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*** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATA VOL 1 ***
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
by
[1883-1896]
The object of a translator should ever be to hold the mirror upto his
author. That being so, his chief duty is to represent so far as
practicable the manner in which his author's ideas have been expressed,
retaining if possible at the sacrifice of idiom and taste all the
peculiarities of his author's imagery and of language as well. In regard
to translations from the Sanskrit, nothing is easier than to dish up
Hindu ideas, so as to make them agreeable to English taste. But the
endeavour of the present translator has been to give in the following
pages as literal a rendering as possible of the great work of Vyasa. To
the purely English reader there is much in the following pages that will
strike as ridiculous. Those unacquainted with any language but their own
are generally very exclusive in matters of taste. Having no knowledge of
models other than what they meet with in their own tongue, the standard
they have formed of purity and taste in composition must necessarily be a
narrow one. The translator, however, would ill-discharge his duty, if for
the sake of avoiding ridicule, he sacrificed fidelity to the original. He
must represent his author as he is, not as he should be to please the
narrow taste of those entirely unacquainted with him. Mr. Pickford, in
the preface to his English translation of the Mahavira Charita, ably
defends a close adherence to the original even at the sacrifice of idiom
and taste against the claims of what has been called 'Free Translation,'
which means dressing the author in an outlandish garb to please those to
whom he is introduced.
Although this plan was adopted, yet before a fourth of the task had been
accomplished, an influential Indian journal came down upon poor Pratapa
Chandra Roy and accused him openly of being a party to a great literary
imposture, viz., of posing before the world as the translator of Vyasa's
work when, in fact, he was only the publisher. The charge came upon my
friend as a surprise, especially as he had never made a secret of the
authorship in his correspondence with Oriental scholars in every part of
the world. He promptly wrote to the journal in question, explaining the
reasons there were for anonymity, and pointing to the two prefaces with
which the first fasciculus had been given to the world. The editor
readily admitted his mistake and made a satisfactory apology.
Now that the translation has been completed, there can no longer be any
reason for withholding the name of the translator. The entire translation
is practically the work of one hand. In portions of the Adi and the Sabha
Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms
of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and
about half a fasciculus during my illness, was done by another hand. I
should however state that before passing to the printer the copy received
from these gentlemen I carefully compared every sentence with the
original, making such alterations as were needed for securing a
uniformity of style with the rest of the work.
About the readings I have adopted, I should say that as regards the first
half of the work, I have generally adhered to the Bengal texts; as
regards the latter half, to the printed Bombay edition. Sometimes
individual sections, as occurring in the Bengal editions, differ widely,
in respect of the order of the verses, from the corresponding ones in the
Bombay edition. In such cases I have adhered to the Bengal texts,
convinced that the sequence of ideas has been better preserved in the
Bengal editions than the Bombay one.
Gigantic as the work is, it would have been exceedingly difficult for me
to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir
Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the
late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these
eminent men know from the beginning that the translation was proceeding
from my pen. Notwithstanding the enthusiasm, with which my poor friend,
Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies
would have flagged and patience exhausted but for the encouraging words
which I always received from these patrons and friends of the enterprise.
Calcutta
THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being,
and also to the goddess Saraswati, must the word Jaya be uttered.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which
were composed in his Mahabharata by Krishna-Dwaipayana, and which were
recited in full by Vaisampayana at the Snake-sacrifice of the high-souled
royal sage Janamejaya and in the presence also of that chief of Princes,
the son of Parikshit, and having wandered about, visiting many sacred
waters and holy shrines, I journeyed to the country venerated by the
Dwijas (twice-born) and called Samantapanchaka where formerly was fought
the battle between the children of Kuru and Pandu, and all the chiefs of
the land ranged on either side. Thence, anxious to see you, I am come
into your presence. Ye reverend sages, all of whom are to me as Brahma;
ye greatly blessed who shine in this place of sacrifice with the
splendour of the solar fire: ye who have concluded the silent meditations
and have fed the holy fire; and yet who are sitting--without care, what,
O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred
stories collected in the Puranas containing precepts of religious duty
and of worldly profit, or the acts of illustrious saints and sovereigns
of mankind?"
"The Rishi replied, 'The Purana, first promulgated by the great Rishi
Dwaipayana, and which after having been heard both by the gods and the
Brahmarshis was highly esteemed, being the most eminent narrative that
exists, diversified both in diction and division, possessing subtile
meanings logically combined, and gleaned from the Vedas, is a sacred
work. Composed in elegant language, it includeth the subjects of other
books. It is elucidated by other Shastras, and comprehendeth the sense of
the four Vedas. We are desirous of hearing that history also called
Bharata, the holy composition of the wonderful Vyasa, which dispelleth
the fear of evil, just as it was cheerfully recited by the Rishi
Vaisampayana, under the direction of Dwaipayana himself, at the
snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to
whom multitudes make offerings, and who is adored by the multitude; who
is the true incorruptible one, Brahma, perceptible, imperceptible,
eternal; who is both a non-existing and an existing-non-existing being;
who is the universe and also distinct from the existing and non-existing
universe; who is the creator of high and low; the ancient, exalted,
inexhaustible one; who is Vishnu, beneficent and the beneficence itself,
worthy of all preference, pure and immaculate; who is Hari, the ruler of
the faculties, the guide of all things moveable and immoveable; I will
declare the sacred thoughts of the illustrious sage Vyasa, of marvellous
deeds and worshipped here by all. Some bards have already published this
history, some are now teaching it, and others, in like manner, will
hereafter promulgate it upon the earth. It is a great source of
knowledge, established throughout the three regions of the world. It is
possessed by the twice-born both in detailed and compendious forms. It is
the delight of the learned for being embellished with elegant
expressions, conversations human and divine, and a variety of poetical
measures.
The Rishi Vyasa published this mass of knowledge in both a detailed and
an abridged form. It is the wish of the learned in the world to possess
the details and the abridgement. Some read the Bharata beginning with the
initial mantra (invocation), others with the story of Astika, others with
Uparichara, while some Brahmanas study the whole. Men of learning display
their various knowledge of the institutes in commenting on the
composition. Some are skilful in explaining it, while others, in
remembering its contents.
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries,
before the whole body of celebrated Munis distinguished for the sanctity
of their lives. I know thou hast revealed the divine word, even from its
first utterance, in the language of truth. Thou hast called thy present
work a poem, wherefore it shall be a poem. There shall be no poets whose
works may equal the descriptions of this poem, even, as the three other
modes called Asrama are ever unequal in merit to the domestic Asrama. Let
Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own
abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of
obstacles, ready to fulfil the desires of his votaries, was no sooner
thought of, than he repaired to the place where Vyasa was seated. And
when he had been saluted, and was seated, Vyasa addressed him thus, 'O
guide of the Ganas! be thou the writer of the Bharata which I have formed
in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the
writer of thy work, provided my pen do not for a moment cease writing."
And Vyasa said unto that divinity, 'Wherever there be anything thou dost
not comprehend, cease to continue writing.' Ganesa having signified his
assent, by repeating the word Om! proceeded to write; and Vyasa began;
and by way of diversion, he knit the knots of composition exceeding
close; by doing which, he dictated this work according to his engagement.
This work is a tree, of which the chapter of contents is the seed; the
divisions called Pauloma and Astika are the root; the part called
Sambhava is the trunk; the books called Sabha and Aranya are the roosting
perches; the books called Arani is the knitting knots; the books called
Virata and Udyoga the pith; the book named Bhishma, the main branch; the
book called Drona, the leaves; the book called Karna, the fair flowers;
the book named Salya, their sweet smell; the books entitled Stri and
Aishika, the refreshing shade; the book called Santi, the mighty fruit;
the book called Aswamedha, the immortal sap; the denominated
Asramavasika, the spot where it groweth; and the book called Mausala, is
an epitome of the Vedas and held in great respect by the virtuous
Brahmanas. The tree of the Bharata, inexhaustible to mankind as the
clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful
productions of this tree, possessed of pure and pleasant taste, and not
to be destroyed even by the immortals. Formerly, the spirited and
virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son
of Ganga and of his own mother, became the father of three boys who were
like the three fires by the two wives of Vichitra-virya; and having thus
raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse
abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the
supreme journey, that the great Rishi Vyasa published the Bharata in this
region of mankind; when being solicited by Janamejaya and thousands of
Brahmanas, he instructed his disciple Vaisampayana, who was seated near
him; and he, sitting together with the Sadasyas, recited the Bharata,
during the intervals of the ceremonies of the sacrifice, being repeatedly
urged to proceed.
Vyasa hath fully represented the greatness of the house of Kuru, the
virtuous principles of Gandhari, the wisdom of Vidura, and the constancy
of Kunti. The noble Rishi hath also described the divinity of Vasudeva,
the rectitude of the sons of Pandu, and the evil practices of the sons
and partisans of Dhritarashtra.
Pandu, after having subdued many countries by his wisdom and prowess,
took up his abode with the Munis in a certain forest as a sportsman,
where he brought upon himself a very severe misfortune for having killed
a stag coupling with its mate, which served as a warning for the conduct
of the princes of his house as long as they lived. Their mothers, in
order that the ordinances of the law might be fulfilled, admitted as
substitutes to their embraces the gods Dharma, Vayu, Sakra, and the
divinities the twin Aswins. And when their offspring grew up, under the
care of their two mothers, in the society of ascetics, in the midst of
sacred groves and holy recluse-abodes of religious men, they were
conducted by Rishis into the presence of Dhritarashtra and his sons,
following as students in the habit of Brahmacharis, having their hair
tied in knots on their heads. 'These our pupils', said they, 'are as your
sons, your brothers, and your friends; they are Pandavas.' Saying this,
the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the
distinguished class of citizens shouted exceedingly for joy. Some,
however, said, they were not the sons of Pandu; others said, they were;
while a few asked how they could be his offspring, seeing he had been so
long dead. Still on all sides voices were heard crying, 'They are on all
accounts welcome! Through divine Providence we behold the family of
Pandu! Let their welcome be proclaimed!' As these acclamations ceased,
the plaudits of invisible spirits, causing every point of the heavens to
resound, were tremendous. There were showers of sweet-scented flowers,
and the sound of shells and kettle-drums. Such were the wonders that
happened on the arrival of the young princes. The joyful noise of all the
citizens, in expression of their satisfaction on the occasion, was so
great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the
Pandavas resided there, respected by all and without apprehension from
any one.
The principal men were pleased with the purity of Yudhishthira, the
courage of Arjuna, the submissive attention of Kunti to her superiors,
and the humility of the twins, Nakula and Sahadeva; and all the people
rejoiced in their heroic virtues.
"And Dhritarashtra hearing the ill news of the success of the Pandavas
and recollecting the resolutions of Duryodhana, Kama, and Sakuni,
pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee
to treat me with contempt. Thou art well-versed in the shastras,
intelligent and endowed with wisdom. My inclination was never to war, not
did I delight in the destruction of my race. I made no distinction
between my own children and the children of Pandu. My own sons were prone
to wilfulness and despised me because I am old. Blind as I am, because of
my miserable plight and through paternal affection, I bore it all. I was
foolish alter the thoughtless Duryodhana ever growing in folly. Having
been a spectator of the riches of the mighty sons of Pandu, my son was
derided for his awkwardness while ascending the hall. Unable to bear it
all and unable himself to overcome the sons of Pandu in the field, and
though a soldier, unwilling yet to obtain good fortune by his own
exertion, with the help of the king of Gandhara he concerted an unfair
game at dice.
'When I heard that Yudhishthira had been followed into the wilderness by
Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya,
I had no hope of success. When I heard that Arjuna, having, in combat,
pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a
hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope
of success. When I heard that the just and renowned Arjuna after having
been to the celestial regions, had there obtained celestial weapons from
Indra himself then, O Sanjaya, I had no hope of success. When I heard
that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas
proud with the boon they had obtained and which had rendered them
invulnerable even to the celestials, then, O Sanjaya, I had no hope of
success. When I heard that Arjuna, the chastiser of enemies, having gone
to the regions of Indra for the destruction of the Asuras, had returned
thence successful, then, O Sanjaya, I had no hope of success. When I
heard that Bhima and the other sons of Pritha (Kunti) accompanied by
Vaisravana had arrived at that country which is inaccessible to man then,
O Sanjaya, I had no hope of success. When I heard that my sons, guided by
the counsels of Karna, while on their journey of Ghoshayatra, had been
taken prisoners by the Gandharvas and were set free by Arjuna, then, O
Sanjaya, I had no hope of success. When I heard that Dharma (the god of
justice) having come under the form of a Yaksha had proposed certain
questions to Yudhishthira then, O Sanjaya, I had no hope of success. When
I heard that my sons had failed to discover the Pandavas under their
disguise while residing with Draupadi in the dominions of Virata, then, O
Sanjaya, I had no hope of success. When I heard that the principal men of
my side had all been vanquished by the noble Arjuna with a single chariot
while residing in the dominions of Virata, then, O Sanjaya, I had no hope
of success. When I heard that Vasudeva of the race of Madhu, who covered
this whole earth by one foot, was heartily interested in the welfare of
the Pandavas, then, O Sanjaya, I had no hope of success. When I heard
that the king of Matsya, had offered his virtuous daughter Uttara to
Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I
had no hope of success. When I heard that Yudhishthira, beaten at dice,
deprived of wealth, exiled and separated from his connections, had
assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no
hope of success. When I heard Narada, declare that Krishna and Arjuna
were Nara and Narayana and he (Narada) had seen them together in the
regions of Brahma, then, O Sanjaya, I had no hope of success. When I
heard that Krishna, anxious to bring about peace, for the welfare of
mankind had repaired to the Kurus, and went away without having been able
to effect his purpose, then, O Sanjaya, I had no hope of success. When I
heard that Kama and Duryodhana resolved upon imprisoning Krishna
displayed in himself the whole universe, then, O Sanjaya, I had no hope
of success. Then I heard that at the time of his departure, Pritha
(Kunti) standing, full of sorrow, near his chariot received consolation
from Krishna, then, O Sanjaya, I had no hope of success. When I heard
that Vasudeva and Bhishma the son of Santanu were the counsellors of the
Pandavas and Drona the son of Bharadwaja pronounced blessings on them,
then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I
will not fight when thou art fighting--and, quitting the army, went away,
then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and
Arjuna and the bow Gandiva of immeasurable prowess, these three of
dreadful energy had come together, then, O Sanjaya, I had no hope of
success. When I heard that upon Arjuna having been seized with
compunction on his chariot and ready to sink, Krishna showed him all the
worlds within his body, then, O Sanjaya, I had no hope of success. When I
heard that Bhishma, the desolator of foes, killing ten thousand
charioteers every day in the field of battle, had not slain any amongst
the Pandavas then, O Sanjaya, I had no hope of success. When I heard that
Bhishma, the righteous son of Ganga, had himself indicated the means of
his defeat in the field of battle and that the same were accomplished by
the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success.
When I heard that Arjuna, having placed Sikhandin before himself in his
chariot, had wounded Bhishma of infinite courage and invincible in
battle, then, O Sanjaya, I had no hope of success. When I heard that the
aged hero Bhishma, having reduced the numbers of the race of shomaka to a
few, overcome with various wounds was lying on a bed of arrows, then, O
Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying
on the ground with thirst for water, Arjuna, being requested, had pierced
the ground and allayed his thirst, then, O Sanjaya, I had no hope of
success. When Bayu together with Indra and Suryya united as allies for
the success of the sons of Kunti, and the beasts of prey (by their
inauspicious presence) were putting us in fear, then, O Sanjaya, I had no
hope of success. When the wonderful warrior Drona, displaying various
modes of fight in the field, did not slay any of the superior Pandavas,
then, O Sanjaya, I had no hope of success. When I heard that the
Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna
were all slain by Arjuna himself, then, O Sanjaya, I had no hope of
success. When I heard that our disposition of forces, impenetrable by
others, and defended by Bharadwaja himself well-armed, had been singly
forced and entered by the brave son of Subhadra, then, O Sanjaya, I had
no hope of success. When I heard that our Maharathas, unable to overcome
Arjuna, with jubilant faces after having jointly surrounded and slain the
boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard
that the blind Kauravas were shouting for joy after having slain
Abhimanyu and that thereupon Arjuna in anger made his celebrated speech
referring to Saindhava, then, O Sanjaya, I had no hope of success. When I
heard that Arjuna had vowed the death of Saindhava and fulfilled his vow
in the presence of his enemies, then, O Sanjaya, I had no hope of
success. When I heard that upon the horses of Arjuna being fatigued,
Vasudeva releasing them made them drink water and bringing them back and
reharnessing them continued to guide them as before, then, O Sanjaya, I
had no hope of success. When I heard that while his horses were fatigued,
Arjuna staying in his chariot checked all his assailants, then, O
Sanjaya, I had no hope of success. When I heard that Yuyudhana of the
race of Vrishni, after having thrown into confusion the army of Drona
rendered unbearable in prowess owing to the presence of elephants,
retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope
of success. When I heard that Karna even though he had got Bhima within
his power allowed him to escape after only addressing him in contemptuous
terms and dragging him with the end of his bow, then, O Sanjaya, I had no
hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the
son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to
be slain, then, O Sanjaya, I had no hope of success. When I heard that
the celestial Sakti given by Indra (to Karna) was by Madhava's
machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful
countenance, then, O Sanjaya, I had no hope of success. When I heard that
in the encounter between Karna and Ghatotkacha, that Sakti was hurled
against Ghatotkacha by Karna, the same which was certainly to have slain
Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard
that Dhristadyumna, transgressing the laws of battle, slew Drona while
alone in his chariot and resolved on death, then, O Sanjaya, I had no
hope of success. When I heard that Nakula. the son of Madri, having in
the presence of the whole army engaged in single combat with the son of
Drona and showing himself equal to him drove his chariot in circles
around, then, O Sanjaya, I had no hope of success. When upon the death of
Drona, his son misused the weapon called Narayana but failed to achieve
the destruction of the Pandavas, then, O Sanjaya, I had no hope of
success. When I heard that Bhimasena drank the blood of his brother
Duhsasana in the field of battle without anybody being able to prevent
him, then, O Sanjaya, I had no hope of success. When I heard that the
infinitely brave Karna, invincible in battle, was slain by Arjuna in that
war of brothers mysterious even to the gods, then, O Sanjaya, I had no
hope of success. When I heard that Yudhishthira, the Just, overcame the
heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O
Sanjaya, I had no hope of success. When I heard that the brave king of
Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O
Sanjaya, I had no hope of success. When I heard that the wicked Suvala of
magic power, the root of the gaming and the feud, was slain in battle by
Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success.
When I heard that Duryodhana, spent with fatigue, having gone to a lake
and made a refuge for himself within its waters, was lying there alone,
his strength gone and without a chariot, then, O Sanjaya, I had no hope
of success. When I heard that the Pandavas having gone to that lake
accompanied by Vasudeva and standing on its beach began to address
contemptuously my son who was incapable of putting up with affronts,
then, O Sanjaya, I had no hope of success. When I heard that while,
displaying in circles a variety of curious modes (of attack and defence)
in an encounter with clubs, he was unfairly slain according to the
counsels of Krishna, then, O Sanjaya, I had no hope of success. When I
heard the son of Drona and others by slaying the Panchalas and the sons
of Draupadi in their sleep, perpetrated a horrible and infamous deed,
then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman
while being pursued by Bhimasena had discharged the first of weapons
called Aishika, by which the embryo in the womb (of Uttara) was wounded,
then, O Sanjaya, I had no hope of success. When I heard that the weapon
Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with
another weapon over which he had pronounced the word "Sasti" and that
Aswatthaman had to give up the jewel-like excrescence on his head, then,
O Sanjaya, I had no hope of success. When I heard that upon the embryo in
the womb of Virata's daughter being wounded by Aswatthaman with a mighty
weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya,
I had no hope of success.
'Alas! I have heard that the war hath left only ten alive: three of our
side, and the Pandavas, seven, in that dreadful conflict eighteen
Akshauhinis of Kshatriyas have been slain! All around me is utter
darkness, and a fit of swoon assaileth me: consciousness leaves me, O
Suta, and my mind is distracted."
"After what hath come to pass, O Sanjaya, I wish to put an end to my life
without delay; I do not find the least advantage in cherishing it any
longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the
distressed lord of Earth while thus talking and bewailing, sighing like a
serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions,
spoken of by Vyasa and the wise Narada; men born of great royal families,
resplendent with worthy qualities, versed in the science of celestial
arms, and in glory emblems of Indra; men who having conquered the world
by justice and performed sacrifices with fit offerings (to the
Brahmanas), obtained renown in this world and at last succumbed to the
sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great
amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory;
Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of
foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and
Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha;
Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good
deeds who performed sacrifices, being assisted therein by the celestials
themselves, and by whose sacrificial altars and stakes this earth with
her habited and uninhabited regions hath been marked all over. These
twenty-four Rajas were formerly spoken of by the celestial Rishi Narada
unto Saivya when much afflicted for the loss of his children. Besides
these, other Rajas had gone before, still more powerful than they, mighty
charioteers noble in mind, and resplendent with every worthy quality.
These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha,
Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava,
Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma;
Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu,
Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and
Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the
Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala;
Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu,
Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu,
Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and
Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These,
O chief, and other Rajas, we hear enumerated by hundreds and by
thousands, and still others by millions, princes of great power and
wisdom, quitting very abundant enjoyments met death as thy sons have
done! Their heavenly deeds, valour, and generosity, their magnanimity,
faith, truth, purity, simplicity and mercy, are published to the world in
the records of former times by sacred bards of great learning. Though
endued with every noble virtue, these have yielded up their lives. Thy
sons were malevolent, inflamed with passion, avaricious, and of very
evil-disposition. Thou art versed in the Sastras, O Bharata, and art
intelligent and wise; they never sink under misfortunes whose
understandings are guided by the Sastras. Thou art acquainted, O prince,
with the lenity and severity of fate; this anxiety therefore for the
safety of thy children is unbecoming. Moreover, it behoveth thee not to
grieve for that which must happen: for who can avert, by his wisdom, the
decrees of fate? No one can leave the way marked out for him by
Providence. Existence and non-existence, pleasure and pain all have Time
for their root. Time createth all things and Time destroyeth all
creatures. It is Time that burneth creatures and it is Time that
extinguisheth the fire. All states, the good and the evil, in the three
worlds, are caused by Time. Time cutteth short all things and createth
them anew. Time alone is awake when all things are asleep: indeed, Time
is incapable of being overcome. Time passeth over all things without
being retarded. Knowing, as thou dost, that all things past and future
and all that exist at the present moment, are the offspring of Time, it
behoveth thee not to throw away thy reason.'
"The study of the Bharata is an act of piety. He that readeth even one
foot, with belief, hath his sins entirely purged away. Herein Devas,
Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of;
and likewise Yakshas and great Uragas (Nagas). Herein also hath been
described the eternal Vasudeva possessing the six attributes. He is the
true and just, the pure and holy, the eternal Brahma, the supreme soul,
the true constant light, whose divine deeds wise and learned recount;
from whom hath proceeded the non-existent and existent-non-existent
universe with principles of generation and progression, and birth, death
and re-birth. That also hath been treated of which is called Adhyatma
(the superintending spirit of nature) that partaketh of the attributes of
the five elements. That also hath been described who is purusha being
above such epithets as 'undisplayed' and the like; also that which the
foremost yatis exempt from the common destiny and endued with the power
of meditation and Tapas behold dwelling in their hearts as a reflected
image in the mirror.
"By the aid of history and the Puranas, the Veda may be expounded; but
the Veda is afraid of one of little information lest he should it. The
learned man who recites to other this Veda of Vyasa reapeth advantage. It
may without doubt destroy even the sin of killing the embryo and the
like. He that readeth this holy chapter of the moon, readeth the whole of
the Bharata, I ween. The man who with reverence daily listeneth to this
sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata
on the other, these were weighed in the balance by the celestials
assembled for that purpose. And as the latter weighed heavier than the
four Vedas with their mysteries, from that period it hath been called in
the world Mahabharata (the great Bharata). Being esteemed superior both
in substance and gravity of import it is denominated Mahabharata on
account of such substance and gravity of import. He that knoweth its
meaning is saved from all his sins.
SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and
circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the
boon I ask is that I may be absolved from the sins born of my having
annihilated the Kshatriyas in anger, and that the lakes I have formed may
become famous in the world as holy shrines.' The Pitris then said, 'So
shall it be. But be thou pacified.' And Rama was pacified accordingly.
The region that lieth near unto those lakes of gory water, from that time
hath been celebrated as Samanta-panchaka the holy. The wise have declared
that every country should be distinguished by a name significant of some
circumstance which may have rendered it famous. In the interval between
the Dwapara and the Kali Yugas there happened at Samanta-panchaka the
encounter between the armies of the Kauravas and the Pandavas. In that
holy region, without ruggedness of any kind, were assembled eighteen
Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come
thereto, they were all slain on the spot. Thus the name of that region, O
Brahmanas, hath been explained, and the country described to you as a
sacred and delightful one. I have mentioned the whole of what relateth to
it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is
implied by the term Akshauhini that hath been used by thee. Tell us in
full what is the number of horse and foot, chariots and elephants, which
compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three
horses form one Patti; three pattis make one Sena-mukha; three
sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a
Vahini; three vahinis together are called a Pritana; three pritanas form
a Chamu; three chamus, one Anikini; and an anikini taken ten times forms,
as it is styled by those who know, an Akshauhini. O ye best of Brahmanas,
arithmeticians have calculated that the number of chariots in an
Akshauhini is twenty-one thousand eight hundred and seventy. The measure
of elephants must be fixed at the same number. O ye pure, you must know
that the number of foot-soldiers is one hundred and nine thousand, three
hundred and fifty, the number of horse is sixty-five thousand, six
hundred and ten. These, O Brahmanas, as fully explained by me, are the
numbers of an Akshauhini as said by those acquainted with the principles
of numbers. O best of Brahmanas, according to this calculation were
composed the eighteen Akshauhinis of the Kaurava and the Pandava army.
Time, whose acts are wonderful assembled them on that spot and having
made the Kauravas the cause, destroyed them all. Bhishma acquainted with
choice of weapons, fought for ten days. Drona protected the Kaurava
Vahinis for five days. Kama the desolator of hostile armies fought for
two days; and Salya for half a day. After that lasted for half a day the
encounter with clubs between Duryodhana and Bhima. At the close of that
day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night
while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be
repeated at thy sacrifice, was formerly repeated at the sacrifice of
Janamejaya by an intelligent disciple of Vyasa. It is divided into
several sections; in the beginning are Paushya, Pauloma, and Astika
parvas, describing in full the valour and renown of kings. It is a work
whose description, diction, and sense are varied and wonderful. It
contains an account of various manners and rites. It is accepted by the
wise, as the state called Vairagya is by men desirous of final release.
As Self among things to be known, as life among things that are dear, so
is this history that furnisheth the means of arriving at the knowledge of
Brahma the first among all the sastras. There is not a story current in
this world but doth depend upon this history even as the body upon the
foot that it taketh. As masters of good lineage are ever attended upon by
servants desirous of preferment so is the Bharata cherished by all poets.
As the words constituting the several branches of knowledge appertaining
to the world and the Veda display only vowels and consonants, so this
excellent history displayeth only the highest wisdom.
The high-souled Vyasa composed these hundred parvas of which the above is
only an abridgement: having distributed them into eighteen, the son of
Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara,
Samva, the burning of the house of lac, the slaying of Hidimba, the
destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,
her marriage after the overthrow of rivals in war, the arrival of Vidura,
the restoration, Arjuna's exile, the abduction of Subhadra, the gift and
receipt of the marriage dower, the burning of the Khandava forest, and
the meeting with (the Asura-architect) Maya. The Paushya parva treats of
the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The
Astika describes the birth of Garuda and of the Nagas (snakes), the
churning of the ocean, the incidents relating to the birth of the
celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as
described in the Snake-sacrifice of king Janamejaya. The Sambhava parva
narrates the birth of various kings and heroes, and that of the sage,
Krishna Dwaipayana: the partial incarnations of deities, the generation
of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds,
and of all creatures; and lastly, of the life and adventures of king
Bharata--the progenitor of the line that goes by his name--the son born
of Sakuntala in the hermitage of the ascetic Kanwa. This parva also
describes the greatness of Bhagirathi, and the births of the Vasus in the
house of Santanu and their ascension to heaven. In this parva is also
narrated the birth of Bhishma uniting in himself portions of the energies
of the other Vasus, his renunciation of royalty and adoption of the
Brahmacharya mode of life, his adherence to his vows, his protection of
Chitrangada, and after the death of Chitrangada, his protection of his
younger brother, Vichitravirya, and his placing the latter on the throne:
the birth of Dharma among men in consequence of the curse of Animondavya;
the births of Dhritarashtra and Pandu through the potency of Vyasa's
blessings (?) and also the birth of the Pandavas; the plottings of
Duryodhana to send the sons of Pandu to Varanavata, and the other dark
counsels of the sons of Dhritarashtra in regard to the Pandavas; then the
advice administered to Yudhishthira on his way by that well-wisher of the
Pandavas--Vidura--in the mlechchha language--the digging of the hole, the
burning of Purochana and the sleeping woman of the fowler caste, with her
five sons, in the house of lac; the meeting of the Pandavas in the
dreadful forest with Hidimba, and the slaying of her brother Hidimba by
Bhima of great prowess. The birth of Ghatotkacha; the meeting of the
Pandavas with Vyasa and in accordance with his advice their stay in
disguise in the house of a Brahmana in the city of Ekachakra; the
destruction of the Asura Vaka, and the amazement of the populace at the
sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the
departure of the Pandavas for Panchala in obedience to the injunction of
Vyasa, and moved equally by the desire of winning the hand of Draupadi on
learning the tidings of the Swayamvara from the lips of a Brahmana;
victory of Arjuna over a Gandharva, called Angaraparna, on the banks of
the Bhagirathi, his contraction of friendship with his adversary, and his
hearing from the Gandharva the history of Tapati, Vasishtha and Aurva.
This parva treats of the journey of the Pandavas towards Panchala, the
acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after
having successfully pierced the mark; and in the ensuing fight, the
defeat of Salya, Kama, and all the other crowned heads at the hands of
Bhima and Arjuna of great prowess; the ascertainment by Balarama and
Krishna, at the sight of these matchless exploits, that the heroes were
the Pandavas, and the arrival of the brothers at the house of the potter
where the Pandavas were staying; the dejection of Drupada on learning
that Draupadi was to be wedded to five husbands; the wonderful story of
the five Indras related in consequence; the extraordinary and
divinely-ordained wedding of Draupadi; the sending of Vidura by the sons
of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his
sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then
their rule over one half of the kingdom; the fixing of turns by the sons
of Pandu, in obedience to the injunction of Narada, for connubial
companionship with Krishna. In like manner hath the history of Sunda and
Upasunda been recited in this. This parva then treats of the departure of
Arjuna for the forest according to the vow, he having seen Draupadi and
Yudhishthira sitting together as he entered the chamber to take out arms
for delivering the kine of a certain Brahmana. This parva then describes
Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent);
it then relates his visits to several sacred spots; the birth of
Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who
had been turned into alligators by the imprecation of a Brahmana, the
meeting of Madhava and Arjuna on the holy spot called Prabhasa; the
carrying away of Subhadra by Arjuna, incited thereto by her brother
Krishna, in the wonderful car moving on land and water, and through
mid-air, according to the wish of the rider; the departure for
Indraprastha, with the dower; the conception in the womb of Subhadra of
that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children;
then follows the pleasure-trip of Krishna and Arjuna to the banks of the
Jamuna and the acquisition by them of the discus and the celebrated bow
Gandiva; the burning of the forest of Khandava; the rescue of Maya by
Arjuna, and the escape of the serpent,--and the begetting of a son by
that best of Rishis, Mandapala, in the womb of the bird Sarngi. This
parva is divided by Vyasa into two hundred and twenty-seven chapters.
These two hundred and twenty-seven chapters contain eight thousand eight
hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of
matter. The subjects of this parva are the establishment of the grand
hall by the Pandavas; their review of their retainers; the description of
the lokapalas by Narada well-acquainted with the celestial regions; the
preparations for the Rajasuya sacrifice; the destruction of Jarasandha;
the deliverance by Vasudeva of the princes confined in the mountain-pass;
the campaign of universal conquest by the Pandavas; the arrival of the
princes at the Rajasuya sacrifice with tribute; the destruction of
Sisupala on the occasion of the sacrifice, in connection with offering of
arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's
sorrow and envy at the sight of the magnificent scale on which the
arrangements had been made; the indignation of Duryodhana in consequence,
and the preparations for the game of dice; the defeat of Yudhishthira at
play by the wily Sakuni; the deliverance by Dhritarashtra of his
afflicted daughter-in-law Draupadi plunged in the sea of distress caused
by the gambling, as of a boat tossed about by the tempestuous waves. The
endeavours of Duryodhana to engage Yudhishthira again in the game; and
the exile of the defeated Yudhishthira with his brothers. These
constitute what has been called by the great Vyasa the Sabha Parva. This
parva is divided into seventh-eight sections, O best of Brahmanas, of two
thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This
parva treats of the wending of the Pandavas to the forest and the
citizens, following the wise Yudhishthira, Yudhishthira's adoration of
the god of day; according to the injunctions of Dhaumya, to be gifted
with the power of maintaining the dependent Brahmanas with food and
drink: the creation of food through the grace of the Sun: the expulsion
by Dhritarashtra of Vidura who always spoke for his master's good;
Vidura's coming to the Pandavas and his return to Dhritarashtra at the
solicitation of the latter; the wicked Duryodhana's plottings to destroy
the forest-ranging Pandavas, being incited thereto by Karna; the
appearance of Vyasa and his dissuasion of Duryodhana bent on going to the
forest; the history of Surabhi; the arrival of Maitreya; his laying down
to Dhritarashtra the course of action; and his curse on Duryodhana;
Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the
princes of the Vrishni race to Yudhishthira on hearing of his defeat at
the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of
Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her;
the fall of Sauva also has been here described by the Rishi; also
Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's
bringing the son of Draupadi to Panchala; the entrance of the sons of
Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira,
and Draupadi; the coming of Vyasa to the Pandavas and his endowing
Yudhishthira with the power of Pratismriti; then, after the departure of
Vyasa, the removal of the Pandavas to the forest of Kamyaka; the
wanderings of Arjuna of immeasurable prowess in search of weapons; his
battle with Mahadeva in the guise of a hunter; his meeting with the
lokapalas and receipt of weapons from them; his journey to the regions of
Indra for arms and the consequent anxiety of Dhritarashtra; the wailings
and lamentations of Yudhishthira on the occasion of his meeting with the
worshipful great sage Brihadaswa. Here occurs the holy and highly
pathetic story of Nala illustrating the patience of Damayanti and the
character of Nala. Then the acquirement by Yudhishthira of the mysteries
of dice from the same great sage; then the arrival of the Rishi Lomasa
from the heavens to where the Pandavas were, and the receipt by these
high-souled dwellers in the woods of the intelligence brought by the
Rishi of their brother Arjuna staving in the heavens; then the pilgrimage
of the Pandavas to various sacred spots in accordance with the message of
Arjuna, and their attainment of great merit and virtue consequent on such
pilgrimage; then the pilgrimage of the great sage Narada to the shrine
Putasta; also the pilgrimage of the high-souled Pandavas. Here is the
deprivation of Karna of his ear-rings by Indra. Here also is recited the
sacrificial magnificence of Gaya; then the story of Agastya in which the
Rishi ate up the Asura Vatapi, and his connubial connection with
Lopamudra from the desire of offspring. Then the story of Rishyasringa
who adopted Brahmacharya mode of life from his very boyhood; then the
history of Rama of great prowess, the son of Jamadagni, in which has been
narrated the death of Kartavirya and the Haihayas; then the meeting
between the Pandavas and the Vrishnis in the sacred spot called Prabhasa;
then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the
twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice
(from which they had been excluded by the other gods), and in which
besides is shown how Chyavana himself acquired perpetual youth (as a boon
from the grateful Aswinis). Then hath been described the history of king
Mandhata; then the history of prince Jantu; and how king Somaka by
offering up his only son (Jantu) in sacrifice obtained a hundred others;
then the excellent history of the hawk and the pigeon; then the
examination of king Sivi by Indra, Agni, and Dharma; then the story of
Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,
between that Rishi and the first of logicians, Vandi, the son of Varuna;
the defeat of Vandi by the great Ashtavakra, and the release by the Rishi
of his father from the depths of the ocean. Then the story of Yavakrita,
and then that of the great Raivya: then the departure (of the Pandavas)
for Gandhamadana and their abode in the asylum called Narayana; then
Bhimasena's journey to Gandhamadana at the request of Draupadi (in search
of the sweet-scented flower). Bhima's meeting on his way, in a grove of
bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath
in the tank and the destruction of the flowers therein for obtaining the
sweet-scented flower (he was in search of); his consequent battle with
the mighty Rakshasas and the Yakshas of great prowess including Hanuman;
the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas)
with the royal sage Vrishaparva; their departure for the asylum of
Arshtishena and abode therein: the incitement of Bhima (to acts of
vengeance) by Draupadi. Then is narrated the ascent on the hills of
Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed
by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera),
and the meeting with Arjuna after he had obtained for the purpose of
Yudhishthira many celestial weapons; then Arjuna's terrible encounter
with the Nivatakavachas dwelling in Hiranyaparva, and also with the
Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna;
the commencement of the display of the celestial weapons by Arjuna before
Yudhishthira, the prevention of the same by Narada; the descent of the
Pandavas from Gandhamadana; the seizure of Bhima in the forest by a
mighty serpent huge as the mountain; his release from the coils of the
snake, upon Yudhishthira's answering certain questions; the return of the
Pandavas to the Kamyaka woods. Here is described the reappearance of
Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and
various recitals, the history of Prithu the son of Vena recited by the
great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these,
is the story of Matsya; other old stories recited by Markandeya; the
stories of Indradyumna and Dhundhumara; then the history of the chaste
wife; the history of Angira, the meeting and conversation of Draupadi and
Satyabhama; the return of the Pandavas to the forest of Dwaita; then the
procession to see the calves and the captivity of Duryodhana; and when
the wretch was being carried off, his rescue by Arjuna; here is
Yudhishthira's dream of the deer; then the re-entry of the Pandavas into
the Kamyaka forest, here also is the long story of Vrihidraunika. Here
also is recited the story of Durvasa; then the abduction by Jayadratha of
Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as
the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here
is the long history of Rama in which is shown how Rama by his prowess
slew Ravana in battle. Here also is narrated the story of Savitri; then
Karna's deprivation by Indra of his ear-rings; then the presentation to
Karna by the gratified Indra of a Sakti (missile weapon) which had the
virtue of killing only one person against whom it might be hurled; then
the story called Aranya in which Dharma (the god of justice) gave advice
to his son (Yudhishthira); in which, besides is recited how the Pandavas
after having obtained a boon went towards the west. These are all
included in the third Parva called Aranyaka, consisting of two hundred
and sixty-nine sections. The number of slokas is eleven thousand, six
hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas
arriving at the dominions of Virata saw in a cemetery on the outskirts of
the city a large shami tree whereon they kept their weapons. Here hath
been recited their entry into the city and their stay there in disguise.
Then the slaying by Bhima of the wicked Kichaka who, senseless with lust,
had sought Draupadi; the appointment by prince Duryodhana of clever
spies; and their despatch to all sides for tracing the Pandavas; the
failure of these to discover the mighty sons of Pandu; the first seizure
of Virata's kine by the Trigartas and the terrific battle that ensued;
the capture of Virata by the enemy and his rescue by Bhimasena; the
release also of the kine by the Pandava (Bhima); the seizure of Virata's
kine again by the Kurus; the defeat in battle of all the Kurus by the
single-handed Arjuna; the release of the king's kine; the bestowal by
Virata of his daughter Uttara for Arjuna's acceptance on behalf of his
son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents
of the extensive fourth Parva--the Virata. The great Rishi Vyasa has
composed in these sixty-seven sections. The number of slokas is two
thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as
Udyoga. While the Pandavas, desirous of victory, were residing in the
place called Upaplavya, Duryodhana and Arjuna both went at the same time
to Vasudeva, and said, "You should render us assistance in this war." The
high-souled Krishna, upon these words being uttered, replied, "O ye first
of men, a counsellor in myself who will not fight and one Akshauhini of
troops, which of these shall I give to which of you?" Blind to his own
interests, the foolish Duryodhana asked for the troops; while Arjuna
solicited Krishna as an unfighting counsellor. Then is described how,
when the king of Madra was coming for the assistance of the Pandavas,
Duryodhana, having deceived him on the way by presents and hospitality,
induced him to grant a boon and then solicited his assistance in battle;
how Salya, having passed his word to Duryodhana, went to the Pandavas and
consoled them by reciting the history of Indra's victory (over Vritra).
Then comes the despatch by the Pandavas of their Purohita (priest) to the
Kauravas. Then is described how king Dhritarashtra of great prowess,
having heard the word of the purohita of the Pandavas and the story of
Indra's victory decided upon sending his purohita and ultimately
despatched Sanjaya as envoy to the Pandavas from desire for peace. Here
hath been described the sleeplessness of Dhritarashtra from anxiety upon
hearing all about the Pandavas and their friends, Vasudeva and others. It
was on this occasion that Vidura addressed to the wise king Dhritarashtra
various counsels that were full of wisdom. It was here also that
Sanat-sujata recited to the anxious and sorrowing monarch the excellent
truths of spiritual philosophy. On the next morning Sanjaya spoke, in the
court of the King, of the identity of Vasudeva and Arjuna. It was then
that the illustrious Krishna, moved by kindness and a desire for peace,
went himself to the Kaurava capital, Hastinapura, for bringing about
peace. Then comes the rejection by prince Duryodhana of the embassy of
Krishna who had come to solicit peace for the benefit of both parties.
Here hath been recited the story of Damvodvava; then the story of the
high-souled Matuli's search for a husband for his daughter: then the
history of the great sage Galava; then the story of the training and
discipline of the son of Bidula. Then the exhibition by Krishna, before
the assembled Rajas, of his Yoga powers upon learning the evil counsels
of Duryodhana and Karna; then Krishna's taking Karna in his chariot and
his tendering to him of advice, and Karna's rejection of the same from
pride. Then the return of Krishna, the chastiser of enemies from
Hastinapura to Upaplavya, and his narration to the Pandavas of all that
had happened. It was then that those oppressors of foes, the Pandavas,
having heard all and consulted properly with each other, made every
preparation for war. Then comes the march from Hastinapura, for battle,
of foot-soldiers, horses, charioteers and elephants. Then the tale of the
troops by both parties. Then the despatch by prince Duryodhana of Uluka
as envoy to the Pandavas on the day previous to the battle. Then the tale
of charioteers of different classes. Then the story of Amba. These all
have been described in the fifth Parva called Udyoga of the Bharata,
abounding with incidents appertaining to war and peace. O ye ascetics,
the great Vyasa hath composed one hundred and eighty-six sections in this
Parva. The number of slokas also composed in this by the great Rishi is
six thousand, six hundred and ninety-eight.
"Then comes the most wonderful Parva called Karna. In this is narrated
the appointment of the wise king of Madra as (Karna's) charioteer. Then
the history of the fall of the Asura Tripura. Then the application to
each other by Karna and Salya of harsh words on their setting out for the
field, then the story of the swan and the crow recited in insulting
allusion: then the death of Pandya at the hands of the high-souled
Aswatthaman; then the death of Dandasena; then that of Darda; then
Yudhishthira's imminent risk in single combat with Karna in the presence
of all the warriors; then the mutual wrath of Yudhishthira and Arjuna;
then Krishna's pacification of Arjuna. In this Parva, Bhima, in
fulfilment of his vow, having ripped open Dussasana's breast in battle
drank the blood of his heart. Then Arjuna slew the great Karna in single
combat. Readers of the Bharata call this the eighth Parva. The number of
sections in this is sixty-nine and the number of slokas is four thousand,
nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the
great warriors had been slain, the king of Madra became the leader of the
(Kaurava) army. The encounters one after another, of charioteers, have
been here described. Then comes the fall of the great Salya at the hands
of Yudhishthira, the Just. Here also is the death of Sakuni in battle at
the hands of Sahadeva. Upon only a small remnant of the troops remaining
alive after the immense slaughter, Duryodhana went to the lake and
creating for himself room within its waters lay stretched there for some
time. Then is narrated the receipt of this intelligence by Bhima from the
fowlers: then is narrated how, moved by the insulting speeches of the
intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came
out of the waters. Then comes the encounter with clubs, between
Duryodhana and Bhima; then the arrival, at the time of such encounter, of
Balarama: then is described the sacredness of the Saraswati; then the
progress of the encounter with clubs; then the fracture of Duryodhana's
thighs in battle by Bhima with (a terrific hurl of) his mace. These all
have been described in the wonderful ninth Parva. In this the number of
sections is fifty-nine and the number of slokas composed by the great
Vyasa--the spreader of the fame of the Kauravas--is three thousand, two
hundred and twenty.
"After this hath been recited the highly pathetic Parva called Stri,
Dhritarashtra of prophetic eye, afflicted at the death of his children,
and moved by enmity towards Bhima, broke into pieces a statue of hard
iron deftly placed before him by Krishna (as substitute of Bhima). Then
Vidura, removing the distressed Dhritarashtra's affection for worldly
things by reasons pointing to final release, consoled that wise monarch.
Then hath been described the wending of the distressed Dhritarashtra
accompanied by the ladies of his house to the field of battle of the
Kauravas. Here follow the pathetic wailings of the wives of the slain
heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of
consciousness. Then the Kshatriya ladies saw those heroes,--their
unreturning sons, brothers, and fathers,--lying dead on the field. Then
the pacification by Krishna of the wrath of Gandhari distressed at the
death of her sons and grandsons. Then the cremation of the bodies of the
deceased Rajas with due rites by that monarch (Yudhishthira) of great
wisdom and the foremost also of all virtuous men. Then upon the
presentation of water of the manes of the deceased princes having
commenced, the story of Kunti's acknowledgment of Karna as her son born
in secret. Those have all been described by the great Rishi Vyasa in the
highly pathetic eleventh Parva. Its perusal moveth every feeling heart
with sorrow and even draweth tears from the eyes. The number of sections
composed is twenty-seven. The number of slokas is seven hundred and
seventy-five.
"After this, you know, comes the Maushala of painful incidents. In this,
those lion-hearted heroes (of the race of Vrishni) with the scars of many
a field on their bodies, oppressed with the curse of a Brahmana, while
deprived of reason from drink, impelled by the fates, slew each other on
the shores of the Salt Sea with the Eraka grass which (in their hands)
became (invested with the fatal attributes of the) thunder. In this, both
Balarama and Kesava (Krishna) after causing the extermination of their
race, their hour having come, themselves did not rise superior to the
sway of all-destroying Time. In this, Arjuna the foremost among men,
going to Dwaravati (Dwaraka) and seeing the city destitute of the
Vrishnis was much affected and became exceedingly sorry. Then after the
funeral of his maternal uncle Vasudeva the foremost among the Yadus
(Vrishnis), he saw the heroes of the Yadu race lying stretched in death
on the spot where they had been drinking. He then caused the cremation of
the bodies of the illustrious Krishna and Balarama and of the principal
members of the Vrishni race. Then as he was journeying from Dwaraka with
the women and children, the old and the decrepit--the remnants of the
Yadu race--he was met on the way by a heavy calamity. He witnessed also
the disgrace of his bow Gandiva and the unpropitiousness of his celestial
weapons. Seeing all this, Arjuna became despondent and, pursuant to
Vyasa's advice, went to Yudhishthira and solicited permission to adopt
the Sannyasa mode of life. This is the sixteenth Parva called Maushala
The number of sections is eight and the number of slokas composed by
Vyasa cognisant of truth is three hundred and twenty.
"In this, those foremost among men the Pandavas abdicating their kingdom
went with Draupadi on their great journey called Mahaprasthana. In this,
they came across Agni, having arrived on the shore of the sea of red
waters. In this, asked by Agni himself, Arjuna worshipped him duly,
returned to him the excellent celestial bow called Gandiva. In this,
leaving his brothers who dropped one after another and Draupadi also,
Yudhishthira went on his journey without once looking back on them. This
the seventeenth Parva is called Mahaprasthanika. The number of sections
in this is three. The number of slokas also composed by Vyasa cognisant
of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one
called Svarga of celestial incidents. Then seeing the celestial car come
to take him, Yudhishthira moved by kindness towards the dog that
accompanied him, refused to ascend it without his companion. Observing
the illustrious Yudhishthira's steady adherence to virtue, Dharma (the
god of justice) abandoning his canine form showed himself to the king.
Then Yudhishthira ascending to heaven felt much pain. The celestial
messenger showed him hell by an act of deception. Then Yudhishthira, the
soul of justice, heard the heart-rending lamentations of his brothers
abiding in that region under the discipline of Yama. Then Dharma and
Indra showed Yudhishthira the region appointed for sinners. Then
Yudhishthira, after leaving the human body by a plunge in the celestial
Ganges, attained to that region which his acts merited, and began to live
in joy respected by Indra and all other gods. This is the eighteenth
Parva as narrated by the illustrious Vyasa. The number of slokas
composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix
(Khita) are the Harivansa and the Vavishya. The number of slokas
contained in the Harivansa is twelve thousand."
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue,
for virtue is the one only friend of him that has gone to the other
world. Even the most intelligent by cherishing wealth and wives can never
make these their own, nor are these possessions lasting. The Bharata
uttered by the lips of Dwaipayana is without a parallel; it is virtue
itself and sacred. It destroyeth sin and produceth good. He that
listeneth to it while it is being recited hath no need of a bath in the
sacred waters of Pushkara. A Brahmana, whatever sins he may commit during
the day through his senses, is freed from them all by reading the Bharata
in the evening. Whatever sins he may commit also in the night by deeds,
words, or mind, he is freed from them all by reading Bharata in the first
twilight (morning). He that giveth a hundred kine with horns mounted with
gold to a Brahmana well-posted up in the Vedas and all branches of
learning, and he that daily listeneth to the sacred narrations of the
Bharata, acquireth equal merit. As the wide ocean is easily passable by
men having ships, so is this extensive history of great excellence and
deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the
blessed Mahabharata.
SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers,
attending his long sacrifice on the plains of Kurukshetra. His brothers
were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting
at the sacrifice, there arrived at the spot an offspring of Sarama (the
celestial bitch). And belaboured by the brothers of Janamejaya, he ran
away to his mother, crying in pain. And his mother seeing him crying
exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And
being thus questioned, he said unto his mother, 'I have been belaboured
by the brothers of Janamejaya.' And his mother replied, 'Thou hast
committed some fault for which hast thou been beaten!' He answered, 'I
have not committed any fault. I have not touched the sacrificial butter
with my tongue, nor have I even cast a look upon it.' His mother Sarama
hearing this and much distressed at the affliction of her son went to the
place where Janamejaya with his brothers was at his long-extending
sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
hath committed no fault: he hath not looked upon your sacrificial butter,
nor hath he touched it with his tongue. Wherefore hath he been beaten?'
They said not a word in reply; whereupon she said, 'As ye have beaten my
son who hath committed no fault, therefore shall evil come upon ye, when
ye least expect it.'
"And some time after, the preceptor Ayoda-Dhaumya asked his other
disciples where Aruni of Panchala was. And they answered, 'Sir, he hath
been sent by yourself saying, 'Go, stop up the breach in the water-course
of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then
let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art
thou? Come hither, my child.' And Aruni hearing the voice of his
preceptor speedily came out of the water-course and stood before his
preceptor. And addressing the latter, Aruni said, 'Here I am in the
breach of the water-course. Not having been able to devise any other
means, I entered myself for the purpose of preventing the water running
out. It is only upon hearing thy voice that, having left it and allowed
the waters to escape, I have stood before thee. I salute thee, Master;
tell me what I have to do.'
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the
leaves of the Arka (Asclepias gigantea). And his eyes being affected by
the pungent, acrimonious, crude, and saline properties of the leaves
which he had eaten, he became blind. And as he was crawling about, he
fell into a pit. And upon his not returning that day when the sun was
sinking down behind the summit of the western mountains, the preceptor
observed to his disciples that Upamanyu was not yet come. And they told
him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use
of everything, is, of course, and therefore, doth not come home until it
be late. Let us then go in search of him.' And having said this, he went
with his disciples into the forest and began to shout, saying, 'Ho
Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice
answered in a loud tone, 'Here I am at the bottom of a well.' And his
preceptor asked him how he happened to be there. And Upamanyu replied,
'Having eaten of the leaves of the Arka plant I became blind, and so have
I fallen into this well.' And his preceptor thereupon told him, 'Glorify
the twin Aswins, the joint physicians of the gods, and they will restore
thee thy sight.' And Upamanyu thus directed by his preceptor began to
glorify the twin Aswins, in the following words of the Rig Veda:
"Ye are golden Eagles! Ye are the essence into which all things
disappear! Ye are free from error and know no deterioration! Ye are of
beauteous beaks that would not unjustly strike and are victorious in
every encounter! Ye certainly prevail over time! Having created the sun,
ye weave the wondrous cloth of the year by means of the white thread of
the day and the black thread of the night! And with the cloth so woven,
ye have established two courses of action appertaining respectively to
the Devas and the Pitris. The bird of Life seized by Time which
represents the strength of the Infinite soul, ye set free for delivering
her unto great happiness! They that are in deep ignorance, as long as
they are under delusions of their senses, suppose you, who are
independent of the attributes of matter, to be gifted with form! Three
hundred and sixty cows represented by three hundred and sixty days
produce one calf between them which is the year. That calf is the creator
and destroyer of all. Seekers of truth following different routes, draw
the milk of true knowledge with its help. Ye Aswins, ye are the creators
of that calf!
"The year is but the nave of a wheel to which is attached seven hundred
and twenty spokes representing as many days and nights. The circumference
of this wheel represented by twelve months is without end. This wheel is
full of delusions and knows no deterioration. It affects all creatures
whether to this or of the other worlds. Ye Aswins, this wheel of time is
set in motion by you!
"In the beginning, ye created the ten points of the universe! Then have
ye placed the Sun and the Sky above! The Rishis, according to the course
of the same Sun, perform their sacrifices, and the gods and men,
according to what hath been appointed for them, perform their sacrifices
also enjoying the fruits of those acts!
"Mixing the three colours, ye have produced all the objects of sight! It
is from these objects that the Universe hath sprung whereon the gods and
men are engaged in their respective occupations, and, indeed, all
creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye
are the ordainers of the fruits of all acts from which even the gods are
not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow
the food which subsequently develops into the life creating fluid and
blood! The new-born infant sucks the teat of its mother. Indeed it is ye
that take the shape of the infant! Ye Aswins, grant me my sight to
protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here
is a cake for thee. Take and eat it.' And Upamanyu thus addressed,
replied, 'Your words, O Aswins, have never proved untrue. But without
first offering this cake to my preceptor I dare not take it.' And the
Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We
thereupon gave him a cake like this; and he took it without offering it
to his master. Do thou do that which thy preceptor did.' Thus addressed,
Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without
offering it to my preceptor I dare not apply this cake.' The Aswins then
said, 'O, we are pleased with this devotion of thine to thy preceptor.
Thy master's teeth are of black iron. Thine shall be of gold. Thou shall
be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to
his preceptor's presence he saluted him and told him all. And his
preceptor was well-pleased with him and said unto him, 'Thou shalt obtain
prosperity even as the Aswins have said. All the Vedas shall shine in
thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor
once addressed him, saying, 'Veda, my child, tarry some time in my house
and serve thy preceptor. It shall be to thy profit.' And Veda having
signified his assent tarried long in the family of his preceptor mindful
of serving him. Like an ox under the burthens of his master, he bore heat
and cold, hunger and thirst, at all times without a murmur. And it was
not long before his preceptor was satisfied. And as a consequence of that
satisfaction, Veda obtained good fortune and universal knowledge. And
this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the
latter's residence after the completion of his studies, entered the
domestic mode of life. And while living in his own house, he got three
pupils. And he never told them to perform any work or to obey implicitly
his own behests; for having himself experienced much woe while abiding in
the family of his preceptor, he liked not to treat them with severity.
"So Utanka always mindful of the injunction of his preceptor took up his
abode in the latter's house. And while Utanka was residing there, the
females of his preceptor's house having assembled addressed him and said,
'O Utanka, thy mistress is in that season when connubial connection might
be fruitful. The preceptor is absent; then stand thou in his place and do
the needful.' And Utanka, thus addressed, said unto those women, 'It is
not proper for me to do this at the bidding of women. I have not been
enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his
preceptor having learnt all that had happened, became well-pleased and,
addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on
thee? I have been served by thee duly; therefore hath our friendship for
each other increased. I therefore grant thee leave to depart. Go thou,
and let thy wishes be accomplished!'
"Utanka thus commanded, took his departure. And as he was passing along
the road he saw a bull of extraordinary size and a man of uncommon
stature mounted thereon. And that man addressed Utanka and said, 'Eat
thou of the dung of this bull.' Utanka, however, was unwilling to comply.
The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate
of it before.' And Utanka signified his assent and ate of the dung and
drank of the urine of that bull, and rose respectfully, and washing his
hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne).
And approaching him Utanka saluted the monarch by pronouncing blessings
and said, 'I am come as a petitioner to thee.' And King Paushya, having
returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And
Utanka said, 'I came to beg of thee a pair of ear-rings as a present to
my preceptor. It behoveth thee to give me the ear-rings worn by the
Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the
Queen is and demand them of her.' And Utanka went into the women's
apartments. But as he could not discover the Queen, he again addressed
the king, saying, 'It is not proper that I should be treated by thee with
deceit. Thy Queen is not in the private apartments, for I could not find
her.' The king thus addressed, considered for a while and replied,
'Recollect, Sir, with attention whether thou art not in a state of
defilement in consequence of contact with the impurities of a repast. My
Queen is a chaste wife and cannot be seen by any one who is impure owing
to contact with the leavings of a repast. Nor doth she herself appear in
sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it
must be so. Having been in a hurry I performed my ablutions (after meal)
in a standing posture.' King Paushya then said, 'Here is a transgression,
purification is not properly effected by one in a standing posture, not
by one while he is going along.' And Utanka having agreed to this, sat
down with his face towards the east, and washed his face, hands, and feet
thoroughly. And he then, without a noise, sipped thrice of water free
from scum and froth, and not warm, and just sufficient to reach his
stomach and wiped his face twice. And he then touched with water the
apertures of his organs (eyes, ears, etc.). And having done all this, he
once more entered the apartments of the women. And this time he saw the
Queen. And as the Queen perceived him, she saluted him respectfully and
said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto
her, 'It behoveth thee to give me those ear-rings of thine. I beg them as
a present for my preceptor.' And the Queen having been highly pleased
with Utanka's conduct and, considering that Utanka as an object of
charity could not be passed over, took off her ear-rings and gave them to
him. And she said, 'These ear-rings are very much sought after by
Takshaka, the King of the serpents. Therefore shouldst thou carry them
with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
apprehension. Takshaka, Chief of the serpents, is not able to overtake
me.' And having said this, and taking leave of the Queen, he went back
into the presence of Paushya, and said, 'Paushya, I am gratified.' Then
Paushya said to Utanka, 'A fit object of charity can only be had at long
intervals. Thou art a qualified guest, therefore do I desire to perform a
sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and
beg that the clean provisions that are ready may be soon brought in.' And
the king having signified his assent, entertained Utanka duly. And Utanka
seeing that the food placed before him had hair in it, and also that it
was cold, thought it unclean. And he said unto Paushya, 'Thou givest me
food that is unclean, therefore shalt thou lose thy sight.' And Paushya
in answer said, 'And because dost thou impute uncleanliness to food that
is clean, therefore shalt thou be without issue.' And Utanka thereupon
rejoined, 'It behoveth thee not, after having offered me unclean food, to
curse me in return. Satisfy thyself by ocular proof.'
"On the road Utanka perceived coming towards him a naked idle beggar
sometimes coming in view and sometimes disappearing. And Utanka put the
ear-rings on the ground and went for water. In the meantime the beggar
came quickly to the spot and taking up the ear-rings ran away. And Utanka
having completed his ablutions in water and purified himself and having
also reverently bowed down to the gods and his spiritual masters pursued
the thief with the utmost speed. And having with great difficulty
overtaken him, he seized him by force. But at that instant the person
seized, quitting the form of a beggar and assuming his real form, viz.,
that of Takshaka, speedily entered a large hole open in the ground. And
having got in, Takshaka proceeded to his own abode, the region of the
serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent,
and began to dig open the hole with a stick but was unable to make much
progress. And Indra beholding his distress sent his thunder-bolt (Vajra)
to his assistance. Then the thunder-bolt entering that stick enlarged
that hole. And Utanka began to enter the hole after the thunder-bolt. And
having entered it, he beheld the region of the serpents infinite in
extent, filled with hundreds of palaces and elegant mansions with turrets
and domes and gate-ways, abounding with wonderful places for various
games and entertainments. And Utanka then glorified the serpents by the
following slokas:
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly
dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena,
ye are constant companions who dwell in Kurukshetra on the banks of the
Ikshumati! I also adore the illustrious Srutasena, the younger brother of
Takshaka, who resided at the holy place called Mahadyumna with a view to
obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this
manner, obtained not, however, the ear-rings. And he thereupon became
very thoughtful. And when he saw that he obtained not the ear-rings even
though he had adored the serpents, he then looked about him and beheld
two women at a loom weaving a piece of cloth with a fine shuttle; and in
the loom were black and white threads. And he likewise saw a wheel, with
twelve spokes, turned by six boys. And he also saw a man with a handsome
horse. And he began to address them the following mantras:
"Then the man with the horse said unto Utanka, 'I am gratified by this
thy adoration. What good shall I do to thee?' And Utanka replied, 'Even
let the serpents be brought under my control.' Then the man rejoined,
'Blow into this horse.' And Utanka blew into that horse. And from the
horse thus blown into, there issued, from every aperture of his body,
flames of fire with smoke by which the region of the Nagas was about to
be consumed. And Takshaka, surprised beyond measure and terrified by the
heat of the fire, hastily came out of his abode taking the ear-rings with
him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And
Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that
sacred day of my preceptress. I am at a distance. How can I, therefore,
show my regard for her? And when Utanka was anxious about this, the man
addressed him and said, 'Ride this horse, Utanka, and he will in a moment
carry thee to thy master's abode.' And Utanka having signified his
assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her
hair sitting, thinking of uttering a curse on Utanka if he should not
return within time. But, in the meantime, Utanka entered his preceptor's
abode and paid his respects to his preceptress and presented her the
ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at
the proper place. Welcome, my child; thou art innocent and therefore I do
not curse thee! Good fortune is even before thee. Let thy wishes be
crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art
welcome! What hath occasioned thy long absence?' And Utanka replied to
his preceptor, 'Sir, in the execution of this my business obstruction was
offered by Takshaka, the King of serpents. Therefore I had to go to the
region of the Nagas. There I saw two damsels sitting at a loom, weaving a
fabric with black and white threads. Pray, what is that? There likewise I
beheld a wheel with twelve spokes ceaselessly turned by six boys. What
too doth that import? Who is also the man that I saw? And what the horse
of extraordinary size likewise beheld by me? And when I was on the road I
also saw a bull with a man mounted thereon, by whom I was endearingly
accosted thus, 'Utanka, eat of the dung of this bull, which was also
eaten by thy master?' So I ate of the dung of that bull according to his
words. Who also is he? Therefore, enlightened by thee, I desire to hear
all about them.'
"And his preceptor thus addressed said unto him, 'The two damsels thou
hast seen are Dhata and Vidhata; the black and white threads denote night
and day; the wheel of twelve spokes turned by the six boys signified the
year comprising six seasons. The man is Parjanya, the deity of rain, and
the horse is Agni, the god of fire. The bull that thou hast seen on the
road is Airavata, the king of elephants; the man mounted thereon is
Indra; and the dung of the bull which was eaten by thee was Amrita. It
was certainly for this (last) that thou hast not met with death in the
region of the Nagas; and Indra who is my friend having been mercifully
inclined showed thee favour. It is for this that thou returnest safe,
with the ear-rings about thee. Then, O thou amiable one, I give thee
leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and
resolved to avenge himself on Takshaka, proceeded towards Hastinapura.
That excellent Brahmana soon reached Hastinapura. And Utanka then waited
upon King Janamejaya who had some time before returned victorious from
Takshashila. And Utanka saw the victorious monarch surrounded on all
sides by his ministers. And he pronounced benedictions on him in a proper
form. And Utanka addressed the monarch at the proper moment in speech of
correct accent and melodious sounds, saying, 'O thou the best of
monarchs! How is it that thou spendest thy time like a child when there
is another matter that urgently demandeth thy attention?'"
"The foremost of Brahmanas and distinguished beyond all for good deeds,
thus addressed by the excellent monarch of large heart, replied unto him,
'O King! the business is thy own that demandeth thy attention; therefore
do it, please. O thou King of kings! Thy father was deprived of life by
Takshaka; therefore do thou avenge thy father's death on that vile
serpent. The time hath come, I think, for the act of vengeance ordained
by the Fates. Go then avenge the death of thy magnanimous father who,
being bitten without cause by that vile serpent, was reduced to five
elements even like a tree stricken by thunder. The wicked Takshaka,
vilest of the serpent race, intoxicated with power committed an
unnecessary act when he bit the King, that god-like father, the protector
of the race of royal saints. Wicked in his deeds, he even caused Kasyapa
(the prince of physicians) to run back when he was coming for the relief
of thy father. It behoveth thee to burn the wicked wretch in the blazing
fire of a snake-sacrifice. O King! Give instant orders for the sacrifice.
It is thus thou canst avenge the death of thy father. And a very great
favour shall have also been shown to me. For by that malignant wretch, O
virtuous Prince, my business also was, on one occasion, obstructed, while
proceeding on account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with
Takshaka. By the speech of Utanka was inflamed the prince, even as the
sacrificial fire with clarified butter. Moved by grief also, in the
presence of Utanka, the prince asked his ministers the particulars of his
father's journey to the regions of the blessed. And when he heard all
about the circumstances of his father's death from the lips of Utanka, he
was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the
blessed Mahabharata."
SECTION IV
(Pauloma Parva)
"Sauti said, 'Be it so. And when the high-souled master hath been seated
I shall narrate, questioned by him, sacred stories on a variety of
subjects." After a while that excellent Brahmana (Saunaka) having duly
finished all his duties, and having propitiated the gods with prayers and
the manes with oblations of water, came back to the place of sacrifice,
where with Sauti seated before was the assembly of saints of rigid vows
sitting at ease. And when Saunaka was seated in the midst of the Ritwiks
and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas,
O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou
also made them thy study? In those ancient records are chronicled
interesting stories and the history of the first generations of the wise
men, all of which we heard being rehearsed by thy sire. In the first
place, I am desirous of hearing the history of the race of Bhrigu.
Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied
by the high-souled Brahmanas including Vaisampayana and repeated by them;
by me hath been acquired all that had been studied by my father. O
descendant of the Bhrigu race, attend then to so much as relateth to the
exalted race of Bhrigu, revered by Indra and all the gods, by the tribes
of Rishis and Maruts (Winds). O great Muni, I shall first properly
recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the
self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu
had a son, named Chyavana, whom he dearly loved. And to Chyavana was born
a virtuous son called Pramati. And Pramati had a son named Ruru by
Ghritachi (the celestial dancer). And to Ruru also by his wife
Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy
great ancestor exceedingly virtuous in his ways. He was devoted to
asceticism, of great reputation, proficient in law, and eminent among
those having a knowledge of the Vedas. He was virtuous, truthful, and of
well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of
Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She
became big with child by Bhrigu. And one day while the virtuous continent
Puloma was in that condition, Bhrigu, great among those that are true to
their religion, leaving her at home went out to perform his ablutions. It
was then that the Rakshasa called Puloma came to Bhrigu's abode. And
entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu,
irreproachable in everything. And seeing her he became filled with lust
and lost his senses. The beautiful Puloma entertained the Rakshasa thus
arrived, with roots and fruits of the forest. And the Rakshasa who burnt
with desire upon seeing her, became very much delighted and resolved, O
good sage, to carry her away who was so blameless in every respect.
"And the Rakshasa saw the apartment in which the sacrificial fire was
kept burning brightly. The Rakshasa then asked the flaming element 'Tell
me, O Agni, whose wife this woman rightfully is. Thou art the mouth of
gods; therefore thou art bound to answer my question. This lady of
superior complexion had been first accepted by me as wife, but her father
subsequently bestowed her on the false Bhrigu. Tell me truly if this fair
one can be regarded as the wife of Bhrigu, for having found her alone, I
have resolved to take her away by force from the hermitage. My heart
burneth with rage when I reflect that Bhrigu hath got possession of this
woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of
fire again and again whether the lady was Bhrigu's wife. And the god was
afraid to return an answer. 'Thou, O god of fire,' said he, residest
constantly within every creature, as witness of her or his merits and
demerits. O thou respected one, then answer my question truly. Has not
Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst
declare truly whether, therefore, she is my wife by first choice. After
thy answer as to whether she is the wife of Bhrigu, I will bear her away
from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the
Rakshasa became exceedingly distressed, being afraid of telling a
falsehood and equally afraid of Bhrigu's curse. And the god at length
made answer in words that came out slowly. 'This Puloma was, indeed,
first chosen by thee, O Rakshasa, but she was not taken by thee with holy
rites and invocations. But this far-famed lady was bestowed by her father
on Bhrigu as a gift from desire of blessing. She was not bestowed on thee
O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with
Vedic rites in my presence. This is she--I know her. I dare not speak a
falsehood. O thou best of the Rakshasas, falsehood is never respected in
this world.'"
SECTION VI
"Sauti said, 'O Brahmana, having heard these words from the god of fire,
the Rakshasa assumed the form of a boar, and seizing the lady carried her
away with the speed of the wind--even of thought. Then the child of
Bhrigu lying in her body enraged at such violence, dropped from his
mother's womb, for which he obtained the name of Chyavana. And the
Rakshasa perceiving the infant drop from the mother's womb, shining like
the sun, quitted his grasp of the woman, fell down and was instantly
converted into ashes. And the beautiful Pauloma, distracted with grief, O
Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of
Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw
her, the faultless wife of his son, weeping. And the Grandfather of all
comforted her who was attached to her son. And the drops of tears which
rolled down her eyes formed a great river. And that river began to follow
the foot-steps of the wife of the great ascetic Bhrigu. And the
Grandfather of the worlds seeing that river follow the path of his son's
wife gave it a name himself, and he called it Vadhusara. And it passeth
by the hermitage of Chyavana. And in this manner was born Chyavana of
great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the
Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa
who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa
could not know thee as my wile. Therefore tell me who it was that told
the Rakshasa so, in order that I may curse him through anger.' And
Pauloma replied, 'O possessor of the six attributes! I was identified to
the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me
away, who cried like the Kurari (female osprey). And it was only by the
ardent splendour of this thy son that I was rescued, for the Rakshasa
(seeing this infant) let me go and himself falling to the ground was
turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became
exceedingly enraged. And in excess of passion the Rishi cursed Agni,
saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva.
SECTION VII
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus
addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou
hast displayed towards me? What transgression can be imputed to me who
was labouring to do justice and speak the truth impartially? Being asked
I gave the true answer. A witness who when interrogated about a fact of
which he hath knowledge, representeth otherwise than it is, ruineth his
ancestors and descendants both to the seventh generation. He, too, who,
being fully cognisant of all the particulars of an affair, doth not
disclose what he knoweth, when asked, is undoubtedly stained with guilt.
I can also curse thee, but Brahmanas are held by me in high respect.
Although these are known to thee, O Brahmana, I will yet speak of them,
so please attend! Having, by ascetic power, multiplied myself, I am
present in various forms, in places of the daily homa, at sacrifices
extending for years, in places where holy rites are performed (such as
marriage, etc.), and at other sacrifices. With the butter that is poured
upon my flame according to the injunctions prescribed in the Vedas, the
Devas and the Pitris are appeased. The Devas are the waters; the Pitris
are also the waters. The Devas have with the Pitris an equal right to the
sacrifices called Darshas and Purnamasas. The Devas therefore are the
Pitris and the Pitris, the Devas. They are identical beings, worshipped
together and also separately at the changes of the moon. The Devas and
the Pitris eat what is poured upon me. I am therefore called the mouth of
the Devas and the Pitris. At the new moon the Pitris, and at the full
moon the Devas, are fed through my mouth, eating of the clarified butter
that is poured on me. Being, as I am, their mouth, how am I to be an
eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all
places; from places of the daily homa of the Brahmanas, from all
long-extending sacrifices, from places of holy rites, and from other
ceremonies. Without their Oms and Vashats, and deprived of their Swadhas
and Swahas (sacrificial mantras during offerings), the whole body of
creatures became much distressed at the loss of their (sacrificial) fire.
The Rishis in great anxiety went to the gods and addressed them thus, 'Ye
immaculate beings! The three regions of the universe are confounded at
the cessation of their sacrifices and ceremonies in consequence of the
loss of fire! Ordain what is to be done in tins matter, so that there may
be no loss of time.' Then the Rishis and the gods went together to the
presence of Brahma. And they represented to him all about the curse on
Agni and the consequent interruption of all ceremonies. And they said, 'O
thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some
reason. Indeed, being the mouth of the gods and also the first who eateth
of what is offered in sacrifices, the eater also of the sacrificial
butter, how will Agni be reduced to the condition of one who eateth of
all things promiscuously?' And the creator of the universe hearing these
words of theirs summoned Agni to his presence. And Brahma addressed Agni,
the creator of all and eternal as himself, in these gentle words, 'Thou
art the creator of the worlds and thou art their destroyer! Thou
preserves! the three worlds and thou art the promoter of all sacrifices
and ceremonies! Therefore behave thyself so that ceremonies be not
interrupted. And, O thou eater of the sacrificial butter, why dost thou
act so foolishly, being, as thou art, the Lord of all? Thou alone art
always pure in the universe and thou art its stay! Thou shall not, with
all thy body, be reduced to the state of one who eateth of all things
promiscuously. O thou of flames, the flame that is in thy viler parts
shall alone eat of all things alike. The body of thine which eateth of
flesh (being in the stomach of all carnivorous animals) shall also eat of
all things promiscuously. And as every thing touched by the sun's rays
becometh pure, so shall everything be pure that shall be burnt by thy
flames. Thou art, O fire, the supreme energy born of thy own power. Then,
O Lord, by that power of thine make the Rishi's curse come true. Continue
to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And
he then went away to obey the command of the supreme Lord. The gods and
the Rishis also returned in delight to the place whence they had come.
And the Rishis began to perform as before their ceremonies and
sacrifices. And the gods in heaven and all creatures of the world
rejoiced exceedingly. And Agni too rejoiced in that he was free from the
prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the
days of yore by Bhrigu. And such is the ancient history connected with
the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of
the blessed Mahabharata.
SECTION VIII
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the
womb of his wife Sukanya. And that son was the illustrious Pramati of
resplendent energy. And Pramati begot in the womb of Ghritachi a son
called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka.
And I shall relate to you in detail, O Brahmana, the entire history of
Ruru of abundant energy. O listen to it then in full!
"Then within a few days of the time fixed for the nuptials, the beautiful
virgin while at play with companions of her own sex, her time having
come, impelled by fate, trod upon a serpent which she did not perceive as
it lay in coil. And the reptile, urged to execute the will of Fate,
violently darted its envenomed fangs into the body of the heedless
maiden. And stung by that serpent, she instantly dropped senseless on the
ground, her colour faded and all the graces of her person went off. And
with dishevelled hair she became a spectacle of woe to her companions and
friends. And she who was so agreeable to behold became on her death what
was too painful to look at. And the girl of slender waist lying on the
ground like one asleep--being overcome with the poison of the snake-once
more became more beautiful than in life. And her foster-father and the
other holy ascetics who were there, all saw her lying motionless upon the
ground with the splendour of a lotus. And then there came many noted
Brahmanas filled with compassion, and they sat around her. And
Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and
Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama,
Pramati, and Pramati's son Ruru, and other inhabitants of the forest,
came there. And when they saw that maiden lying dead on the ground
overcome with the poison of the reptile that had bitten her, they all
wept filled with compassion. But Ruru, mortified beyond measure, retired
from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the
blessed Mahabharata.
SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the
dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood
and wept aloud. And overwhelmed with grief he indulged in much piteous
lamentation. And, remembering his beloved Pramadvara, he gave vent to his
sorrow in the following words, 'Alas! The delicate fair one that
increaseth my affliction lieth upon the bare ground. What can be more
deplorable to us, her friends? If I have been charitable, if I have
performed acts of penance, if I have ever revered my superiors, let the
merit of these arts restore to life my beloved one! If from my birth I
have been controlling my passions, adhered to my vows, let the fair
Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his
bride, a messenger from heaven came to him in the forest and addressed
him thus, 'The words thou utterest, O Ruru, in thy affliction are
certainly ineffectual. For, O pious man, one belonging to this world
whose days have run out can never come back to life. This poor child of a
Gandharva and Apsara has had her days run out! Therefore, O child, thou
shouldst not consign thy heart to sorrow. The great gods, however, have
provided beforehand a means of her restoration to life. And if thou
compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods
have ordained. Tell me in full so that (on hearing) I may comply with it.
It behoveth thee to deliver me from grief!' And the celestial messenger
said unto Ruru, 'Resign half of thy own life to thy bride, and then, O
Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.'
'O best of celestial messengers, I most willingly offer a moiety of my
own life in favour of my bride. Then let my beloved one rise up once more
in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and
the celestial messenger, both of excellent qualities, went to the god
Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy
will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of
Ruru, now lying dead, rise up with a moiety of Ruru's life.' And
Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let
Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of
Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of
superior complexion, Pramadvara, endued with a moiety of Ruru's life,
rose as from her slumber. This bestowal by Ruru of a moiety of his own
span of life to resuscitate his bride afterwards led, as it would be
seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due
rites. And the couple passed their days, devoted to each other. And Ruru
having obtained such a wife, as is hard to be found, beautiful and bright
as the filaments of the lotus, made a vow for the destruction of the
serpent-race. And whenever he saw a serpent he became filled with great
wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw
an old serpent of the Dundubha species lying stretched on the ground. And
Ruru thereupon lifted up in anger his staff, even like to the staff of
Death, for the purpose of killing it. Then the Dundubha, addressing Ruru,
said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou
slay me in anger?'"
So ends the ninth section of the Pauloma Parva of the Adi Parva of the
blessed Mahabharata.
SECTION X
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to
me as life, was bit by a snake; upon which, I took, O snake, a dreadful
vow, viz., that I would kill every snake that I might come across.
Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are
quite different in type. It behoveth thee not to slay Dundubhas who are
serpents only in name. Subject like other serpents to the same calamities
but not sharing their good fortune, in woe the same but in joy different,
the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent,
and seeing that it was bewildered with fear, albeit a snake of the
Dundubha species, killed it not. And Ruru, the possessor of the six
attributes, comforting the snake addressed it, saying, 'Tell me fully, O
snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O
Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse
of a Brahmana that I have been transformed into a snake. And Ruru asked,
'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath?
And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva.
SECTION XI
"Sauti continued 'The Dundubha then said, 'In former times, I had a
friend Khagama by name. He was impetuous in his speech and possessed of
spiritual power by virtue of his austerities. And one day when he was
engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades
of grass, and in a frolic attempted to frighten him with it. And anon he
fell into a swoon. On recovering his senses, that truth-telling and
vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast
made a powerless mock snake to frighten me, thou shalt be turned even
into a venomless serpent thyself by my curse.' O ascetic, I well knew the
power of his penances; therefore with an agitated heart, I addressed him
thus, bending low with joined hands, 'Friend, I did this by way of a
joke, to excite thy laughter. It behoveth thee to forgive me and revoke
thy curse.' And seeing me sorely troubled, the ascetic was moved, and he
replied, breathing hot and hard. 'What I have said must come to pass.
Listen to what I say and lay it to thy heart. O pious one! when Ruru the
pure son of Pramati, will appear, thou shall be delivered from the curse
the moment thou seest him. Thou art the very Ruru and the son of Pramati.
On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his
snake-body, and attained his own form and original brightness. He then
addressed the following words to Ruru of incomparable power, 'O thou
first of created beings, verily the highest virtue of man is sparing the
life of others. Therefore a Brahmana should never take the life of any
creature. A Brahmana should ever be mild. This is the most sacred
injunction of the Vedas. A Brahmana should be versed in the Vedas and
Vedangas, and should inspire all creatures with belief in God. He should
be benevolent to all creatures, truthful, and forgiving, even as it is
his paramount duty to retain the Vedas in his memory. The duties of the
Kshatriya are not thine. To be stern, to wield the sceptre and to rule
the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to
the account of the destruction of snakes at the sacrifice of Janamejaya
in days of yore, and the deliverance of the terrified reptiles by that
best of Dwijas, Astika, profound in Vedic lore and might in spiritual
energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva.
SECTION XII
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king
Janamejaya bent upon destroying the serpents?--And why and how were they
saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will
learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and
having failed to find him in all the woods, fell down on the ground,
fatigued. And revolving in his mind the words of the Rishi, he was
greatly confounded and seemed to be deprived of his senses. Regaining
consciousness, he came home and asked his father to relate the history in
question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva.
SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
Janamejaya, determine to take the lives of the snakes by means of a
sacrifice? O Sauti, tell us in full the true story. Tell us also why
Astika, that best of regenerate ones, that foremost of ascetics, rescued
the snakes from the blazing fire. Whose son was that monarch who
celebrated the snake-sacrifice? And whose son also was that best of
regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will
duly relate it in full, O listen!'
'Who are you thus hanging heads down in this hole by a rope of virana
fibres that is again secretly eaten into on all sides by a rat living
here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We
are sinking low into the earth for want of offspring. We have a son named
Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities
only! The fool doth not think of raising offspring by marriage! It is for
that reason, viz., the fear of extinction of our race, that we are
suspended in this hole. Possessed of means, we fare like unfortunates
that have none! O excellent one, who art thou that thus sorrowest as a
friend on our account? We desire to learn, O Brahmana, who thou art that
standest by us, and why, O best of men, thou sorrowest for us that are so
unfortunate.'
"The fathers then answered, 'Try thy best, O child, to beget a son to
extend our line. Thou wilt then, O excellent one, have done a meritorious
art for both thyself and us. Not by the fruits of virtue, not by ascetic
penances well hoarded up, acquireth the merit which one doth by becoming
a father. Therefore, O child, by our command, set thy heart upon marriage
and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn
wealth for enjoyment, but I shall do so for your welfare only. According
to this understanding, I shall, agreeably to the Sastric ordinance, take
a wife for attaining the end. I shall not act otherwise. If a bride may
be had of the same name with me, whose friends would, besides, willingly
give her to me as a gift in charity, I shall wed her duly. But who will
give his daughter to a poor man like me for wife. I shall, however,
accept any daughter given to me as alms. I shall endeavour, ye sires,
even thus to wed a girl! Having given my word, I will not act otherwise.
Upon her I will raise offspring for your redemption, so that, ye fathers,
ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth
for a wife but a wife found he not. One day he went into the forest, and
recollecting the words of his ancestors, he thrice prayed in a faint
voice for a bride. Thereupon Vasuki rose and offered his sister for the
Rishi's acceptance. But the Brahmana hesitated to accept her, thinking
her not to be of the same name with himself. The high-souled Jaratkaru
thought within himself, 'I will take none for wife who is not of the same
name with myself.' Then that Rishi of great wisdom and austere penances
asked him, saying, 'Tell me truly what is the name of this thy sister, O
snake.'
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XV
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of
the snakes had cursed them of old, saying, 'He that hath the Wind for his
charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' It
was to neutralise that curse that the chief of the snakes married his
sister to that high-souled Rishi of excellent vows. The Rishi wedded her
according to the rites ordained (in the scriptures), and from them was
born a high-souled son called Astika. An illustrious ascetic; versed in
the Vedas and their branches, he regarded all with an even eye, and
removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava
line celebrated a great sacrifice known as the Snake-sacrifice, After
that sacrifice had commenced for the destruction of the snakes, Astika
delivered the Nagas, viz., his brothers and maternal uncles and other
snakes (from a fiery death). And he delivered his fathers also by
begetting offspring. And by his austerities, O Brahmana, and various vows
and study of the Vedas, he freed himself from all his debts. By
sacrifices, at which various kinds of offerings were made, he propitiated
the gods. By practising the Brahmacharya mode of life he conciliated the
Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his
sires who being thus relieved from bondage ascended to heaven. Thus
having acquired great religious merit, Jaratkaru, after a long course of
years, went to heaven, leaving Astika behind. There is the story of
Astika that I have related duly Now, tell me, O tiger of Bhrigu's race,
what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva.
SECTION XVI
"Saunaka said, 'O Sauti, relate once more in detail this history of the
learned and virtuous Astika. Our curiosity for hearing it is great. O
amiable one, thou speakest sweetly, with proper accent and emphasis; and
we are well-pleased with thy speech. Thou speakest even as thy father.
Thy sire was ever ready to please us. Tell us now the story as thy father
had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the
history of Astika as I heard it from my father. O Brahmana, in the golden
age, Prajapati had two daughters. O sinless one, the sisters were endowed
with wonderful beauty. Named Kadru and Vinata, they became the wives of
Kasyapa. Kasyapa derived great pleasure from his two wedded wives and
being gratified he, resembling Prajapati himself, offered to give each of
them a boon. Hearing that their lord was willing to confer on them their
choice blessings, those excellent ladies felt transports of joy. Kadru
wished to have for sons a thousand snakes all of equal splendour. And
Vinata wished to bring forth two sons surpassing the thousand offsprings
of Kadru in strength, energy, size of body, and prowess. Unto Kadru her
lord gave that boon about a multitude of offspring. And unto Vinata also,
Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer,
rejoiced greatly. Obtaining two sons of superior prowess, she regarded
her boon fulfilled. Kadru also obtained her thousand sons of equal
splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went
into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru
brought forth a thousand eggs, and Vinata two. Their maid-servants
deposited the eggs separately in warm vessels. Five hundred years passed
away, and the thousand eggs produced by Kadru burst and out came the
progeny. But the twins of Vinata did not appear. Vinata was jealous, and
therefore she broke one of the eggs and found in it an embryo with the
upper part developed but the lower one undeveloped. At this, the child in
the egg became angry and cursed his mother, saying. 'Since thou hast
prematurely broken this egg, thou shall serve as a slave. Shouldst thou
wait five hundred years and not destroy, or render the other egg
half-developed, by breaking it through impatience, then the illustrious
child within it will deliver thee from slavery! And if thou wouldst have
the child strong, thou must take tender care of the egg for all this
time!' Thus cursing his mother, the child rose to the sky. O Brahmana,
even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the
other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race,
immediately on seeing the light, that son of Vinata left his mother. And
the lord of birds, feeling hungry, took wing in quest of the food
assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
"Sauti said, 'O ascetic, about this time the two sisters saw approaching
near, that steed of complacent appearance named Uchchaihsravas who was
worshipped by the gods, that gem of steeds, who arose at the churning of
the Ocean for nectar. Divine, graceful, perpetually young, creation's
master-piece, and of irresistible vigour, it was blest with every
auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under
what circumstances and when as you say, did that best of steeds so
powerful and resplendent spring?'
So ends the seventeenth section in the Astika Parva of the Adi Parva.
SECTION XVIII
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it.
And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta,
the prince of snakes. The powerful Ananta, directed thereto both by
Brahman and Narayana, O Brahmana, tore up the mountain with the woods
thereon and with the denizens of those woods. And the gods came to the
shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean;
we have come to churn thy waters for obtaining nectar.' And the Ocean
replied, 'Be it so, as I shall not go without a share of it. I am able to
bear the prodigious agitation of my waters set up by the mountain.' The
gods then went to the king of tortoises and said to him, 'O
Tortoise-king, thou wilt have to hold the mountain on thy back!' The
Tortoise-king agreed, and Indra contrived to place the mountain on the
former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki
the cord, and set about churning the deep for amrita. The Asuras held
Vasuki by the hood and the gods held him by the tail. And Ananta, who was
on the side of the gods, at intervals raised the snake's hood and
suddenly lowered it. And in consequence of the stretch Vasuki received at
the hands of the gods and the Asuras, black vapours with flames issued
from his mouth. These, turned into clouds charged with lightning, poured
showers that refreshed the tired gods. And flowers that also fell on all
sides of the celestials from the trees on the whirling Mandara, refreshed
them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the
roar of the clouds at the Universal Dissolution. Diverse aquatic animals
being crushed by the great mountain gave up the ghost in the salt waters.
And many denizens of the lower regions and the world of Varuna were
killed. Large trees with birds on the whirling Mandara were torn up by
the roots and fell into the water. The mutual friction of those trees
also produced fires that blazed up frequently. The mountain thus looked
like a mass of dark clouds charged with lightning. O Brahmana, the fire
spread, and consumed the lions, elephants and other creatures that were
on the mountain. Then Indra extinguished that fire by pouring down heavy
showers.
"After the churning, O Brahmana, had gone on for some time, gummy
exudations of various trees and herbs vested with the properties of
amrita mingled with the waters of the Ocean. And the celestials attained
to immortality by drinking of the water mixed with those gums and with
the liquid extract of gold. By degrees, the milky water of the agitated
deep turned into clarified butter by virtue of those gums and juices. But
nectar did not appear even then. The gods came before the boon-granting
Brahman seated on his seat and said, 'Sire, we are spent up, we have no
strength left to churn further. Nectar hath not yet arisen so that now we
have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant
the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise
ones, I grant you sufficient strength. Go, put the mountain in position
again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a
while, the mild Moon of a thousand rays emerged from the Ocean.
Thereafter sprung forth Lakshmi dressed in white, then Soma, then the
White Steed, and then the celestial gem Kaustubha which graces the breast
of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all
came before the gods on high. Then arose the divine Dhanwantari himself
with the white vessel of nectar in his hand. And seeing him, the Asuras
set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with
two pair of white tusks. And him took Indra the wielder of the
thunderbolt. But with the churning still going on, the poison Kalakuta
appeared at last. Engulfing the Earth it suddenly blazed up like a fire
attended with fumes. And by the scent of the fearful Kalakuta, the three
worlds were stupefied. And then Siva, being solicited by Brahman,
swallowed that poison for the safety of the creation. The divine
Maheswara held it in his throat, and it is said that from that time he is
called Nilakantha (blue-throated). Seeing all these wondrous things, the
Asuras were filled with despair, and got themselves prepared for entering
into hostilities with the gods for the possession of Lakshmi and Amrita.
Thereupon Narayana called his bewitching Maya (illusive power) to his
aid, and assuming the form of an enticing female, coquetted with the
Danavas. The Danavas and the Daityas charmed with her exquisite beauty
and grace lost their reason and unanimously placed the Amrita in the
hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva.
SECTION XIX
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class
armours and various weapons attacked the gods. In the meantime the
valiant Lord Vishnu in the form of an enchantress accompanied by Nara
deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with
delight, receiving it from Vishnu. And while the gods were partaking of
it, after which they had so much hankered, a Danava named Rahu was also
drinking it among them in the guise of a god. And when the Amrita had
reached Rahu's throat only, Surya and Soma (recognised him and) intimated
the fact to the gods. And Narayana instantly cut off with his discus the
well-adorned head of the Danava who was drinking the Amrita without
permission. And the huge head of the Danava, cut off by the discus and
resembling a mountain peak, then rose up to the sky and began to utter
dreadful cries. And the Danava's headless trunk, falling upon the ground
and rolling thereon, made the Earth tremble with her mountains, forests
and islands. And from that time there is a long-standing quarrel between
Rahu's head and Surya and Soma. And to this day it swalloweth Surya and
Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many
terrible weapons at the Danavas, made them tremble. And thus on the
shores of the salt-water sea, commenced the dreadful battle of the gods
and the Asuras. And sharp-pointed javelins and lances and various weapons
by thousands began to be discharged on all sides. And mangled with the
discus and wounded with swords, darts and maces, the Asuras in large
numbers vomited blood and lay prostrate on the earth. Cut off from the
trunks with sharp double-edged swords, heads adorned with bright gold,
fell continually on the field of battle. Their bodies drenched in gore,
the great Asuras lay dead everywhere. It seemed as if red-dyed mountain
peaks lay scattered all around. And when the Sun rose in his splendour,
thousands of warriors struck one another with weapons. And cries of
distress were heard everywhere. The warriors fighting at a distance from
one another brought one another down by sharp iron missiles, and those
fighting at close quarters slew one another with blows of their fists.
And the air was filled with shrieks of distress. Everywhere were heard
the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the
field. And Narayana seeing the celestial bow in the hand of Nara, called
to mind his own weapon, the Danava-destroying discus. And lo! the discus,
Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful
in battle, came from the sky as soon as thought of. And when it came,
Narayana of fierce energy, possessing arms like the trunk of an elephant,
hurled with great force that weapon of extraordinary lustre, effulgent as
blazing fire, dreadful and capable of destroying hostile towns. And that
discus blazing like the fire that consumeth all things at the end of
Yuga, hurled with force from the hands of Narayana, and falling
constantly everywhere, destroyed the Daityas and the Danavas by
thousands. Sometimes it blazed like fire and consumed them all; sometimes
it struck them down as it coursed through the sky; and sometimes, falling
on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain
hath dropped, possessing great strength and bold hearts, ascended the
sky, and by hurling down thousands of mountains, continually harassed the
gods. And those dreadful mountains, like masses of clouds, with their
trees and flat tops, falling from the sky, collided with one another and
produced a tremendous roar. And when thousands of warriors shouted
without intermission in the field of battle and mountains with the woods
thereon began to fall around, the earth with her forests trembled. Then
the divine Nara appeared at the scene of the dreadful conflict between
the Asuras and the Ganas (the followers of Rudra), and reducing to dust
those rocks by means of his gold-headed arrows, he covered the heavens
with dust. Thus discomfited by the gods, and seeing the furious discus
scouring the fields of heaven like a blazing flame, the mighty Danavas
entered the bowels of the earth, while others plunged into the sea of
salt-waters.
"And having gained the victory, the gods offered due respect to Mandara
and placed him again on his own base. And the nectar-bearing gods made
the heavens resound with their shouts, and went to their own abodes. And
the gods, on returning to the heavens, rejoiced greatly, and Indra and
the other deities made over to Narayana the vessel of Amrita for careful
keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita
was churned out of the Ocean, and the occasion on which the horse
Uchchaihsravas of great beauty and incomparable prowess was obtained. It
was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable
sister, without taking much time, of what colour Uchchaishravas is.' And
Vinata answered, 'That prince of steeds is certainly white. What dost
thou think, sister? Say thou what is its colour. Let us lay a wager upon
it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is
black in its tail. Beauteous one, bet with me that she who loseth will
become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as
a slave, the sisters went home, and resolved to satisfy themselves by
examining the horse next day. And Kadru, bent upon practising a
deception, ordered her thousand sons to transform themselves into black
hair and speedily cover the horse's tail in order that she might not
become a slave. But her sons, the snakes, refusing to do her bidding, she
cursed them, saying, 'During the snake-sacrifice of the wise king
Janamejaya of the Pandava race, Agni shall consume you all.' And the
Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced
by Kadru, impelled by the fates. And seeing that the snakes had
multiplied exceedingly, the Grandsire, moved by kind consideration for
his creatures, sanctioned with all the gods this curse of Kadru. Indeed,
as the snakes were of virulent poison, great prowess and excess of
strength, and ever bent on biting other creatures, their mother's conduct
towards them--those persecutors of all creatures,--was very proper for
the good of all creatures. Fate always inflicts punishment of death on
those who seek the death of other creatures. The gods, having exchanged
such sentiments with one another, supported Kadru's action (and went
away). And Brahman, calling Kasyapa to him, spake unto him these words,
'O thou pure one who overcomest all enemies, these snakes begotten by
you, who are of virulent poison and huge bodies, and ever intent on
biting other creatures, have been cursed by their mother. O son, do not
grieve for it in the least. The destruction of the snakes in the
sacrifice hath, indeed, been ordained long ago' Saying this, the divine
Creator of the Universe comforted Kasyapa and imparted to that
illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva.
SECTION XXI
"Sauti said. 'Then when the night had passed away and the sun had risen
in the morning, O thou whose wealth is asceticism, the two sisters Kadru
and Vinata, having laid a wager about slavery, went with haste and
impatience to view the steed Uchchaishravas from a near point. On their
way they saw the Ocean, that receptacle of waters, vast and deep, rolling
and tremendously roaring, full of fishes large enough to swallow the
whale, and abounding with huge makaras and creatures of various forms by
thousands, and rendered inaccessible by the presence of other terrible,
monster-shaped, dark, and fierce aquatic animals, abounding with
tortoises and crocodiles, the mine of all kinds of gems, the home of
Varuna (the water-God), the excellent and beautiful residence of the
Nagas, the lord of all rivers, the abode of the subterranean fire, the
friend (or asylum) of the Asuras, the terror of all creatures, the grand
reservoir of water, and ever immutable. It is holy, beneficial to the
gods, and is the great source of nectar; without limits, inconceivable,
sacred, and highly wonderful. It is dark, terrible with the sound of
aquatic creatures, tremendously roaring, and full of deep whirl-pools. It
is an object of terror to all creatures. Moved by the winds blowing from
its shores and heaving high, agitated and disturbed, it seems to dance
everywhere with uplifted hands represented by its surges. Full of
swelling billows caused by the waxing and waning of the moon the parent
of Vasudeva's great conch called Panchajanya, the great mine of gems, its
waters were formerly disturbed in consequence of the agitation caused
within them by the Lord Govinda of immeasurable prowess when he had
assumed the form of a wild boar for raising the (submerged) Earth. Its
bottom, lower than the nether regions, the vow observing regenerate Rishi
Atri could not fathom after (toiling for) a hundred years. It becomes the
bed of the lotus-naveled Vishnu when at the termination of every Yuga
that deity of immeasurable power enjoys yoga-nidra, the deep sleep under
the spell of spiritual meditation. It is the refuge of Mainaka fearful of
falling thunder, and the retreat of the Asuras overcome in fierce
encounters. It offers water as sacrificial butter to the blazing fire
issuing from the mouth of Varava (the Ocean-mare). It is fathomless and
without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud
gait, like amorous competitors, each eager for meeting it, forestalling
the others. And they saw that it was always full, and always dancing in
its waves. And they saw that it was deep and abounding with fierce whales
and makaras. And it resounded constantly with the terrible sounds of
aquatic creatures. And they saw that it was vast, and wide as the expanse
of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva.
SECTION XXII
"Sauti said, 'The Nagas after consultation arrived at the conclusion that
they should do their mother's bidding, for if she failed in obtaining her
desire she might withdraw her affection and burn them all. If, on the
other hand, she were graciously inclined, she might free them from her
curse. They said, 'We will certainly render the horse's tail black.' And
it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O
best of Brahmanas, the two sisters Kadru and Vinata, the daughters of
Daksha, proceeded in great delight along the sky to see the other side of
the Ocean. And on their way they saw the Ocean, that receptacle of
waters, incapable of being easily disturbed, mightily agitated all of a
sudden by the wind, and roaring tremendously; abounding with fishes
capable of swallowing the whale and full of makaras; containing also
creatures of diverse forms counted by thousands; frightful from the
presence of horrible monsters, inaccessible, deep, and terrible, the mine
of all kinds of gems, the home of Varuna (the water-god), the wonderful
habitations of the Nagas, the lord of rivers, the abode of the
subterranean fire; the residence of the Asuras and of many dreadful
creatures; the reservoir of water, not subject to decay, aromatic, and
wonderful, the great source of the amrita of the celestials; immeasurable
and inconceivable, containing waters that are holy, filled to the brim by
many thousands of great rivers, dancing as it were in waves. Such was the
Ocean, full of rolling waves, vast as the expanse of the sky, deep, of
body lighted with the flames of subterranean fire, and roaring, which the
sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi
Parva.
SECTION XXIII
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied
by Vinata, soon alighted near the horse. They then both beheld that
foremost of steeds of great speed, with body white as the rays of the
moon but having black hairs (in the tail). And observing many black hairs
in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And
thus Vinata having lost the wager, entered into a state of slavery and
became exceedingly sorry.
"In the meantime, when his time came, burst forth from the egg without
(the help of his) mother, Garuda of great splendour, enkindling all the
points of the universe, that mighty being endued with strength, that bird
capable of assuming at will any form, of going at will everywhere, and of
calling to his aid at will any measure of energy. Effulgent like a heap
of fire, he shone terribly. Of lustre equal to that of the fire at the
end of the Yuga, his eyes were bright like the lightning-flash. And soon
after birth, that bird grew in size and increasing his body ascended the
skies. Fierce and vehemently roaring, he looked as terrible as second
Ocean-fire. And all the deities seeing him, sought the protection of
Vibhavasu (Agni). And they bowed down to that deity of manifold forms
seated on his seat and spake unto him these words, 'O Agni, extend not
thy body! Wilt thou consume us? Lo, this huge heap of thy flames is
spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it
is not as ye imagine. This is Garuda of great strength and equal to me in
splendour, endued with great energy, and born to promote the joy of
Vinata. Even the sight of this heap of effulgence hath caused this
delusion in you. He is the mighty son of Kasyapa, the destroyer of the
Nagas, engaged in the well-being of the gods, and the foe of the Daityas
and the Rakshasas. Be not afraid of it in the least. Come with me and
see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras),
share of the largest portion in sacrifices, ever resplendent, the
controller along with the Rishi wended their way towards Garuda and
adored him of birds, the presiding spirit of the animate and the
inanimate universe. Thou art the destroyer of all, the creator of all;
thou art the very Hiranyagarbha; thou art the progenitor of creation in
the form of Daksha and the other Prajapatis; thou art Indra (the king of
the gods), thou art Hayagriva the steed necked incarnation of Vishnu;
thou art the arrow (Vishnu himself, as he became such in the hands of
Mahadeva at the burning of Tripura); thou art the lord of the universe;
thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art
the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the
presiding deity of every object in the universe). Thou art knowledge,
thou art the illusion to which we are all subject; thou art the
all-pervading spirit; thou art the lord of the gods; thou art the great
Truth; thou art fearless; thou art ever unchanged; thou art Brahma
without attributes; thou art the energy of the Sun; thou art the
intellectual functions; thou art our great protector; thou art the ocean
of holiness; thou art purity; thou art bereft of the attributes of
darkness; thou art the possessor of the six high attributes; thou art he
who cannot be withstood in contest. From thee have emanated all things;
thou art of excellent deeds; thou art all that hath not been and all that
hath been. Thou art pure knowledge; thou displayest to us, as Surya does
by his rays, this animate and inanimate universe; thou darkenest the
splendour of Surya at every moment, and thou art the destroyer of all;
thou art all that is perishable and all that is imperishable. O thou
resplendent as Agni, thou burnest all even as Surya in his anger burneth
all creatures. O terrible one, thou resistest even as the fire that
destroys everything at the time of the Universal Dissolution. O mighty
Garuda who movest in the skies, we seek thy protection. O lord of birds
thy energy is extraordinary, thy splendour is that of fire, thy
brightness is like that of the lightning that no darkness can approach.
Thou reachest the very clouds, and art both the cause and the effect; the
dispenser of boons and invincible in prowess. O Lord, this whole universe
is rendered hot by thy splendour, bright as the lustre of heated gold.
Protect these high-souled gods, who overcome by thee and terrified
withal, are flying along the heavens in different directions on their
celestial cars. O thou best of birds, thou Lord of all, thou art the son
of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth
but have mercy on the universe. Thou art Supreme. O pacify thy anger and
preserve us. At thy voice, loud as the roar of the thunder, the ten
points, the skies, the heavens, the Earth and our hearts, O bird, thou
art continuously shaking. O, diminish this thy body resembling Agni. At
the sight of the splendour resembling that of Yama when in wrath, our
hearts lose all equanimity and quake. O thou lord of birds, be propitious
to us who solicit thy mercy! O illustrious one, bestow on us good fortune
and joy.'
And that bird of fair feathers, thus adored by the deities and diverse
sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi
Parva.
SECTION XXIV
"Sauti said, 'Then hearing of and beholding his own body, that bird of
beautiful feathers diminished its size.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn
the worlds? What wrong was done to him by the gods that provoked his
ire?'
"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods
at the time of the churning of the ocean he was pointed out to the gods
by Surya and Soma, and from that time he conceived an enmity towards
those deities. And upon this Rahu sought to devour his afflictor (Surya),
became wroth, and thought, 'Oh, this enmity of Rahu towards me hath
sprung from my desire of benefiting the gods. And this dire consequence I
alone have to sustain. Indeed, at this pass help I obtain not. And before
the very eyes of the denizens of heaven I am going to be devoured and
they brook it quietly. Therefore, for the destruction of the worlds must
I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the
destruction of the world. And then the great Rishis, approaching the
gods, spake unto them, 'Lo, in the middle of the night springeth a great
heat striking terror into every heart, and destructive of the three
worlds.' Then the gods, accompanied by the Rishis, wended to the
Grandsire, and said unto him, 'O what is this great heat today that
causeth such panic? Surya hath not yet risen, still the destruction (of
the world) is obvious. O Lord, what will happen when he doth rise?" The
Grandsire replied, 'Indeed, Surya is prepared to rise today for the
destruction of the world. As soon as he will appear he will burn
everything into a heap of ashes. By me, however, hath the remedy been
provided beforehand. The intelligent son of Kasyapa is known to all by
the name of Aruna. He is huge of body and of great splendour; he shall
stay in front of Surya, doing the duty of his charioteer and taking away
all the energy of the former. And this will ensure the welfare of the
worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he
was ordered to do. And Surya rose veiled by Aruna's person. I have told
thee now why Surya was in wrath, and how Aruna, the brother of Garuda,
was appointed as his charioteer. Hear next of that other question asked
by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi
Parva.
SECTION XXV
"Sauti said, 'Then that bird of great strength and energy and capable of
going at will to every place repaired to his mother's side on the other
shore of the great ocean. Thither lived Vinata in affliction, defeated in
wager and put into a state of slavery. Once Kadru calling Vinata who had
prostrated herself before the former, addressed her these words in the
presence of her son, 'O gentle Vinata, there is in the midst of the
ocean, in a remote quarter, a delightful and fair region inhabited by the
Nagas. Bear me thither!' At this that mother of the bird of fair feathers
bore (on her shoulders) the mother of the snakes. And Garuda also,
directed by his mother's words, carried (on his back) the snakes. And
that ranger of the skies born of Vinata began to ascend towards the Sun.
And thereupon the snakes, scorched by the rays of the Sun, swooned away.
And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow
to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra!
I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort
of Sachi! By thy showers, be thou the protector of the snakes scorched by
the Sun. O thou best of the deities, thou art our great protector. O
Purandara, thou art able to grant rain in torrents. Thou art Vayu (the
air), the clouds, fire, and the lightning of the skies. Thou art the
propeller of the clouds, and hast been called the great cloud (i.e., that
which will darken the universe at the end of Yuga). Thou art the fierce
and incomparable thunder, and the roaring clouds. Thou art the Creator of
the worlds and their Destroyer. Thou art unconquered. Thou art the light
of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art
the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes.
Thou art a god, and the final resource. Thou art, O deity, all amrita,
and the most adored Soma. Thou art the moment, the lunar day, the bala
(minute), thou art the kshana (4 minutes). Thou art the lighted
fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and
thou Truti.[1] Thou art the year, the seasons, the months, the nights,
and the days. Thou art the fair Earth with her mountains and forests.
Thou art also the firmament, resplendent with the Sun. Thou art the great
Ocean with heaving billows and abounding with whales, swallowers of
whales, and makaras, and various fishes. Thou art of great renown, always
adored by the wise and by the great Rishis with minds rapt in
contemplation. Thou drinkest, for the good of all creatures, the Soma
juice in sacrifices and the clarified butter offered with sacred
invocation. Thou art always worshipped at sacrifices by Brahmanas moved
by desire of fruit. O thou of incomparable mass of strength, thou art
sung in the Vedas and Vedangas. It is for that reason that learned
Brahmanas bent upon performing sacrifices, study the Vedas with every
care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXVI
"Sauti said, 'And then Indra, the king of gods, having the best of horses
for his bearer, thus adored by Kadru, covered the entire firmament with
masses of blue clouds. And he commanded the clouds, saying, Pour ye, your
vivifying and blessed drops!' And those clouds, luminous with lightning,
and incessantly roaring against each other in the welkin, poured abundant
water. And the sky, in consequence of those wonderful and
terribly-roaring clouds that were incessantly begetting vast quantities
of water, looked as if the end of Yuga had come. And in consequence of
the myriads of waves caused in the falling torrents, the deep roar of the
clouds, the flashes of lightning, the violence of the wind, and the
general agitation, the sky looked as if dancing in madness. The sky
became overcast, and the rays of the Sun and the Moon totally disappeared
in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly
delighted. And the Earth was filled with water all around. And the cool,
clear water reached even the nether regions. And there were countless
waves of water all over the Earth. And the snakes with their mother
reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXVII
"Sauti said, 'And then the Nagas drenched by that shower, became
exceedingly glad. And borne by that bird of fair feathers, they soon
arrived at the island. That island had been fixed by the Creator of the
Universe as the abode of the makaras. There they saw the terrible Lavana
Samudra (ocean of salt). On arriving there with Garuda, they saw there a
beautiful forest washed by the waters of the sea and resounding with the
music of winged choirs. And there were clusters of trees all around laden
with various fruits and flowers. And there were also fair mansions all
around; and many tanks full of lotuses. And it was also adorned with many
lakes of pure water. And it was refreshed with pure incense-breathing
breezes. And it was adorned with many a tree that grew only on the hills
of Malaya, and seemed by their tallness to reach the very heavens. And
there were also various other trees whose flowers were scattered all
around by the breeze. And that forest was charming and dear to the
Gandharvas and always gave them pleasure. And it was full of bees
maddened with the honey they sucked. And the sight of all this was
exceedingly delightful. And in consequence of many things there, capable
of charming everybody, that forest was fair, delightful, and holy. And,
echoing with the notes of various birds, it delighted greatly the sons of
Kadru.
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his
mother, 'I shall go to bring amrita, I desire to eat something in the
way. Direct me to it.' Vinata replied, 'In a remote region in the midst
of the ocean, the Nishadas have their fair home. Having eaten the
thousands of Nishadas that live there, bring thou amrita. But let not thy
heart be ever set on taking the life of a Brahmana. Of all creatures a
Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when
angry, becomes like fire or the Sun, like poison or an edged weapon. A
Brahmana, it has been said, is the master of all creatures. For these and
other reasons, a Brahmana is the adored of the virtuous. O child, he is
never to be slain by thee even in anger. Hostility with Brahmanas,
therefore, would not be proper under any circumstances. O sinless one,
neither Agni nor Surya truly can consume so much as does a Brahmana of
rigid vows, when angry. By these various indications must thou know a
good Brahmana. Indeed, a brahmana is the first-born of all creatures, the
foremost of the four orders, the father and the master of all.'" Garuda
then asked, 'O mother, of what form is a Brahmana, of what behaviour, and
of what prowess? Doth he shine like fire, or is he of tranquil mien? And,
O mother, it behoveth thee to tell my inquiring self, those auspicious
signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O
child, him shouldst thou know as the best amongst Brahmanas who having
entered thy throat would torture thee as a fish-hook or burn thee as
blazing charcoal. A Brahmana must never be slain by thee even in anger.'
And Vinata out of affection for her son, again told him these words, 'Him
shouldst thou know as a good Brahmana who would not be digested in thy
stomach.' Although she knew the incomparable strength of her son, yet she
blessed him heartily, for, deceived by the snakes, she was very much
afflicted by woe. And she said. 'Let Marut (the god of the winds) protect
thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy
head, and the Vasus thy whole body. I also, O child (engaged in
beneficial ceremonies), shall sit here for your welfare. Go then, O
child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother,
stretched his wings and ascended the skies. And endued with great
strength, he soon fell upon the Nishadas, hungry and like another Yama.
And bent upon slaying the Nishadas, he raised a great quantity of dust
that overspread the firmament, and sucking up water from amid the ocean,
shook the trees growing on the adjacent mountains. And then that lord of
birds obstructed the principal thoroughfares of the town of the Nishadas
by his mouth, increasing its orifice at will. And the Nishadas began to
fly in great haste in the direction of the open mouth of the great
serpent-eater. And as birds in great affliction ascend by thousand into
the skies when the trees in a forest are shaken by the winds, so those
Nishadas blinded by the dust raised by the storm entered the
wide-extending cleft of Garuda's mouth open to receive them. And then the
hungry lord of all rangers of the skies, that oppressor of enemies,
endued with great strength, and moving with greatest celerity to achieve
his end, closed his mouth, killing innumerable Nishadas following the
occupation of fishermen.'"
"Sauti continued, 'A certain Brahmana with his wife had entered the
throat of that ranger of the skies. The former began to burn the bird's
throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O
best of Brahmanas, come out soon from my mouth which I open for thee. A
Brahmana must never be slain by me, although he may be always engaged in
sinful practices.' Unto Garuda who had thus addressed him that Brahmana
said, 'O, let this woman of the Nishada caste, who is my wife, also come
out with me.' And Garuda said, 'Taking the woman also of the Nishada
caste with thee, come out soon. Save thyself without delay since thou
hast not yet been digested by the heat of my stomach.'
"Sauti continued, 'And then that Brahmana, accompanied by his wife of the
Nishada caste, came out, and praising Garuda wended whatever way he
liked. And when that Brahmana had come out with his wife, that lord of
birds, fleet as the mind, stretching his wings ascended the skies. He
then saw his father, and, hailed by him, Garuda, of incomparable prowess
made proper answers. And the great Rishi (Kasyapa) then asked him, 'O
child, is it well with thee? Dost thou get sufficient food every day? Is
there food in plenty for thee in the world of men?'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of
even in the heavens. There is an elephant, with face downwards, who
continually draggeth a tortoise, his elder brother. I shall speak to you
in detail of their hostility in former life. Just listen as I tell you
why they are here.
"And thus on account of wealth those two fools, Supritika and Vibhavasu,
from each other's curse, have become an elephant and a tortoise
respectively. Owing to their wrath, they have both become inferior
animals. And they are engaged in hostilities with each other, proud of
their excessive strength and the weight of their bodies. And in this lake
those two beings of huge bodies are engaged in acts according to their
former hostility. Look here, one amongst them, the handsome elephant of
huge body, is even now approaching. Hearing his roar, the tortoise also
of huge body, living within the waters, cometh out, agitating the lake
violently. And seeing him the elephant, curling his trunk, rusheth into
the water. And endued with great energy, with motion of his tusks and
fore-part of his trunk and tail and feet, he agitates the water of the
lake abounding with fishes. And the tortoise also of great strength, with
upraised head, cometh forward for an encounter. And the elephant is six
yojanas in height and twice that measure in circumference. And the height
of the tortoise also is three yojanas and his circumference ten. Eat thou
up both of them that are madly engaged in the encounter and bent upon
slaying each other, and then accomplish the task that thou desirest.
Eating that fierce elephant which looketh like a huge mountain and
resembleth a mass of dark clouds, bring thou amrita.'
"Garuda, thus addressed by his father, wended to the side of that lake.
He saw that expanse of clear water with birds of various kinds all
around. And remembering the words of his father, that ranger of the skies
possessed of great swiftness of motion, seized the elephant and the
tortoise, one in each claw. And that bird then soared high into the air.
And he came upon a sacred place called Alamva and saw many divine trees.
And struck by the wind raised by his wings, those trees began to shake
with fear. And those divine trees having golden boughs feared that they
would break. And the ranger of the skies seeing that those trees capable
of granting every wish were quaking with fear, went to other trees of
incomparable appearance. And those gigantic trees were adorned with
fruits of gold and silver and branches of precious gems. And they were
washed with the water of the sea. And there was a large banian among
them, which had grown into gigantic proportions, that spoke unto that
lord of bird coursing towards it with the fleetness of the mind, 'Sit
thou on this large branch of mine extending a hundred yojanas and eat the
elephant and the tortoise.' When that best of birds, of great swiftness
and of body resembling a mountain, quickly alighted upon a bough of that
banian tree, the resort of thousands of winged creatures-that bough also
full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet,
the branch of the tree broke as it was caught by Garuda. Casting his eyes
around in wonder he saw Valakhilya Rishis hanging therefrom with heads
downwards and engaged in ascetic penances. Reflecting that if that bough
fell down, the Rishis would be slain, the mighty one held the elephant
and the tortoise still more firmly with his claws. And from fear of
slaying the Rishis and desire of saving them, held that bough in his
beaks, and rose on his wings. The great Rishis were struck with wonder at
the sight of that act of his which was beyond even the power of the gods,
and gave that mighty bird a name. And they said, 'As this ranger of the
skies rises on its wings bearing a heavy burden, let this foremost of
birds having snakes for his food be called Garuda (bearer of heavy
weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through
the skies. And as he soared with the elephant and the tortoise (in his
claws), he beheld various regions underneath. Desiring as he did to save
the Valakhilyas, he saw not a spot whereon to sit. At last he went to
that foremost of mountains called Gandhamadana. There he saw his father
Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that
ranger of the skies, of divine form, possessed of great splendour, and
energy and strength, and endued with the speed of the wind or the mind,
huge as a mountain peak, a ready smiter like the curse of a Brahmana,
inconceivable, indescribable, frightful to all creatures, possessed of
great prowess, terrible, of the splendour of Agni himself, and incapable
of being overcome by the deities, Danavas, and invincible Rakshasas,
capable of splitting mountain summits and sucking the ocean itself and
destroying the three worlds, fierce, and looking like Yama himself. The
illustrious Kasyapa, seeing him approach and knowing also his motive,
spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst
have to suffer pain. The Valakhilyas, supporting themselves by drinking
the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the
Valakhilyas of exceeding good fortune and whose sins had been destroyed
by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism,
the essay of Garuda is for the good of all creatures. The task is great
that he is striving to accomplish. It behoveth you to accord him your
permission.'
"And various omens began to appear among the gods foreboding fear.
Indra's favourite thunderbolt blazed up in a fright. Meteors with flames
and smoke, loosened from the welkin, shot down during the day. And the
weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts,
and other gods, began to spend their force against one another. Such a
thing had never happened even during the war between the gods and the
Asuras. And the winds blew accompanied with thunder, and meteors fell by
thousands. And the sky, though cloudless, roared tremendously. And even
he who was the god of gods shed showers of blood. And the flowery
garlands on the necks of the gods faded and their prowess suffered
diminution. And terrible masses of clouds dropped thick showers of blood.
And the dust raised by the winds darkened the splendour of the very
coronets of the gods. And He of a thousand sacrifices (Indra), with the
other gods, perplexed with fear at the sight of those dark forebodings
spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural
disturbances suddenly arisen? No foe do I behold who would oppress us in
war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand
sacrifices, it is from thy fault and carelessness, and owing also to the
ascetic penance of the high-souled great Rishis, the Valakhilyas, that
the son of Kasyapa and Vinata, a ranger of the skies endued with great
strength and possessing the capacity of assuming at will any form, is
approaching to take away the Soma. And that bird, foremost among all
endued with great strength, is able to rob you of the Soma. Everything is
possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those
that guarded the amrita, saying, 'A bird endued with great strength and
energy has set his heart on taking away the amrita. I warn you beforehand
so that he may not succeed in taking it away by force. Vrihaspati has
told me that his strength is immeasurable.' And the gods hearing of it
were amazed and took precautions. And they stood surrounding the amrita
and Indra also of great prowess, the wielder of the thunder, stood with
them. And the gods wore curious breastplates of gold, of great value, and
set with gems, and bright leathern armour of great toughness. And the
mighty deities wielded various sharp-edged weapons of terrible shapes,
countless in number, emitting, even all of them, sparks of fire with
smoke. And they were also armed with many a discus and iron mace
furnished with spikes, and trident, battle-axe, and various kinds of
sharp-pointed missiles and polished swords and maces of terrible form,
all befitting their respective bodies. And decked with celestial
ornaments and resplendent with those bright arms, the gods waited there,
their fears allayed. And the gods, of incomparable strength, energy, and
splendour, resolved to protect the amrita. Capable of splitting the towns
of the Asuras, all displayed themselves in forms resplendent as the fire.
And in consequence of the gods standing there, that (would be)
battle-field, owing to hundreds of thousands of maces furnished with iron
spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of
carelessness? How was Garuda born in consequence of the ascetic penances
of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds
for a son? Why, too, was he invincible of all creatures and unslayable of
all? Why also was that ranger of the skies capable of going into every
place at will and of mustering at will any measure of energy? If these
are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana.
O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a
sacrifice from desire of offspring, the Rishis, the gods, and the
Gandharvas, all gave him help. And Indra was appointed by Kasyapa to
bring the sacrificial fuel; and with him those ascetics the Valakhilyas,
and all the other deities. And the lord Indra, taking up according to his
own strength, a weight that was mountain-like, brought it without any
fatigue. And he saw on the way some Rishis, of bodies of the measure of
the thumb, all together carrying one single stalk of a Palasa (Butea
frondosa) leaf. And those Rishis were, from want of food, very lean and
almost merged in their own bodies. And they were so weak that they were
much afflicted when sunk in the water that collected in an indentation on
the road produced by the hoof of a cow. And Purandara, proud of his
strength, beheld them with surprise, and laughing at them in derision
soon left them behind insulting them, besides, by passing over their
heads. And those Rishis being thus insulted were filled with rage and
sorrow. And they made preparations for a great sacrifice at which Indra
was terrified. Hear, O Saunaka, of the wish for accomplishment of which
those vow-observing wise, and excellent ascetics poured clarified butter
of the sacrificial fire with loudly uttered mantras, 'There shall be
another Indra of all gods, capable of going everywhere at will, and of
mustering at will any measure of energy, and striking tear into the
(present) king of the gods. By the fruit of our ascetic penance, let one
arise, fleet as the mind, and fierce withal.' And the lord of the
celestials of a hundred sacrifices, having come to know of this, became
very much alarmed and sought the protection of the vow-observing Kasyapa.
And the Prajapati Kasyapa, hearing everything from Indra, went to the
Valakhilyas and asked them if their sacrifice had been successful. And
those truth-speaking Rishis replied to him, saying, 'Let it be as thou
sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as
follows, 'By the word of Brahman, this one (Indra) hath been made the
Lord of the three worlds. Ye ascetics, ye also are striving to create
another Indra! Ye excellent ones, it behoveth you not to falsify the word
of Brahman. Let not also this purpose, for (accomplishing) which ye are
striving, be rendered futile. Let there spring an Indra (Lord) of winged
creatures, endued with excess of strength! Be gracious unto Indra who is
a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa,
after offering reverence to that first of the Munis, viz., the Prajapati
Kasyapa, spake unto him:
"And the Prajapati, gratified with all that took place, then addressed
Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of
great energy and prowess, who shall be to thee even as the helpmates.
From them no injury shall result unto thee. Let thy sorrow cease; thou
shalt continue as the lord of all. Let not, however, the utterers of the
name of Brahma be ever again slighted by thee. Nor let the very wrathful
ones, whose words are even the thunderbolt, be ever again insulted by
thee. Indra, thus addressed, went to heaven, his fears dispelled. And
Vinata also, her purpose fulfilled, was exceedingly glad. And she gave
birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body,
became the fore-runner of the Sun. And Garuda was vested with the
lordship over the birds. O thou of Bhrigu's race, hearken now to the
mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for
battle in that way, Garuda, the king of birds, soon came upon those wise
ones. And the gods beholding him of excessive strength began to quake
with fear, and strike one another with all their weapons. And amongst
those that guarded the Soma was Brahmana (the celestial architect), of
measureless might, effulgent as the electric fire and of great energy.
And after a terrific encounter lasting only a moment, managed by the lord
of birds with his talons, beak, and wings, he lay as dead on the fields.
And the ranger of the skies making the worlds dark with the dust raised
by the hurricane of his wings, overwhelmed the celestials with it. And
the latter, overwhelmed with that dust, swooned away. And the immortals
who guarded the amrita, blinded by that dust, could no longer see Garuda.
Even thus did Garuda agitate the region of the heavens. And even thus he
mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind),
saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed,
thy task. Then the mighty Vayu soon drove away that dust. And when the
darkness had disappeared, the celestials attacked Garuda. And as he of
great might was attacked by the gods, he began to roar aloud, like the
great cloud that appeareth in the sky at the end of the Yuga, frightening
every creature. And that king of birds, of great energy, that slayer of
hostile heroes, then rose on his wings. All the wise ones (the
celestials) with Indra amongst them armed with double-edged broad swords,
iron maces furnished with sharp spikes, pointed lances, maces, bright
arrows, and many a discus of the form of the sun, saw him over head. And
the king of birds, attacked them on all sides with showers of various
weapons and fought exceedingly hard without wavering for a moment. And
the son of Vinata, of great prowess blazing in the sky, attacked the gods
on all sides with his wings and breast. And blood began to flow copiously
from the bodies of the gods mangled by the talons and the beak of Garuda.
Overcome by the lord of birds, the Sadhyas with the Gandharvas fled
eastwards, the Vasus with the Rudras towards the south, the Adityas
towards the west, and the twin Aswins towards the north. Gifted with
great energy, they retreated fighting, looking back every moment on their
enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage,
Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja,
and Pulina. And the son of Vinata mangled them with his wings, talons,
and beak, like Siva himself, that chastiser of enemies, and the holder of
Pinaka in rage at the end of the Yuga. And those Yakshas of great might
and courage, mangled all over by that ranger of the skies, looked like
masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita
was. And he saw that it was surrounded on all sides by fire. And the
terrible flames of that fire covered the entire sky. And moved by violent
winds, they seemed bent on burning the Sun himself. The illustrious
Garuda then assumed ninety times ninety mouths and quickly drinking the
waters of many rivers with those mouths and returning with great speed,
that chastiser of enemies, having wings for his vehicle extinguished that
fire with that water. And extinguishing that fire, he assumed a very
small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
"Santi said, 'And that bird, assuming a golden body bright as the rays of
the Sun, entered with great force (the region where the Soma was), like a
torrent entering the ocean. And he saw, placed near the Soma, a wheel of
steel keen-edged, and sharp as the razor, revolving incessantly. And that
fierce instrument, of the splendour of the blazing sun and of terrible
form, had been devised by the gods for cutting in pieces all robbers of
the Soma. Garuda, seeing a passage through it, stopped there for a
moment. Diminishing his body, in an instant he passed through the spokes
of that wheel. Within the line of the wheel, he beheld, stationed there
for guarding the Soma two great snakes of the effulgence of blazing fire,
with tongues bright as the lightning-flash, of great energy, with mouth
emitting fire, with blazing eyes, containing poison, very terrible,
always in anger, and of great activity. Their eyes were ceaselessly
inflamed with rage and were also winkless. He who may be seen by even one
of the two would instantly be reduced to ashes. The bird of fair feathers
suddenly covered their eyes with dust. And unseen by them he attacked
them from all sides. And the son of Vinata, that ranger of the skies,
attacking their bodies, mangled them into pieces. He then approached the
Soma without loss of time. Then the mighty son of Vinata, taking up the
Amrita from the place where it was kept, rose on his wings with great
speed, breaking into pieces the machine that had surrounded it. And the
bird soon came out, taking the Amrita but without drinking it himself.
And he then wended on his way without the least fatigue, darkening the
splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And
Narayana was gratified at that act of self-denial on the part of Garuda.
And that deity, knowing no deterioration, said unto the ranger of the
skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies
thereupon said, 'I shall stay above thee.' And he again spake unto
Narayana these words, 'I shall be immortal and free from disease without
(drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.'
Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee
a boon; therefore, let the possessor of the six attributes ask of me.'
Vishnu then asked the mighty Garuda to become his carrier. And he made
the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt
stay above me.' And the ranger of the skies, of great speed, saying unto
Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with
his fleetness.
"And while that foremost of all rangers of the skies, that first of
winged creatures, Garuda, was coursing through the air after wresting the
Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of
birds, struck with thunderbolt, spake laughingly unto Indra engaged in
the encounter, in sweet words, saying, 'I shall respect the Rishi
(Dadhichi) of whose bone the Vajra hath been made. I shall also respect
the Vajra, and thee also of a thousand sacrifices. I cast this feather of
mine whose end thou shalt not attain. Struck with thy thunder I have not
felt the slightest pain.' And having said this, the king of birds cast a
feather of his. And all creatures became exceedingly glad, beholding that
excellent feather of Garuda so cast off. And seeing that the feather was
very beautiful, they said, 'Let this bird be called Suparna (having fair
feathers). And Purandara of a thousand eyes, witnessing this wonderful
incident, thought that bird to be some great being and addressed him
thus.'
"And Indra said, 'O best of birds, I desire to know the limit of thy
great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus
spoken, Indra the chief of the gods, the wearer of the (celestial) crown,
ever bent upon the good of the worlds, replied, saying, 'It is as thou
sayest. Everything is possible in thee. Accept now my sincere and hearty
friendship. And if thou hast no concern with the Soma, return it to me.
Those to whom thou wouldst give it would always oppose us.' Garuda
answered, 'There is a certain reason for which the Soma is being carried
by me. I shall not give the Soma to any one for drink. But, O thou of a
thousand eyes, after I have placed it down, thou, O lord of the heavens,
canst then, taking it up, instantly bring it away.' Indra then said, 'O
oviparous one, I am highly gratified with these words now spoken by thee.
O best of all rangers of the skies; accept from me any boon that thou
desirest.'
"And Garuda in joy then spake unto all the snakes, 'Here have I brought
the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting
here, drink of it after ye have performed your ablutions and religious
rites. As said by you, let my mother become, from this day, free, for I
have accomplished your bidding.' The snakes having said unto Garuda, 'Be
it so,' then went to perform their ablutions. Meanwhile, Sakra taking up
the Amrita, wended back to heaven. The snakes after performing their
ablutions, their daily devotions, and other sacred rites, returned in
joy, desirous of drinking the Amrita. They saw that the bed of kusa grass
whereon the Amrita had been placed was empty, the Amrita itself having
been taken away by a counter-act of deception. And they began to lick
with their tongues the kusa grass, as the Amrita had been placed thereon.
And the tongues of the snakes by that act became divided in twain. And
the kusa grass, too, from the contact with Amrita, became sacred
thenceforth. Thus did the illustrious Garuda bring Amrita (from the
heavens) for the snakes, and thus were the tongues of snakes divided by
what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in
those woods accompanied by his mother. Of grand achievements, and deeply
reverenced by all rangers of the skies, he gratified his mother by
devouring the snakes.
"That man who would listen to this story, or read it out to an assembly
of good Brahmanas, must surely go to heaven, acquiring great merit from
the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi
Parva.
SECTION XXXV
"Saunaka said, 'O son of Suta, thou hast told us the reason why the
snakes were cursed by their mother, and why Vinata also was cursed by her
son. Thou hast also told us about the bestowal of boons, by their
husband, on Kadru and Vinata. Thou hast likewise told us the names of
Vinata's sons. But thou hast not yet recited to us the names of the
snakes. We are anxious to hear the names of the principal ones.'
"Sesha was born first, and then Vasuki. (Then were born) Airavata,
Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana,
Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka,
Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka,
Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna,
Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta,
Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka,
Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada,
Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha,
Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda,
Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara,
Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka,
Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal
serpents. From fear of being tedious I do not give names of the rest. O
thou whose wealth is asceticism, the sons of these snakes, with their
grandsons, are innumerable. Reflecting upon this, I shall not name them
to thee. O best ascetics, in this world the number of snakes baffles
calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with
great energy and incapable of being easily overcome. What did they do
after hearing of that curse?'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do
not desire to live amongst them. Let this be sanctioned by thee. Like
enemies they are always jealous of one another. I am, therefore, engaged
in ascetic devotions. I will not see them even. They never show any
kindness for Vinata and her son. Indeed, Vinata's son capable of ranging
through the skies, is another brother of ours. They always envy him. And
he, too, is much stronger owing to the bestowal of that boon by our
father, the high-souled Kasyapa. For these, I engaged in ascetic
penances, and I will cast off this body of mine, so that I may avoid
companionship with them, even in another state of life.'
"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the
behaviour of all thy brothers and their great danger owing to their
offence against their mother. But O Snake, a remedy (for this) hath been
provided by me even beforehand. It behoveth thee not to grieve for thy
brothers. O Sesha, ask of me the boon thou desirest. I have been highly
gratified with thee and I will grant thee today a boon. O best of snakes,
it is fortunate that thy heart hath been set on virtue. Let thy heart be
more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me;
viz., may my heart always delight in virtue and in blessed ascetic
penances, O Lord of all!'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord
of the Earth, lord of every created thing, lord of the universe, I will,
even as thou sayest hold the Earth steady. Therefore, O lord of all
creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will
herself give thee a crevice to pass through. And, O Sesha, by holding the
Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes,
entering a hole, passed to the other side of the Earth, and holding her,
supported with his head that goddess with her belt of seas passing all
round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma,
because alone, with thy huge body, thou supportest the Earth with
everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess,
lives underneath the Earth, alone supporting the world at the command of
Brahman. And the illustrious Grandsire, the best of the immortals, then
gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for
Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his
mother, reflected how to render it abortive. He held a consultation with
all his brothers, Airavata and others, intent upon doing what they deemed
best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known
to you. It behoveth us to strive to neutralise it. Remedies certainly
exist for all curses, but no remedy can avail those cursed by their
mother. Hearing that this curse hath been uttered in the presence of the
Immutable, the Infinite, and the True one, my heart trembleth. Surely,
our annihilation hath come. Otherwise why should not the Immutable Lord
prevent our mother while uttering the curse? Therefore, let us consult
today how we may secure the safety of the snakes. Let us not waste time.
All of you are wise and discerning. We will consult together and find out
the means of deliverance as (did) the gods of yore to regain lost Agni
who had concealed himself within a cave, so that Janamejaya's sacrifice
for the destruction of the snakes may not take place, and so that we may
not meet with destruction.'
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
"Sauti said, 'Hearing the respective speeches of all the snakes, and
hearing also the words of Vasuki, Elapatra began to address them, saying,
'That sacrifice is not one that can be prevented. Nor is king Janamejaya
of the Pandava race from whom this fear proceedeth, such that he can be
hindered. The person, O king, who is afflicted by fate hath recourse to
fate alone; nothing else can be his refuge. Ye best of snakes, this fear
of ours hath fate for its root. Fate alone must be our refuge in this.
Listen to what I say. When that curse was uttered, ye best of snakes, in
fear I lay crouching on the lap of our mother. Ye best of snakes, and O
lord (Vasuki) of great splendour, from that place I heard the words the
sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire,
thou god of gods who else than the cruel Kadru could thus, after getting
such dear children, curse them so, even in thy presence? And, O
Grandsire, by thee also hath been spoken, with reference to those words
of hers, 'Be it so.' We wish to know the reason why thou didst not
prevent her.' Brahman replied, 'The snakes have multiplied. They are
cruel, terrible in form and highly poisonous. From desire of the good of
my creatures, I did not prevent Kadru then. Those poisonous serpents and
others who are sinful, biting others for no faults, shall, indeed, be
destroyed, but not they who are harmless and virtuous. And hear also,
how, when the hour comes, the snakes may escape this dreadful calamity.
There shall be born in the race of the Yayavaras a great Rishi known by
the name of Jaratkaru, intelligent, with passions under complete control.
That Jaratkaru shall have a son of the name of Astika. He shall put a
stop to that sacrifice. And those snakes who shall be virtuous shall
escape therefrom. The gods said, 'O thou truth-knowing one, on whom will
Jaratkaru, that foremost Muni, gifted with great energy and asceticism,
beget that illustrious son?' Brahma answered, 'Gifted with great energy,
that best Brahmana shall beget a son possessed of great energy on a wife
of the same name as his. Vasuki, the king of the snakes, hath a sister of
the name of Jaratkaru; the son, of whom I speak, shall be born of her,
and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.'
And the lord Brahman, having said so unto the gods, went to heaven. O
Vasuki, I see before me that sister of thine known by the name of
Jaratkaru. For relieving us from fear, give her as alms unto him (i.e.,
the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a
bride. This means of release hath been heard of by me!'"
SECTION XXXIX
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra,
all the serpents, in great delight, exclaimed, 'Well said, well said!'
And from that time Vasuki set about carefully bringing up that maiden,
viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras,
assembling together, churned the abode of Varuna. And Vasuki, the
foremost of all gifted with strength, became the churning-cord. And
directly the work was over, the king of the snakes presented himself
before the Grandsire. And the gods, accompanied by Vasuki, addressed the
Grandsire, saying, 'O lord, Vasuki is suffering great affliction from
fear of (his mother's curse). It behoveth thee to root out the sorrow,
begotten of the curse of his mother, that hath pierced the heart of
Vasuki desirous of the weal of his race. The king of the snakes is ever
our friend and benefactor. O Lord of the gods, be gracious unto him and
assuage his mind's fever.'
SECTION XL
"Saunaka said, 'O son of Suta, I desire to know the reason why the
illustrious Rishi whom thou hast named Jaratkaru came to be so called on
earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This
Rishi's body had been huge, and he gradually reduced it by severe ascetic
penances. For the same reason, O Brahmanas, the sister of Vasuki was
called Jaratkaru.'
Saunaka then said, 'I have heard all that thou hast before recited. I
desire to know how Astika was born.'
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi
Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that
wise Muni of rigid vows, deeply engaged in ascetic devotions, did not
seek for a wife. That high-souled Rishi, engaged in studies and deeply
devoted to asceticism, his vital seed under full control, fearlessly
wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name
of Parikshit, born in the race of the Kauravas. And, like his
great-grandfather Pandu of old, he was of mighty arms, the first of all
bearers of bows in battle, and fond of hunting. And the monarch wandered
about, hunting deer, and wild boars, and wolves, and buffaloes and
various other kinds of wild animals. One day, having pierced a deer with
a sharp arrow and slung his bow on his back, he penetrated into the deep
forest, searching for the animal here and there, like the illustrious
Rudra himself of old pursuing in the heavens, bow in hand, the deer which
was Sacrifice, itself turned into that shape, after the piercing. No deer
that was pierced by Parikshit had ever escaped in the wood with life.
This deer, however wounded as before, fled with speed, as the (proximate)
cause of the king's attainment to heaven. And the deer that
Parikshit--that king of men--had pierced was lost to his gaze and drew
the monarch far away into the forest. And fatigued and thirsty, he came
across a Muni, in the forest, seated in a cow-pen and drinking to his
fill the froth oozing out of the mouths of calves sucking the milk of
their dams. And approaching him hastily, the monarch, hungry and
fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O
Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me
hath been lost. Hast thou seen it?' But that Muni observing then the vow
of silence, spoke not unto him a word. And the king in anger thereupon
placed upon his shoulder a dead snake, taking it up with the end of his
bow. The Muni suffered him to do it without protest. And he spoke not a
word, good or bad. And the king seeing him in that state, cast off his
anger and became sorry. And he returned to his capital but the Rishi
continued in the same state. The forgiving Muni, knowing that the monarch
who was a tiger amongst kings was true to the duties of his order, cursed
him not, though insulted. That tiger amongst monarchs, that foremost one
of Bharata's race, also did not know that the person whom he had so
insulted was a virtuous Rishi. It was for this that he had so insulted
him.
"That Rishi had a son by name Sringin, of tender years, gifted with great
energy, deep in ascetic penances, severe in his vows, very wrathful, and
difficult to be appeased. At times, he worshipped with great attention
and respect his preceptor seated with ease on his seat and ever engaged
in the good of creatures.
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and
possessed of energy, thy father bears on his shoulders a dead snake.
Henceforth speak not a word to sons of Rishis like ourselves who have
knowledge of the truth, are deep in ascetic penances, and have attained
success. Where is that manliness of thine, those high words of thine
begotten of pride, when thou must have to behold thy father bearing a
dead snake? O best of all the Munis, thy father too had done nothing to
deserve this treatment, and it is for this that I am particularly sorry
as if the punishment were mine.'"
SECTION XLI
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing
a dead snake, the powerful Sringin burned with wrath. And looking at
Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear
today a dead snake?' And Krisa replied, 'Even as king Parikshit was
roving, for purpose of hunting, O dear one, he placed the dead snake on
the shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my
father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a
dead snake on the shoulders of my lean and old parent, that insulter of
Brahmanas and tarnisher of the fame of the Kurus, shall be taken within
seven nights hence to the regions of Yama (Death) by the snake Takshaka,
the powerful king of serpents, stimulated thereto by the strength of my
words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin
went to his father, and saw the sage sitting in the cow-pen, bearing the
dead snake. And seeing his parent in that plight, he was again inflamed
with ire. And he shed tears of grief, and addressed his sire, saying,
'Father, having been informed of this thy disgrace at the hands of that
wicked wretch, king Parikshit, I have from anger even cursed him; and
that worst of Kurus hath richly deserved my potent curse. Seven days
hence, Takshaka, the lord of snakes, shall take the sinful king to the
horrible abode of Death.' And the father said to the enraged son, 'Child,
I am not pleased with thee. Ascetics should not act thus. We live in the
domains of that great king. We are protected by him righteously. In all
he does, the reigning king should by the like of us forgiven. If thou
destroy Dharma, verily Dharma will destroy thee. If the king do not
properly protect us, we fare very ill; we cannot perform our religious
rites according to our desire. But protected by righteous sovereigns, we
attain immense merit, and they are entitled to a share thereof.
Therefore, reigning royalty is by all means to be forgiven. And Parikshit
like unto his great-grandsire, protecteth us as a king should protect his
subjects. That penance-practising monarch was fatigued and oppressed with
hunger. Ignorant of my vow (of silence) he did this. A kingless country
always suffereth from evils. The king punisheth offenders, and fear of
punishments conducteth to peace; and people do their duties and perform
their rites undisturbed. The king establisheth religion--establisheth the
kingdom of heaven. The king protecteth sacrifices from disturbance, and
sacrifices to please the gods. The gods cause rain, and rain produceth
grains and herbs, which are always useful to man. Manu sayeth, a ruler of
the destinies of men is equal (in dignity) to ten Veda-studying priests.
Fatigued and oppressed with hunger, that penance-practising prince hath
done this through ignorance of my vow. Why then hast thou rashly done
this unrighteous action through childishness? O son, in no way doth the
king deserve a curse from us.'"
SECTION XLII
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether
this be an act of rashness, O father, or an improper act that I have
done, whether thou likest it or dislikest it, the words spoken by me
shall never be in vain. O father, I tell thee (a curse) can never be
otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and
truthful in speech. Thou hast never spoken falsehood before, so that thy
curse shall never be falsified. The son, even when he attaineth to age,
should yet be always counselled by the father, so that crowned with good
qualities he may acquire great renown. A child as thou art, how much more
dost thou stand in need of counsel? Thou art ever engaged in ascetic
penances. The wrath of even the illustrious ones possessing the six
attributes increaseth greatly. O thou foremost of ordinance-observing
persons, seeing that thou art my son and a minor too, and beholding also
thy rashness, I see that I must counsel thee. Live thou, O son, inclined
to peace and eating fruits and roots of the forest. Kill this thy anger
and destroy not the fruit of thy ascetic acts in this way. Wrath surely
decreaseth the virtue that ascetics acquire with great pains. And then
for those deprived of virtue, the blessed state existeth not.
Peacefulness ever giveth success to forgiving ascetics. Therefore,
becoming forgiving in thy temper and conquering thy passions, shouldst
thou always live. By forgiveness shalt thou obtain worlds that are beyond
the reach of Brahman himself. Having adopted peacefulness myself, and
with a desire also for doing good as much as lies in my power, I must do
something; even must I send to that king, telling him, 'O monarch, thou
hast been cursed by my son of tender years and undeveloped intellect, in
wrath, at seeing thy act of disrespect towards myself.'
"And the twice-born Gaurmukha was duly worshipped by the monarch. And
after resting for a while, he detailed fully to the king, in the presence
of his ministers, the words of Samika, of cruel import, exactly as he had
been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name,
of virtuous soul, his passions under control, peaceful, and given up to
hard ascetic devotions, living in thy dominions! By thee, O tiger among
men, was placed on the shoulders of that Rishi observing at present the
vow of silence, a dead snake, with the end of thy bow! He himself forgave
thee that act. But his son could not. And by the latter hast thou today
been cursed, O king of kings, without the knowledge of his father, to the
effect that within seven nights hence, shall (the snake) Takshaka cause
thy death. And Samika repeatedly asked his son to save thee, but there is
none to falsify his son's curse. And because he hath been unable to
pacify his son possessed by anger, therefore have I been sent to thee, O
king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices,
having heard these cruel words and recollecting his own sinful act,
became exceedingly sorry. And the king, learning that foremost of Rishis
in the forest had been observing the vow of silence, was doubly afflicted
with sorrow and seeing the kindness of the Rishi Samika, and considering
his own sinful act towards him, the king became very repentant. And the
king looking like a very god, did not grieve so much for hearing of his
death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one
(Samika) be gracious to me!' And when Gaurmukha had gone away, the king,
in great anxiety, without loss of time, consulted his ministers. And
having consulted them, the king, himself wise in counsels, caused a
mansion to be erected upon one solitary column. It was well-guarded day
and night. And for its protection were placed there physicians and
medicines, and Brahmanas skilled in mantras all around. And the monarch,
protected on all sides, discharged his kingly duties from that place
surrounded by his virtuous ministers. And no one could approach that best
of kings there. The air even could not go there, being prevented from
entering.
"And when the seventh day had arrived, that best of Brahmanas, the
learned Kasyapa was coming (towards the king's residence), desirous of
treating the king (after the snake-bite). He had heard all that had taken
place, viz., that Takshaka, that first of snakes, would send that best of
monarchs to the presence of Yama (Death). And he thought, I would cure
the monarch after he is bit by that first of snakes. By that I may have
wealth and may acquire virtue also.' But that prince of snakes, Takshaka,
in the form of an old Brahmana, saw Kasyapa approaching on his way, his
heart set upon curing the king. And the prince of snakes then spake unto
that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such
speed? What, besides, is the business upon which thou art intent?'
SECTION XLIII
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art
able to cure any creature bitten by me, then, O Kasyapa, revive thou this
tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try
thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of
snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'The tree was reduced to ashes by the poison of that
king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O
king of snakes, behold the power of my knowledge as applied to this lord
of the forest! O snake, under thy very nose I shall revive it.' And then
that best of Brahmanas, the illustrious and learned Kasyapa, revived, by
his vidya, that tree which had been reduced to a heap of ashes. And first
he created the sprout, then he furnished it with two leaves, and then he
made the stem, and then the branches, and then the full-grown tree with
leaves and all. And Takshaka, seeing the tree revived by the illustrious
Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst
destroy my poison or that of any one else like myself. O thou whose
wealth is asceticism, desirous of what wealth, goest thou thither? The
reward thou hopest to have from that best of monarchs, even I will give
thee, however difficult it may be to obtain it. Decked with fame as thou
art, thy success may be doubtful on that king affected by a Brahmana's
curse and whose span of life itself hath been shortened. In that case,
this blazing fame of thine that hath overspread the three worlds will
disappear like the Sun when deprived of his splendour (on the occasion of
the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that
taking thy gold. I may return.' Takshaka replied, 'O best of regenerate
ones, even I will give thee more than what thou expectest from that king.
Therefore do not go.'
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the
proper time speedily entered the city of Hastinapura. And on his way he
heard that the king was living very cautiously, protected by means of
poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must
be deceived by me with power of illusion. But what must be the means?'
Then Takshaka sent to the king some snakes in the guise of ascetics
taking with them fruits, kusa grass, and water (as presents). And
Takshaka, addressing them, said, 'Go ye all to the king, on the pretext
of pressing business, without any sign of impatience, as if to make the
monarch only accept the fruits and flowers and water (that ye shall carry
as presents unto him).'
SECTION XLIV
"Sauti said, 'Then the councillors beholding the king in the coils of
Takshaka, became pale with fear and wept in exceeding grief. And hearing
the roar of Takshaka, the ministers all fled. And as they were flying
away in great grief, they saw Takshaka, the king of snakes, that
wonderful serpent, coursing through the blue sky like a streak of the hue
of the lotus, and looking very much like the vermilion-coloured line on a
woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's
poison. And the king's councillors, on beholding it, fled away in all
directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors
with the royal priest--a holy Brahmana--performed all his last rites. All
the citizens, assembling together, made the minor son of the deceased
monarch their king. And the people called their new king, that slayer of
all enemies, that hero of the Kuru race, by the name of Janamejaya. And
that best of monarchs, Janamejaya, though a child, was wise in mind. And
with his councillors and priest, the eldest son Parikshita, that bull
amongst the Kurus, ruled the kingdom like his heroic great-grand-father
(Yudhishthira). And the ministers of the youthful monarch, beholding that
he could now keep his enemies in check, went to Suvarnavarman, the king
of Kasi, and asked him his daughter Vapushtama for a bride. And the king
of Kasi, after due inquiries, bestowed with ordained rites, his daughter
Vapushtama on that mighty hero of Kuru race. And the latter, receiving
his bride, became exceedingly glad. And he gave not his heart at any time
to any other woman. And gifted with great energy, he wandered in pursuit
of pleasure, with a cheerful heart, on expanses of water and amid woods
and flowery fields. And that first of monarchs passed his time in
pleasure as Pururavas of old did, on receiving the celestial damsel
Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted
to her lord and celebrated for her beauty having gained a desirable
husband, pleased him by the excess of her affection during the period he
spent in the pursuit of pleasure.'"
SECTION XLV
"Meanwhile the great ascetic Jaratkaru wandered over the whole earth
making the place where evening fell his home for the night. And gifted
with ascetic power, he roamed, practising various vows difficult to be
practised by the immature, and bathing also in various sacred waters. And
the Muni had air alone for his food and was free from desire of worldly
enjoyment. And he became daily emaciated and grew lean-fleshed. And one
day he saw the spirits of his ancestors, heads down, in a hole, by a cord
of virana roots having only one thread entire. And that even single
thread was being gradually eaten away by a large rat dwelling in that
hole. And the Pitris in that hole were without food, emaciated, pitiable,
and eagerly desirous of salvation. And Jaratkaru, approaching the
pitiable one, himself in humble guise, asked them, 'Who are ye hanging by
this cord of virana roots? The single weak root that is still left in
this cord of virana roots already eaten away by the rat, dwelling in this
hole, is itself being gradually eaten away by the same rat with his sharp
teeth. The little that remains of that single thread will soon be cut
away. It is clear ye shall then have to fall down into this pit with
faces downwards. Seeing you with faces downwards, and overtaken by this
great calamity, my pity hath been excited. What good can I do to you.
Tell me quickly whether this calamity can be averted by a fourth, a
third, or even by the sacrifice of a half of this my asceticism, O,
relieve yourselves even with the whole of my asceticism. I consent to all
this. Do ye as ye please.'
SECTION XLVI
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at
this spot in course of thy rambles. O Brahmana, why hast thou not taken a
wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart
that I would, with vital seed drawn up, carry this body to the other
world. My mind hath been possessed with the idea that I would not take a
wife. But ye grandsires, having seen you hanging like birds, I have
diverted my mind from the Brahmacharya mode of life. I will truly do what
you like. I will certainly marry, if ever I meet with a maiden of my own
name. I shall accept her who, bestowing herself of her own accord, will
be as aims unto me, and whom I shall not have to maintain. I shall marry
if I get such a one; otherwise, I shall not. This is the truth, ye
grandsires! And the offspring that will be begot upon her shall be your
salvation. And ye Pitris of mine, ye shall live for ever in blessedness
and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered
over the earth again. And, O Saunaka, being old, he obtained no wife. And
he grieved much that he was not successful. But directed (as before) by
his ancestors, he continued the search. And going into the forest, he
wept loudly in great grief. And having gone into the forest, the wise
one, moved by the desire of doing good to his ancestors, said, 'I will
ask for a bride,' distinctly repeating these words thrice. And he said,
'Whatever creatures are here, mobile and immobile, so whoever there be
that are invisible, O, hear my words! My ancestors, afflicted with grief,
have directed me that am engaged in the most severe penances, saying,
'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my
ancestors, I am roaming in poverty and sorrow, over the wide world for
wedding a maiden that I may obtain as alms. Let that creature, amongst
those I have addressed, who hath a daughter, bestow on me that am roaming
far and near. Such a bride as is of same name with me, to be bestowed on
me as alms, and whom, besides, I shall not maintain, O bestow on me!'
Then those snakes that had been set upon Jaratkaru track, ascertaining
his inclination, gave information to Vasuki. And the king of the snakes,
hearing their words, took with him that maiden decked with ornaments, and
went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king
of the snakes, having gone there, offered that maiden as alms unto that
high-souled Rishi. But the Rishi did not at once accept her. And the
Rishi, thinking her not to be of the same name with himself, and seeing
that the question of her maintenance also was unsettled, reflected for a
few moments, hesitating to accept her. And then, O son of Bhrigu, he
asked Vasuki the maiden's name, and also said unto him, 'I shall not
maintain her.'"
SECTION XLVII
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O
best of Brahmanas, this maiden is of the same name with thee. She is my
sister and hath ascetic merit. I will maintain thy wife; accept her. O
thou of ascetic wealth, I shall protect her with all my ability. And, O
foremost of the great Munis, she hath been reared by me for thee.' And
the Rishi replied, 'This is agreed between us that I shall not maintain
her; and she shall not do aught that I do not like. If she do, I leave
her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain
my sister,' Jaratkaru then went to the snake's house. Then that first of
mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran
ascetic, took her hand presented to him according to shastric rites. And
taking his bride with him, adored by the great Rishi, he entered the
delightful chamber set apart for him by the king of the snakes. And in
that chamber was a bed-stead covered with very valuable coverlets. And
Jaratkaru lived there with his wife. And the excellent Rishi made an
agreement with his wife, saying, 'Nothing must ever be done or said by
thee that is against my liking. And in case of thy doing any such thing,
I will leave thee and no longer continue to stay in thy house. Bear in
mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and
grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by
the desire of doing good to her relatives, that damsel, of unsullied
reputation, began to attend upon her lord with the wakefulness of a dog,
the timidity of a deer, and knowledge of signs possessed by the crow. And
one day, after the menstrual period, the sister of Vasuki, having
purified herself by a bath according to custom, approached her lord the
great Muni; And thereupon she conceived. And the embryo was like unto a
flame of fire, possessed of great energy, and resplendent as fire itself.
And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his
head on the lap of his wife, slept, looking like one fatigued. And as he
was sleeping, the sun entered his chambers in the Western mountain and
was about to set. And, O Brahmana, as the day was fading, she, the
excellent sister of Vasuki, became thoughtful, fearing the loss of her
husband's virtue. And she thought, 'What should I now do? Shall I wake my
husband or not? He is exacting and punctilious in his religious duties.
How can I act as not to offend him? The alternatives are his anger and
the loss of virtue of a virtuous man. The loss of virtue, I ween, is the
greater of the two evils. Again, if I wake him, he will be angry. But if
twilight passeth away without his prayers being said, he shall certainly
sustain loss of virtue.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and
desirous of forsaking his spouse, thus addressed, spake unto his wife,
saying, O thou fair one, never have I spoken a falsehood. Therefore, go I
shall. This was also settled between ourselves. O amiable one, I have
passed the time happily with thee. And, O fair one, tell thy brother,
when I am gone, that I have left thee. And upon my going away, it
behoveth thee not to grieve for me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife
Jaratkaru these words that were proper and suitable to the occasion. And
he said, 'O fortunate one, the being thou hast conceived, even like unto
Agni himself is a Rishi of soul highly virtuous, and a master of the
Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away,
his heart firmly fixed on practising again the severest penances.'"
SECTION XLVIII
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her,
Jaratkaru went to her brother. And she told him everything that had
happened. And the prince of snakes, hearing the calamitous news, spake
unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal,
the reason thereof. If, from that union, for the welfare of the snakes, a
son be born, then he, possessed of energy, will save us all from the
snake-sacrifice. The Grandsire had said so, of old, in the midst of the
gods. O fortunate one, hast thou conceived from thy union with that best
of Rishis? My heart's desire is that my bestowal of thee on that wise one
may not be fruitless. Truly, it is not proper for me to ask thee about
this. But from the gravity of the interests I ask thee this. Knowing also
the obstinacy of thy lord, ever engaged in severe penances, I shall not
follow him, for he may curse me. Tell me in detail all that thy lord, O
amiable one, hath done, and extract that terribly afflicting dart that
lies implanted for a long time past in my heart.'
And in due time, the sister of the snakes, O Brahmana, gave birth to a
son of the splendour of a celestial child, who became the reliever of the
fears of his ancestors and maternal relatives. The child grew up there in
the house of the king of the snakes. He studied the Vedas and their
branches with the ascetic Chyavana, the son of Bhrigu. And though but a
boy, his vows were rigid. And he was gifted with great intelligence, and
with the several attributes of virtue, knowledge, freedom from the
world's indulgences, and saintliness. And the name by which he was known
to the world was Astika. And he was known by the name of Astika (whoever
is) because his father had gone to the woods, saying. 'There is', when he
was in the womb. Though but a boy, he had great gravity and intelligence.
And he was reared with great care in the palace of the snakes. And he was
like the illustrious lord of the celestials, Mahadeva of the golden form,
the wielder of the trident. And he grew up day by day, the delight of all
the snakes.'"
SECTION XLIX
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and
all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that
famous king, in time, meet with his death? Hearing from you the incidents
of my father's life in detail, I shall ordain something, if it be for the
benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an
account of thy illustrious father's life, and how also that king of kings
left this world. Thy father was virtuous and high-souled, and always
protected his people. O, hear, how that high-souled one conducted himself
on earth. Like unto an impersonation of virtue and justice, the monarch,
cognisant of virtue, virtuously protected the four orders, each engaged
in the discharge of their specified duties. Of incomparable prowess, and
blessed with fortune, he protected the goddess Earth. There was none who
hated him and he himself hated none. Like unto Prajapati (Brahma) he was
equally disposed towards all creatures. O monarch, Brahmanas and
Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the
practice of their respective duties, were impartially protected by that
king. Widows and orphans, the maimed and the poor, he maintained. Of
handsome features, he was unto all creatures like a second Soma.
Cherishing his subjects and keeping them contented, blessed with good
fortune, truth-telling, of immense prowess, he was the disciple of
Saradwat in the science of arms. And, O Janamejaya, thy father was dear
unto Govinda. Of great fame, he was loved by all men. And he was born in
the womb of Uttara when the Kuru race was almost extinct. And, therefore,
the mighty son of Abhimanyu came to be called Parikshit (born in an
extinct line). Well-versed in the interpretation of treatises on the
duties of kings, he was gifted with every virtue. With passions under
complete control, intelligent, possessing a retentive memory, the
practiser of all virtues, the conqueror of his six passions of powerful
mind, surpassing all, and fully acquainted with the science of morality
and political science, the father had ruled over these subjects for sixty
years. And he then died, mourned by all his subjects. And, after him, O
first of men, thou hast acquired this hereditary kingdom of the Kurus for
the last thousand years. Thou wast installed while a child, and art thus
protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath
not sought the good of his subjects or been loved by them. Behold
especially the conduct of my grandsires ever engaged in great
achievements. How did my father, blessed with many virtues, meet with his
death? Describe everything to me as it happened. I am desirous of hearing
it from you!'
'And the councillors said, 'O king, that father of thine, that protector
of the whole earth, that foremost of all persons obedient to the
scriptures, became addicted to the sports of the field, even as Pandu of
mighty arms, that foremost of all bearers of the bow in battle. He made
over to us all the affairs of state from the most trivial to the most
important. One day, going into the forest, he pierced a deer with an
arrow. And having pierced it he followed it quickly on foot into the deep
woods, armed with sword and quiver. He could not, however, come upon the
lost deer. Sixty years of age and decrepit, he was soon fatigued and
became hungry. He then saw in the deep woods a high-souled Rishi. The
Rishi was then observing the vow of silence. The king asked him about the
deer, but, though asked, he made no reply. At last the king, already
tired with exertion and hunger, suddenly became angry with that Rishi
sitting motionless like a piece of wood in observance of his vow of
silence. Indeed, the king knew not that he was a Muni observing the vow
of silence. Swayed by anger, thy father insulted him. O excellent one of
the Bharata race, the king, thy father taking up from the ground with the
end of his bow a dead snake placed it on the shoulders of that Muni of
pure soul. But the Muni spake not a word good or bad and was without
anger. He continued in the same posture, bearing the dead snake.'"
SECTION L
'Sauti continued, 'The ministers said, 'That king of kings then, spent
with hunger and exertion, and having placed the snake upon the shoulders
of that Muni, came back to his capital. The Muni had a son, born of a
cow, of the name of Sringin. He was widely known, possessed of great
prowess and energy, and very wrathful. Going (every day) to his preceptor
he was in the habit of worshipping him. Commanded by him, Sringin was
returning home, when he heard from a friend of his about the insult of
his father by thy parent. And, O tiger among kings, he heard that his
father, without having committed any fault, was bearing, motionless like
a statue, upon his shoulders a dead snake placed thereon. O king, the
Rishi insulted by thy father was severe in ascetic penances, the foremost
of Munis, the controller of passions, pure, and ever engaged in wonderful
acts. His soul was enlightened with ascetic penances, and his organs and
their functions were under complete control. His practices and his speech
were both very nice. He was contented and without avarice. He was without
meanness of any kind and without envy. He was old and used to observe the
vow of silence. And he was the refuge whom all creatures might seek in
distress.
"Such was the Rishi insulted by thy father. The son, however, of that
Rishi, in wrath, cursed thy father. Though young in years, the powerful
one was old in ascetic splendour. Speedily touching water, he spake,
burning as it were with spiritual energy and rage, these words in
allusion to thy father, 'Behold the power of my asceticism! Directed by
my words, the snake Takshaka of powerful energy and virulent poison,
shall, within seven nights hence, burn, with his poison the wretch that
hath placed the dead snake upon my un-offending father.' And having said
this, he went to where his father was. And seeing his father he told him
of his curse. The tiger among Rishis thereupon sent to thy father a
disciple of his, named Gaurmukha, of amiable manners and possessed of
every virtue. And having rested a while (after arrival at court) he told
the king everything, saying in the words of his master, 'Thou hast been
cursed, O king, by my son. Takshaka shall burn thee with his poison!
Therefore, O king, be careful.' O Janamejaya, hearing those terrible
words, thy father took every precaution against the powerful snake
Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa,
desired to come to the monarch. But the snake Takshaka saw Kasyapa. And
the prince of snakes spake unto Kasyapa without loss of time, saying,
'Where dost thou go so quickly, and what is the business on which thou
goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king
Parikshit, that best of the Kurus, is. He shall today be burnt by the
poison of the snake Takshaka. I go there quickly in order to cure him, in
fact, in order that, protected by me, the snake may not bite him to
death.' Takshaka answered, saying, 'Why dost thou seek to revive the king
to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful
power of my poison. Thou art incapable of reviving that monarch when bit
by me.' So saying, Takshaka, then and there, bit a lord of the forest (a
banian tree). And the banian, as soon as it was bit by the snake, was
converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon
tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
addressed, spake again unto Takshaka, saying, 'I go there from desire of
wealth.' And Takshaka, thus addressed, then spake unto the high-souled
Kasyapa in these soft words, 'O sinless one, take from me more wealth
than what thou expectest from that monarch, and go back!' And Kasyapa,
that foremost of men, thus addressed by the snake, and receiving from him
as much wealth as he desired, wended his way back.
"The ministers said, 'Hear, O monarch of him who told us before of the
meeting between that foremost Brahmana and that prince of snakes in the
woods. A certain person, O monarch, had climbed up that tree containing
some dry branches with the object of breaking them for sacrificial fuel.
He was not perceived either by the snake or by the Brahmana. And, O king,
that man was reduced to ashes along with the tree itself. And, O king of
kings, he was revived with the tree by the power of the Brahmana. That
man, a Brahmana's menial, having come to us, represented fully everything
as it happened between Takshaka and the Brahmana. Thus have we told thee,
O king, all that we have seen and heard. And having heard it, O tiger
among kings, ordain that which should follow.'
SECTION LI
'Sauti said, 'King Janamejaya having said so, his ministers expressed
their approbation. And the monarch then expressed his determination to
perform a snake-sacrifice. And that lord of the Earth--that tiger of the
Bharata race--the son of Parikshit, then called his priest and Ritwiks.
And accomplished in speech, he spake unto them these words relating to
the accomplishment of his great task. 'I must avenge myself on the wretch
Takshaka who killed my father. Tell me what I must do. Do you know any
act by which I may cast into the blazing fire the snake Takshaka with his
relatives? I desire to burn that wretch even as he burnt, of yore, by the
fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee
devised by the gods themselves. It is known as the snake-sacrifice, and
is read of in the Puranas. O king, thou alone canst accomplish it, and no
one else. Men versed in the Puranas have told us, there is such a
sacrifice.'
SECTION LII
SECTION LIII
(Astika Parva continued)
"Sauti replied, 'I will recite the names of those wise ones who became
the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became
the Hotri in that sacrifice. He was of great reputation, and was born in
the race of Chyavana and was the foremost of those acquainted with the
Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter
of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and
Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka,
Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya,
Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever
engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya,
Samasaurava, and many other Brahmanas who had got through the Vedas
became the Sadasyas at that sacrifice of the son of Parikshit.
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told
him the following words according to the directions of Vasuki, the king
of the snakes. 'O son, the time is come for the accomplishment of that
object for which I was bestowed on thy father by my brother. Therefore,
do thou that which should be done.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by
the general distress, and even desirous of the welfare of her relatives,
said unto him, 'O son, it is said that the mother of all the snakes is
Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes
she said, 'As ye have refused to falsely represent Uchchaihsravas, the
prince of horses, for bringing about Vinata's bondage according to the
wager, therefore, shall he whose charioteer is Vayu burn you all in
Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to
the region of the unredeemed spirits.' The Grandsire of all the worlds
spake unto her while uttering this curse, 'Be it so,' and thus approved
of her speech. Vasuki, having heard that curse and then the words of the
Grandsire, sought the protection of the gods, O child, on the occasion
when the amrita was being churned for. And the gods, their object
fulfilled, for they had obtained the excellent amrita, with Vasuki ahead,
approached the Grandsire. And all the gods, with king Vasuki, sought to
incline Him who was born of the lotus to be propitious, so that the curse
might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on
account of his relatives. How may his mother's curse prove abortive?'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of
godlike looks, on thy high-souled father some time before the
commencement of the sacrifice. And from that marriage thou art born of
me. That time has come. It behoveth thee to protect us from this danger.
It behoveth thee to protect my brother and myself from the fire, so that
the object, viz., our relief, for which I was bestowed on thy wise
father, may not be unfulfilled. What dost thou think, O son?'
"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I
will.' And he then addressed the afflicted Vasuki, and as if infusing
life into him, said, 'O Vasuki, thou best of snakes, thou great being,
truly do I say, I shall relieve thee from that curse. Be easy, O snake!
There is no fear any longer. I shall strive earnestly so that good may
come! Nobody hath ever said that my speech, even in jest, hath proved
false. Hence on serious occasions like this, I need not say anything
more, O uncle, going thither today I shall gratify, with words mixed with
blessings, the monarch Janamejaya installed at the sacrifice, so that, O
excellent one, the sacrifice may stop. O highminded one, O king of the
snakes, believe all that I say. Believe me, my resolve can never be
unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I
cannot discern the points of the earth, as I am afflicted with a mother's
curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve
any longer. I shall dispel this fear of thine from the blazing fire. This
terrible punishment, capable of burning like the fire at the end of the
Yuga, I shall extinguish. Nurse not thy fear any longer.'
SECTION LV
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old
in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of
Parikshit, is not inferior to any of those. Let those dear unto us be
blessed! Sakra performed a hundred sacrifices. But this sacrifice of
thine, O foremost one of Bharata's race, O son of Parikshit, is fully
equal to ten thousand sacrifices of Sakra. Let those dear unto us be
blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva,
is the sacrifice of thine, O foremost one of Bharata's race, O son of
Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya,
of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O
foremost one of Bharata's race, O son of Satyavati, in which he himself
was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son
of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's
race, O son of Parikshit. Let those dear unto us be blessed! Like the
sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida
race, heard of (even) in the heavens, is this sacrifice of thine. O
foremost one of Bharata's race, O son of Parikshit, let those dear unto
us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of
Satyavati, in which he himself was the chief priest, is this sacrifice of
thine, O foremost one of Bharata's race, O son of Parikshit Let those
dear unto us be blessed! These (Ritwiks and Sadasyas) that are here
engaged in making thy sacrifice, like unto that of the slayer of Vritra,
are of splendour equal to that of the sun. There now remains nothing for
them to know, and gifts made to them become inexhaustible (in merit). It
is my conviction that there is no Ritwik in all the worlds who is equal
to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for
their duties, travel over the earth. The high-souled bearer of libation
(viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his
vital seed and having his path, marked by black smoke, blazing up with
flames inclined to the right, beareth these thy libations of clarified
butter to the gods. In this world of men there is no other monarch equal
to thee in the protection of subjects. I am ever well-pleased with thy
abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice.
Like Sakra himself, thunderbolt in hand, thou art, in this world, the
protector of all creatures. In this earth there is no man so great as
thou and no monarch who is thy equal in sacrifice. Thou art like
Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and
Mandhatri. In splendour equal to the sun, and of excellent vows, thou art
O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like
Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy
splendour also shines like that of Narayana. Like Yama art thou
conversant with the dispensation of justice. Thou art like Krishna
adorned with every virtue. Thou art the home of the good fortune that
belongs to the Vasus. Thou art also the refuge of the sacrifices. In
strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni)
thou art conversant with the scriptures and arms. In energy thou art
equal to Aurva and Trita. Thou inspirest terror by thy looks like
Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz.,
the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king
Janamejaya beholding the signs and indications manifested all around,
addressed them as follows.'"
SECTION LVI
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise
old man. He is not a boy but one wise and old. I think, I desire to
bestow on him a boon. Therefore, ye Brahmanas, give me the necessary
permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of
kings. The learned ones do more so. This boy deserves every desire of his
being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon,
said 'Ask thou a boon.' The Hotri, however, being rather displeased,
said, 'Takshaka hath not come as yet into this sacrifice.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire
also saith, O monarch, (it seems that) Takshaka is now staying in the
abode of Indra, afflicted with fear.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the
Hotri poured libations, naming that snake then staying there. And even as
the libations were poured, Takshaka, with Purandara himself, anxious and
afflicted, became visible in a moment in the skies. Then Purandara,
seeing that sacrifice, became much alarmed, and quickly casting Takshaka
off, went back to his own abode. After Indra had gone away, Takshaka, the
prince of snakes, insensible with fear, was by virtue of the mantras,
brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
performed duly. It behoveth thee, O Lord, to grant a boon now to this
first of Brahmanas.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy
control! His terrible cries, and loud roar is being heard. Assuredly, the
snake hath been forsaken by the wielder of thunder. His body being
disabled by your mantras, he is falling from heaven. Even now, rolling in
the skies, and deprived of consciousness, the prince of snakes cometh,
breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall
into the sacrificial fire, during those few moments Astika spoke as
follows, 'O Janamejaya, if thou wouldst grant me a boon, let this
sacrifice of thine come to an end and let no more snakes fall into the
fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became
exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold,
silver, kine, whatever other possessions thou desirest I shall give unto
thee. But let not my sacrifice come to an end.'
SECTION LVII
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those
snakes that fell into the fire of this snake-sacrifice!'
"O Brahmana, thus I have recited the names of the principal snakes known
widely for their achievements--I have not been able to name all, the
number being countless. The sons of these snakes, the sons of those sons,
that were burnt having fallen into the fire, I am unable to mention. They
are so many! Some of three heads, some of seven, others of ten, of poison
like unto the fire at the end of the yuga and terrible in form,--they
were burnt by thousands!
SECTION LVIII
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas
were not potent; since Takshaka did not fall into the fire?'
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it
be done as Astika hath said. Let the sacrifice be ended, let the snakes
be safe, let this Astika also be gratified, O Suta, thy words also be
true.' When the boon was granted to Astika, plaudits expressive of joy
rang through the air. Thus the sacrifice of the son of Parikshit--that
king of the Pandava race--came to an end. The king Janamejaya of the
Bharata race was himself pleased, and on the Ritwiks with the Sadasyas,
and on all who had come there, the king, bestowed money by hundreds and
thousands. And unto Suta Lohitaksha--conversant with the rules of
building and foundations--who had at the commencement said that a
Brahmana would be the cause of the interruption of the snake-sacrifice,
the king gave much wealth. The king, of uncommon kindness, also gave him
various things, with food and wearing apparel, according to his desire,
and became very much pleased. Then he concluded his sacrifice according
to the prescribed rites, and after treating him with every respect, the
king in joy sent home the wise Astika exceedingly gratified, for he had
attained his object. And the king said unto him, 'Thou must come again to
become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and
then returned home in great joy, having achieved his great end after
gratifying the monarch. And returning in joy to his uncle and mother and
touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come
thither became very much delighted, and their fears were allayed. They
were much pleased with Astika and asked him to solicit a boon, saying, 'O
learned one, what good shall we do unto thee? We have been very much
gratified, having been all saved by thee. What shall we accomplish for
thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the
morning or in the evening, cheerfully and with attention, read the sacred
account of this my act, have no fear from any of you.' And the snakes in
joy thereupon said, 'O nephew, in the nature of thy boon, let it be
exactly as thou sayest. That which thou askest we all shall cheerfully
do, O nephew! And those also that call to mind Astika, Artiman and
Sunitha, in the day or in the night, shall have no fear of snakes. He
again shall have no fear of snakes who will say, 'I call to mind the
famous Astika born of Jaratkaru, that Astika who saved the snakes from
the snake-sacrifice. Therefore, ye snakes of great good fortune, it
behoveth you not to bite me. But go ye away, blessed be ye, or go away
thou snake of virulent poison, and remember the words of Astika after the
snake sacrifice of Janamejaya. That snake who does not cease from biting
after hearing such mention of Astika, shall have his hood divided a
hundredfold like the fruit of Sinsa tree.'
"And that best of Brahmanas, having saved the snakes from the
snake-sacrifice, ascended to heaven when his time came, leaving sons and
grandsons behind him.
SECTION LIX
(Adivansavatarana Parva)
"Saunaka said, 'O son, thou hast narrated to me this extensive and great
history commencing from the progeny of Bhrigu. O son of Suta, I have been
much gratified with thee. I ask thee again, to recite to me, O son of a
Suta, the history composed by Vyasa. The varied and wonderful narrations
that were recited amongst those illustrious Sadasyas assembled at the
sacrifice, in the intervals of their duties of that long-extending
ceremony, and the objects also of those narrations, I desire to hear from
thee, O son of a Suta! Recite therefore, all those to me fully.'
"Saunaka said, 'That sacred history called the Mahabharata, spreading the
fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya,
caused to be duly recited after the completion of the sacrifice. I desire
to hear duly. That history hath been born of the ocean-like mind of the
great Rishi of soul purified by yoga. Thou foremost of good men, recite
it unto me, for, O son of a Suta, my thirst hath not been appeased by all
thou hast said.'
'Sauti said, 'I shall recite to thee from the beginning of that great and
excellent history called the Mahabharata composed by Vyasa. O Brahmana,
listen to it in full, as I recite it. I myself feel a great pleasure in
reciting it.'"
SECTION LX
"And the high-souled Rishi, with his disciples all conversant with the
Vedas and their branches, entered the sacrificial pavilion of the royal
sage, Janamejaya. And he saw that the king Janamejaya was seated in the
sacrificial region like the god Indra, surrounded by numerous Sadasyas,
by kings of various countries whose coronal locks had undergone the
sacred bath, and by competent Ritwiks like unto Brahman himself. And that
foremost one of Bharata's race, the royal sage Janamejaya, beholding the
Rishi come, advanced quickly with his followers and relatives in great
joy. And the king with the approval of his Sadasyas, gave the Rishi a
golden seat as Indra did to Vrihaspati. And when the Rishi, capable of
granting boons and adored by the celestial Rishis themselves, had been
seated, the king of kings worshipped him according to the rites of the
scriptures. And the king then offered him--his grandfather Krishna--who
fully deserved them, water to wash his feet and mouth, and the Arghya,
and kine. And accepting those offerings from the Pandava Janamejaya and
ordering the kine also not to be slain, Vyasa became much gratified. And
the king, after those adorations bowed to his great-grandfather, and
sitting in joy asked him about his welfare. And the illustrious Rishi
also, casting his eyes upon him and asking him about his welfare,
worshipped the Sadasyas, having been before worshipped by them all. And
after all this, Janamejaya with all his Sadasyas, questioned that first
of Brahmanas, with joined palms as follows:
'O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and
the Pandavas. I am desirous of hearing thee recite their history. What
was the cause of the disunion amongst them that was fruitful of such
extraordinary deeds? Why also did that great battle, which caused the
death of countless creatures occur between all my grandfathers--their
clear sense over-clouded by fate? O excellent Brahmana, tell me all this
in full as everything had happened.'
"Then that blessed Brahmana, at the command of his preceptor recited the
whole of that history unto the king, the Sadasyas, and all the chieftains
there assembled. And he told them all about the hostility and the utter
extinction of the Kurus and the Pandavas.'"
SECTION LXI
"Hear, O monarch, why that disunion occurred between the Kurus and the
Pandavas, and why also that exile into the woods immediately proceeding
from the game at dice prompted by the desire (of the Kurus) for rule. I
shall relate all to thee who askest it thou best of the Bharata race!
"On the death of their father those heroes (the Pandavas) came to their
own home. And within a short time they became well-versed in archery. And
the Kurus beholding the Pandavas gifted with physical strength, energy,
and power of mind, popular also with the citizens, and blessed with good
fortune, became very jealous. Then the crookedminded Duryodhana, and
Karna, with (the former's uncle) the son of Suvala began to persecute
them and devise means for their exile. Then the wicked Duryodhana, guided
by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas
in various ways for the acquirement of undisputed sovereignty. The wicked
son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of
the wolf digested the poison with the food. Then the wretch again tied
the sleeping Bhima on the margin of the Ganges and, casting him into the
water, went away. But when Bhimasena of strong arms, the son of Kunti
woke, he tore the strings with which he had been tied and came up, his
pains all gone. And while asleep and in the water black snakes of
virulent poison bit him in every part of his body. But that slayer of
foes did not still perish. And in all those persecutions of the Pandavas
by their cousins, the Kurus, the high-minded Vidura attentively engaged
himself neutralising those evil designs and rescuing the persecuted ones.
And as Sakra from the heavens keeps in happiness the world of men, so did
Vidura always keep the Pandavas from evil.
"When Duryodhana, with various means, both secret and open, found himself
incapable of destroying the Pandavas who were protected by the fates and
kept alive for grave future purposes (such as the extermination of the
Kuru race), then called together his counsellors consisting of Vrisha
(Karna), Duhsasana and others, and with the knowledge of Dhritarashtra
caused a house of lac to be constructed. And king Dhritarashtra, from
affection for his children, and prompted by the desire of sovereignty,
sent the Pandavas tactfully into Varanavata. And the Pandavas then went
away with their mother from Hastinapura. And when they were leaving the
city, Vidura gave them some idea of impending danger and how they could
come out of it.
'The sons of Kunti reached the town of Varanavata and lived there with
their mother. And, agreeably to the command of Dhritarashtra, those
illustrious slayers of all enemies lived in the palace of lac, while in
that town. And they lived in that place for one year, protecting
themselves from Purochana very wakefully. And causing a subterranean
passage to be constructed, acting according to the directions of Vidura,
they set fire to that house of lac and burnt Purochana (their enemy and
the spy of Duryodhana) to death. Those slayers of all enemies, anxious
with fear, then fled with their mother. In the woods beside a fountain
they saw a Rakshasa. But, alarmed at the risk they ran of exposure by
such an act the Pandavas fled in the darkness, out of fear from the sons
of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of
the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was
born. Then the Pandavas, of rigid vows, and conversant with the Vedas
wended to a town of the name of Ekachakra and dwelt there in the guise of
Brahmacharins. And those bulls among men dwelt in that town in the house
of a Brahmana for some time, with temperance and abstinence. And it was
here that Bhima of mighty arms came upon a hungry and mighty and
man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu,
that tiger among men, slew him speedily with the strength of his arms and
made the citizens safe and free from fear. Then they heard of Krishna
(the princess of Panchala) having become disposed to select a husband
from among the assembled princes. And, hearing of it, they went to
Panchala, and there they obtained the maiden. And having obtained
Draupadi (as their common wife) they then dwelt there for a year. And
after they became known, those chastisers of all enemies went back to
Hastinapura. And they were then told by king Dhritarashtra and the son of
Santanu (Bhishma) as follows: 'In order, O dear ones, dissensions may not
take place between you and your cousins, we have settled that
Khandavaprastha should be your abode. Therefore, go ye, casting off all
jealousy, to Khandavaprastha which contains many towns served by many
broad roads, for dwelling there.' And accordingly the Pandavas went, with
all their friends and followers, to Khandavaprastha taking with them many
jewels and precious stones. And the sons of Pritha dwelt there for many
years. And they brought, by force of arms, many a prince under their
subjection. And thus, setting their hearts on virtue and firmly adhering
to truth, unruffled by affluence, calm in deportment, and putting down
numerous evils, the Pandavas gradually rose to power. And Bhima of great
reputation subjugated the East, the heroic Arjuna, the North, Nakula, the
West; Sahadeva that slayer of all hostile heroes, the South. And this
having been done, their domination was spread over the whole world. And
with the five Pandavas, each like unto the Sun, the Earth looked as if
she had six Suns.
"Then, for some reason, Yudhishthira the just, gifted with great energy
and prowess, sent his brother Arjuna who was capable of drawing the bow
with the left hand, dearer unto him than life itself, into the woods. And
Arjuna, that tiger among men, of firm soul, and gifted with every virtue,
lived in the woods for eleven years and months. And during this period,
on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu
(Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched
younger sister of Vasudeva, Subhadra by name. And she became united, in
gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra,
or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the
son of Kunti, with Vasudeva, gratified Agni; the carrier of the
sacrificial butter, in the forest of Khandava (by burning the medicinal
plants in that woods to cure Agni of his indigestion). And to Arjuna,
assisted as he was by Kesava, the task did not at all appear heavy even
as nothing is heavy to Vishnu with immense design and resources in the
matter of destroying his enemies. And Agni gave unto the son of Pritha
the excellent bow Gandiva and a quiver that was inexhaustible, and a
war-chariot bearing the figure of Garuda on its standard. And it was on
this occasion that Arjuna relieved the great Asura (Maya) from fear (of
being consumed in the fire). And Maya, in gratitude, built (for the
Pandavas) a celestial palace decked with every sort of jewels and
precious stones. And the wicked Duryodhana, beholding that building, was
tempted with the desire of possessing it. And deceiving Yudhishthira by
means of the dice played through the hands of the son of Suvala,
Duryodhana sent the Pandavas into the woods for twelve years and one
additional year to be passed in concealment, thus making the period full
thirteen.
"And the fourteenth year, O monarch, when the Pandavas returned and
claimed their property, they did not obtain it. And thereupon war was
declared, and the Pandavas, after exterminating the whole race of
Kshatriyas and slaying king Duryodhana, obtained back their devastated
kingdom.
"This is the history of the Pandavas who never acted under the influence
of evil passions; and this the account, O first of victorious monarchs of
the disunion that ended in the loss of their kingdom by the Kurus and the
victory of the Pandavas.'"
SECTION LXII
"Janamejaya said, 'O excellent Brahmana, thou hast, indeed, told me, in
brief, the history, called Mahabharata, of the great acts of the Kurus.
But, O thou of ascetic wealth, recite now that wonderful narration fully.
I feel a great curiosity to hear it. It behoveth thee to recite it,
therefore, in full. I am not satisfied with hearing in a nutshell the
great history. That could never have been a trifling cause for which the
virtuous ones could slay those whom they should not have slain, and for
which they are yet applauded by men. Why also did those tigers among men,
innocent and capable of avenging themselves upon their enemies, calmly
suffer the persecution of the wicked Kurus? Why also, O best of
Brahmanas, did Bhima of mighty arms and of the strength of ten thousand
elephants, control his anger, though wronged? Why also did the chaste
Krishna, the daughter of Drupada, wronged by those wretches and able to
burn them, not burn the sons of Dhritarashtra with her wrathful eyes? Why
also did the two other sons of Pritha (Bhima and Arjuna) and the two sons
of Madri (Nakula and Sahadeva), themselves injured by the wretched Kurus,
follow Yudhishthira who was greatly addicted to the evil habit of
gambling? Why also did Yudhishthira, that foremost of all virtuous men,
the son of Dharma himself, fully acquainted with all duties, suffer that
excess of affliction? Why also did the Pandava Dhananjaya, having Krishna
for his charioteer, who by his arrows sent to the other world that
dauntless host of fighting men (suffer such persecution)? O thou of
ascetic wealth, speak to me of all these as they took place, and
everything that those mighty charioteers achieved.'
"Vaisampayana said, 'O monarch, appoint thou a time for hearing it. This
history told by Krishna-Dwaipayana is very extensive. This is but the
beginning. I shall recite it. I shall repeat the whole of the composition
in full, of the illustrious and great Rishi Vyasa of immeasurable mental
power, and worshipped in all the worlds. This Bharata consists of a
hundred thousand sacred slokas composed by the son of Satyavati, of
immeasurable mental power. He that reads it to others, and they that hear
it read, attain to the world of Brahman and become equal to the very
gods. This Bharata is equal unto the Vedas, is holy and excellent; is the
worthiest of all to be listened to, and is a Purana worshipped by the
Rishis. It contains much useful instruction on Artha and Kama (profit and
pleasure). This sacred history maketh the heart desire for salvation.
Learned persons by reciting this Veda of Krishna-Dwaipayana to those that
are liberal, truthful and believing, earn much wealth. Sins, such as
killing the embryo in the womb, are destroyed assuredly by this. A
person, however cruel and sinful, by hearing this history, escapes from
all his sins like the Sun from Rahu (after the eclipse is over). This
history is called Jaya. It should be heard by those desirous of victory.
A king by hearing it may bring the whole world under subjection and
conquer all his foes. This history in itself is a mighty act of
propitiation, a mighty sacrifice productive of blessed fruit. It should
always be heard by a young monarch with his queen, for then they beget a
heroic son or a daughter to occupy a throne. This history is the high and
sacred science of Dharma, Artha, and also of Moksha; it hath been so said
by Vyasa himself of mind that is immeasurable. This history is recited in
the present age and will be recited in the future. They that hear it,
read, have sons and servants always obedient to them and doing their
behests. All sins that are committed by body, word, or mind, immediately
leave them that hear this history. They who hear, without the spirit of
fault finding, the story of the birth of the Bharata princes, can have no
fear of maladies, let alone the fear of the other world.
"This work presents an account of the gods and royal sages and sacred
regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the
goddess Parvati; the birth of Kartikeya who sprang from union of Parvati
with Mahadeva and was reared by many mothers; the greatness of Brahmanas
and of kine. This Bharata is a collection of all the Srutis, and is fit
to be heard by every virtuous person. That learned man who reciteth it to
Brahmanas during the sacred lunations, becometh cleansed of all sins,
and, not caring for heaven as it were, attaineth to a union with Brahma.
He that causeth even a single foot of this poem to be heard by Brahmanas
during the performance of a Sraddha, maketh that Sraddha inexhaustible,
the Pitris becoming ever gratified with the articles once presented to
them. The sins that are committed daily by our senses or the mind, those
that are committed knowingly or unknowingly by any man, are all destroyed
by hearing the Mahabharata. The history of the exalted birth of the
Bharata princes is called the Mahabharata. He who knoweth this etymology
of the name is cleansed of all his sins. And as this history of the
Bharata race is so wonderful, that, when recited, it assuredly purifieth
mortals from all sins. The sage Krishna-Dwaipayana completed his work in
three years. Rising daily and purifying himself and performing his
ascetic devotions, he composed this Mahabharata. Therefore, this should
be heard by Brahmanas with the formality of a vow. He who reciteth this
holy narration composed by Krishna (Vyasa) for the hearing of others, and
they who hear it, in whatever state he or they may be, can never be
affected by the fruit of deeds, good or bad. The man desirous of
acquiring virtue should hear it all. This is equivalent to all histories,
and he that heareth it always attaineth to purity of heart. The
gratification that one deriveth from attaining to heaven is scarcely
equal to that which one deriveth from hearing this holy history. The
virtuous man who with reverence heareth it or causeth it to be heard,
obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata
is said to be as much a mine of gems as the vast Ocean or the great
mountain Meru. This history is sacred and excellent, and is equivalent to
the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and
virtue-increasing. O monarch, he that giveth a copy of the Bharata to one
that asketh for it doth indeed make a present of the whole earth with her
belt of seas. O son of Parikshit, this pleasant narration that giveth
virtue and victory I am about to recite in its entirety: listen to it.
The sage Krishna-Dwaipayana regularly rising for three years, composed
this wonderful history called Mahabharata. O bull amongst the Bharata
monarchs, whatever is spoken about virtue, wealth, pleasure, and
salvation may be seen elsewhere; but whatever is not contained in this is
not to be found anywhere.'"
SECTION LXIII
"The gods said, 'O lord of the earth, thou shouldst take care so that
virtue may not sustain a diminution on earth! Protected by thee, virtue
itself will in return protect the universe.' And Indra said, 'O king,
protect virtue on earth attentively and rigidly. Being virtuous, thou
shalt, for all time, behold (in after life) many sacred regions. And
though I am of Heaven, and thou art of earth, yet art thou my friend and
dear to me. And, O king of men, dwell thou in that region on earth which
is delightful, and aboundeth in animals, is sacred, full of wealth and
corn, is well-protected like heaven, which is of agreeable climate,
graced with every object of enjoyment, and blessed with fertility. And, O
monarch of Chedi, this thy dominion is full of riches, of gems and
precious stones, and containeth, besides, much mineral wealth. The cities
and towns of this region are all devoted to virtue; the people are honest
and contented; they never lie even in jest. Sons never divide their
wealth with their fathers and are ever mindful of the welfare of their
parents. Lean cattle are never yoked to the plough or the cart or engaged
in carrying merchandise; on the other hand, they are well-fed and
fattened. In Chedi the four orders are always engaged in their respective
vocations. Let nothing be unknown to thee that happens in the three
worlds. I shall give thee a crystal car such as the celestials alone are
capable of carrying the car through mid air. Thou alone, of all mortals
on earth, riding on that best of cars, shall course through mid-air like
a celestial endued with a physical frame. I shall also give thee a
triumphal garland of unfading lotuses, with which on, in battle, thou
shall not be wounded by weapons. And, O king, this blessed and
incomparable garland, widely known on earth as Indra's garland, shall be
thy distinctive badge.
"The slayer of Vritra (Indra) also gave the king, for his gratification,
a bamboo pole for protecting the honest and the peaceful. After the
expiry of a year, the king planted it in the ground for the purpose of
worshipping the giver thereof, viz., Sakra. From that time forth, O
monarch, all kings, following Vasu's example, began to plant a pole for
the celebration of Indra's worship. After erecting the pole they decked
it with golden cloth and scents and garlands and various ornaments. And
the god Vasava is worshipped in due form with such garlands and
ornaments. And the god, for the gratification of the illustrious Vasu,
assuming the form of a swan, came himself to accept the worship thus
offered. And the god, beholding the auspicious worship thus made by Vasu,
that first of monarchs, was delighted, and said unto him, 'Those men, and
kings also, who will worship me and joyously observe this festival of
mine like the king of Chedi, shall have glory and victory for their
countries and kingdom. Their cities also shall expand and be ever in
joy.'
"King Vasu was thus blessed by the gratified Maghavat, the high-souled
chief of the gods. Indeed, those men who cause this festivity of Sakra to
be observed with gifts of land, of gems and precious stones, become the
respected of the world. And king Vasu, the lord of Chedis bestowing boons
and performing great sacrifices and observing the festivity of Sakra, was
much respected by Indra. And from Chedi he ruled the whole world
virtuously. And for the gratification of Indra, Vasu, the lord of the
Chedis, observed the festivity of Indra.
"And Vasu had five sons of great energy and immeasurable prowess. And the
emperor installed his sons as governors of various provinces.
"And his son Vrihadratha was installed in Magadha and was known by the
name of Maharatha. Another son of his was Pratyagraha; and another,
Kusamva, who was also called Manivahana. And the two others were Mavella,
and Yadu of great prowess and invincible in battle.
"These, O monarch, were the sons of that royal sage of mighty energy. And
the five sons of Vasu planted kingdoms and towns after their own names
and founded separate dynasties that lasted for long ages.
"And when king Vasu took his seat in that crystal car, with the gift of
Indra, and coursed through the sky, he was approached by Gandharvas and
Apsaras (the celestial singers and dancers). And as he coursed through
the upper regions, he was called Uparichara. And by his capital flowed a
river called Suktimati. And that river was once attacked by a life-endued
mountain called Kolahala maddened by lust. And Vasu, beholding the foul
attempt, struck the mountain with his foot. And by the indentation caused
by Vasu's stamp, the river came out (of the embraces of Kolahala). But
the mountain begat on the river two children that were twins. And the
river, grateful to Vasu for his having set her free from Kolahala's
embraces, gave them both to Vasu. And the son was made the generalissimo
to his forces by Vasu, that best of royal sages and giver of wealth and
punisher of enemies. And the daughter called Girika, was wedded by Vasu.
'And Girika, the wife of Vasu, after her menstrual course, purifying
herself by a bath, represented her state unto her lord. But that very day
the Pitris of Vasu came unto that best of monarchs and foremost of wise
men, and asked him to slay deer (for their Sraddha). And the king,
thinking that the command of the Pitris should not be disobeyed, went
a-hunting thinking of Girika alone who was gifted with great beauty and
like unto another Sri herself. And the season being the spring, the woods
within which the king was roaming, had become delightful like unto the
gardens of the king of the Gandharvas himself. There were Asokas and
Champakas and Chutas and Atimuktas in abundance: and there were Punnagas
and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas
and Chandanas and Arjunas and similar other beautiful and sacred trees
resplendent with fragrant flowers and sweet fruits. And the whole forest
was maddened by the sweet notes of the kokila and echoed with the hum of
maddened bees. And the king became possessed with desire, and he saw not
his wife before him. Maddened by desire he was roaming hither and
thither, when he saw a beautiful Asoka decked with dense foliage, its
branches covered with flowers. And the king sat at his ease in the shade
of that tree. And excited by the fragrance of the season and the charming
odours of the flowers around, and excited also by the delicious breeze,
the king could not keep his mind away from the thought of the beautiful
Girika. And beholding that a swift hawk was resting very near to him, the
king, acquainted with the subtle truths of Dharma and Artha, went unto
him and said, 'Amiable one, carry thou this seed (semen) for my wife
Girika and give it unto her. Her season hath arrived.'
"The hawk, swift of speed, took it from the king and rapidly coursed
through the air. While thus passing, the hawk was seen by another of his
species. Thinking that the first one was carrying meat, the second one
flew at him. The two fought with each other in the sky with their beaks.
While they were fighting, the seed fell into the waters of the Yamuna.
And in those waters dwelt an Apsara of the higher rank, known by the name
of Adrika, transformed by a Brahmana's curse into a fish. As soon as
Vasu's seed fell into the water from the claws of the hawk, Adrika
rapidly approached and swallowed it at once. That fish was, some time
after, caught by the fishermen. And it was the tenth month of the fish's
having swallowed the seed. From the stomach of that fish came out a male
and a female child of human form. The fishermen wondered much, and
wending unto king Uparichara (for they were his subjects) told him all.
They said, 'O king, these two beings of human shape have been found in
the body of a fish!' The male child amongst the two was taken by
Uparichara. That child afterwards became the virtuous and truthful
monarch Matsya.
"After the birth of the twins, the Apsara herself became freed from her
curse. For she had been told before by the illustrious one (who had
cursed her) that she would, while living in her piscatorial form, give
birth to two children of human shape and then would be freed from the
curse. Then, according to these words, having given birth to the two
children, and been killed by the fishermen, she left her fish-form and
assumed her own celestial shape. The Apsara then rose up on the path
trodden by the Siddhas, the Rishis and the Charanas.
"While engaged in this vocation, Satyavati was seen one day by the great
Rishi Parasara, in course of his wanderings. As she was gifted with great
beauty, an object of desire even with an anchorite, and of graceful
smiles, the wise sage, as soon as he beheld her, desired to have her. And
that bull amongst Munis addressed the daughter of Vasu of celestial
beauty and tapering thighs, saying, 'Accept my embraces, O blessed one!'
Satyavati replied, 'O holy one, behold the Rishis standing on either bank
of the river. Seen by them, how can I grant thy wish?'
"Having obtained her boon, she became highly pleased, and her season
immediately came. And she accepted the embraces of that Rishi of
wonderful deeds. And she thenceforth became known among men by the name
of Gandhavati (the sweet-scented one). And men could perceive her scent
from the distance of a yojana. And for this she was known by another name
which was Yojanagandha (one who scatters her scent for a yojana all
around). And the illustrious Parasara, after this, went to his own asylum.
"And it was thus that Vyasa was born of Satyavati through Parasara. And
because he was born in an island, he was called Dwaipayana (Dwaipa or
islandborn). And the learned Dwaipayana, beholding that virtue is
destined to become lame by one leg each yuga (she having four legs in
all) and that the period of life and the strength of men followed the
yugas, and moved by the desire of obtaining the favour of Brahman and the
Brahmanas, arranged the Vedas. And for this he came to be called Vyasa
(the arranger or compiler). The boon-giving great one then taught
Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having
the Mahabharata for their fifth. And the compilation of the Bharata was
published by him through them separately.
"And Satyaki and Kritavarma, conversant with (the use of) weapons
possessed of mighty energy, well-versed in all branches of knowledge, and
obedient to Narayana in everything and competent in the use of weapons,
had their births from Satyaka and Hridika. And the seed of the great
Rishi Bharadwaja of severe penances, kept in a pot, began to develop. And
from that seed came Drona (the pot-born). And from the seed of Gautama,
fallen upon a clump of reeds, were born two that were twins, the mother
of Aswatthaman (called Kripi), and Kripa of great strength. Then was born
Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial
fire. And the mighty hero was born with bow in hand for the destruction
of Drona. And from the sacrificial altar was born Krishna (Draupadi)
resplendent and handsome, of bright features and excellent beauty. Then
was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And
from Suvala was born a son, Sakuni, who from the curse of the gods became
the slayer of creatures and the foe of virtue. And unto him was also born
a daughter (Gandhari), the mother of Duryodhana. And both were
well-versed in the arts of acquiring worldly profits. And from Krishna
was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men,
and Pandu of great strength. And from Dwaipayana also born, in the Sudra
caste, the wise and intelligent Vidura, conversant with both religion and
profit, and free from all sins. And unto Pandu by his two wives were born
five sons like the celestials. The eldest of them was Yudhishthira. And
Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice);
and Bhima of the wolf's stomach was born of Marut (the god of wind), and
Dhananjaya, blessed with good fortune and the first of all wielders of
weapons, was born of Indra; and Nakula and Sahadeva, of handsome features
and ever engaged in the service of their superiors, were born of the twin
Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz.,
Duryodhana and others, and another, named Yuyutsu, who was born of a
vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana,
Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata,
Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great
car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva
through Arjuna, and was, therefore, the grandson of the illustrious
Pandu. And unto the five Pandavas were born five sons by (their common
wife) Panchali. And these princes were all very handsome and conversant
with all branches of knowledge. From Yudhishthira was born Pritivindhya;
from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika;
and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest
begot on Hidimva a son named Ghatotkacha. And from Drupada was born a
daughter Sikhandin who was afterwards transformed into a male child.
Sikhandini was so transformed into a male by Yaksha named Sthuna from the
desire of doing her good.
"In that great battle of the Kurus came hundreds of thousands of monarchs
for fighting against one another. The names of the innumerable host I am
unable to recount even in ten thousand years. I have named, however, the
principal ones who have been mentioned in this history.'"
SECTION LXIV
"Janamejaya said, 'O Brahmana, those thou hast named and those thou hast
not named, I wish to hear of them in detail, as also of other kings by
thousands. And, O thou of great good fortune, it behoveth thee to tell me
in full the object for which those Maharathas, equal unto the celestials
themselves, were born on earth.'
"Vaisampayana said, 'It hath been heard by us, O monarch, that what thou
askest is a mystery even to the gods. I shall, however, speak of it unto
thee, after bowing down (to the self-born). The son of Jamadagni
(Parasurama), after twenty-one times making the earth bereft of
Kshatriyas wended to that best of mountains Mahendra and there began his
ascetic penances. And at that time when the earth was bereft of
Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O
monarch, to the Brahmanas and Brahmanas of rigid vows had connection with
them during the womanly season alone, but never, O king, lustfully and
out of season. And Kshatriya ladies by thousands conceived from such
connection with Brahmanas. Then, O monarch, were born many Kshatriyas of
greater energy, boys and girls, so that the Kshatriya race, might thrive.
And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of
ascetic penances. And the new generation, blessed with long life, began
to thrive in virtue. And thus were the four orders having Brahmanas at
their head re-established. And every man at that time went in unto his
wife during her season and never from lust and out of season. And, O bull
of the Bharata race, in the same way, other creatures also, even those
born in the race of birds went in unto their wives during the season
alone. And, O protector of the earth, hundreds of thousands of creatures
were born, and all were virtuous and began to multiply in virtue, all
being free from sorrow and disease. And, O thou of the elephant's tread,
this wide earth having the ocean for her boundaries, with her mountains
and woods and towns, was once more governed by the Kshatriyas. And when
the earth began to be again governed virtuously by the Kshatriyas, the
other orders having Brahmanas for their first were filled with great joy.
And the kings giving up all vices born of lust and anger and justly
awarding punishments to those that deserved them protected the earth. And
he of a hundred sacrifices, possessed also of a thousand eyes, beholding
that the Kshatriya monarchs ruled so virtuously, poured down vivifying
showers at proper times and places and blessed all creatures. Then, O
king, no one of immature years died, and none knew a woman before
attaining to age. And thus, O bull of the Bharata race, the earth, to the
very coasts of the ocean, became filled with men that were all
long-lived. The Kshatriyas performed great sacrifices bestowing much
wealth. And the Brahmanas also all studied the Vedas with their branches
and the Upanishads. And, O king, no Brahmana in those days ever sold the
Vedas (i.e., taught for money) or ever read aloud the Vedas in the
presence of a Sudra. The Vaisyas, with the help of bullocks, caused the
earth to be tilled. And they never yoked the cattle themselves. And they
fed with care all cattle that were lean. And men never milked kine as
long as the calves drank only the milk of their dams (without having
taken to grass or any other food). And no merchant in those days ever
sold his articles by false scales. And, O tiger among men, all persons,
holding to the ways of virtue, did everything with eyes set upon virtue.
And, O monarch, all the orders were mindful of their own respective
duties. Thus, O tiger among men, virtue in those days never sustained any
diminution. And, O bull of the Bharata race, both kine and women gave
birth to their offspring at the proper time. And trees bore flowers and
fruit duly according to the seasons. And thus, O king, the krita age
having then duly set in, the whole earth was filled with numerous
creatures.
"And, O bull of the Bharata race, when such was the blessed state of the
terrestrial world, the Asuras, O lord of men, began to be born in kingly
lines. And the sons of Diti (Daityas) being repeatedly defeated in war by
the sons of Aditi (celestials) and deprived also of sovereignty and
heaven, began to be incarnated on the earth. And, O king, the Asuras
being possessed of great powers, and desirous of sovereignty began to be
born on earth amongst various creatures, such as kine, horses, asses,
camels, buffaloes, among creatures such as Rakshasas and others, and
among elephants and deer. And, O protector of the earth, owing to those
already born and to those that were being born, the earth became
incapable of supporting herself. And amongst the sons of Diti and of
Danu, cast out of heaven, some were born on the earth as kings of great
pride and insolence. Possessed of great energy, they covered the earth in
various shapes. Capable of oppressing all foes, they filled the earth
having the ocean for its boundaries. And by their strength they began to
oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other
creatures also. Terrifying and killing all creatures, they traversed the
earth, O king, in bands of hundreds and thousands. Devoid of truth and
virtue, proud of their strength, and intoxicated with (the wine of)
insolence, they even insulted the great Rishis in their hermitages.
"And the earth, thus oppressed by the mighty Asuras endued with great
strength and energy and possessed of abundant means, began to think of
waiting on Brahman. The united strength of the creatures (such as Sesha,
the Tortoise, and the huge Elephant), and of many Seshas too, became
capable of supporting the earth with her mountains, burdened as she was
with the weight of the Danavas. And then, O king, the earth, oppressed
with weight and afflicted with fear, sought the protection of the
Grandsire of all creatures. And she beheld the divine Brahman--the
Creator of the worlds who knoweth no deterioration--surrounded by the
gods, Brahmanas, and great Rishis, of exceeding good fortune, and adored
by delighted Gandharvas and Apsaras always engaged in the service of the
celestials. And the Earth, desirous of protection, then represented
everything to him, in the presence, O Bharata, of all the Regents of the
worlds. But, O king, the Earth's object had been known beforehand to the
Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he
is of the universe, why should he not know fully what is in the minds of
his creatures including the very gods and the Asuras? O king, the Lord of
the Earth, the Creator of all creatures, also called Isa, Sambhu,
Prajapati, then spake unto her. And Brahman said, 'O holder of wealth,
for the accomplishment of the object for which thou hast approached me, I
shall appoint all the dwellers in the heavens.'
"And all the gods with Indra, on hearing these words of the Lord of the
celestials--words that were true, desirable under the circumstances, and
fraught with benefit,--accepted them. And they all having resolved to
come down on earth in their respected parts, then went to Narayana, the
slayer of all foes, at Vaikunth--the one who has the discus and the mace
in his hands, who is clad in purple, who is of great splendour, who hath
the lotus on his navel, who is the slayer of the foes of the gods, who is
of eyes looking down upon his wide chest (in yoga attitude), who is the
lord of the Prajapati himself, the sovereign of all the gods, of mighty
strength, who hath the mark of the auspicious whirl on his breast, who is
the mover of every one's faculties and who is adored by all the gods.
Him, Indra the most exalted of persons, addressed, saying, "Be
incarnate." And Hari replied,--'Let it be.'"
SECTION LXV
(Sambhava Parva)
"Janamejaya said, 'I desire to hear from the beginning of the births of
the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and
Rakshasas. Therefore, it behoveth thee to tell me about the births of all
creatures.'
"Thus hath been recited by me, as heard in the Purana, of progeny of the
gods and the Asuras, both of great strength and energy. I am incapable, O
king, of counting the descendants of these, countless as they are, are
not much known to fame.
"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and
Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka,
Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena,
Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas
the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha
known to fame, of great learning, and a controller of his passions, and
then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali,
the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are
known to be the sons of Muni (Daksha's daughter as mentioned before). I
shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura,
Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by
Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame,
Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu,
Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All
these were celestial Gandharvas. And it is also known that this Pradha of
great fortune, through the celestial Rishi (Kasyapa, her husband),
brought forth the sacred of the Apsaras, Alamvusha, Misrakesi,
Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini,
Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and
the celebrated Haha and Huhu, and Tumvuru were the sons--the best of
Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and
Apsaras, were born of Kapila as stated in the Purana.
"Thus hath been recited to thee by me the birth of all creatures duly--of
Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine
and of Brahmanas blessed with great good fortune, and of sacred deeds.
And this account (if read) extendeth the span of life, is sacred, worthy
of all praise, and giveth pleasure to the ear. It should be always heard
and recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high-souled
creatures in the presence of the gods and Brahmanas, obtaineth large
progeny, good fortune, and fame, and attaineth also to excellent worlds
hereafter.'"
SECTION LXVI
"Vaisampayana said, 'It is known that the spiritual sons of Brahman were
the six great Rishis (already mentioned). There was another of the name
of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is
known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame:
Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and
Iswara, and Kapali of great splendour; and Sthanu, and the illustrious
Bharga. These are called the eleven Rudras. It hath been already said,
that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these six great
Rishis of great energy--are the sons of Brahman. It is well-known in the
world that Angiras's sons are three,--Vrihaspati, Utathya, and Samvarta,
all of rigid vows. And, O king, it is said that the sons of Atri are
numerous. And, being great Rishis, they are all conversant with the
Vedas, crowned with ascetic success, and of souls in perfect peace. And,
O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas,
Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king,
the son of Pulaha were, it is said, the Salabhas (the winged insects),
the lions, the Kimpurushas (half-lions and half-men), the tigers, bears,
and wolves. And the sons of Kratu, sacred as sacrifices, are the
companions of Surya, (the Valikhilyas), known in three worlds and devoted
to truth and vows. And, O protector of the Earth, the illustrious Rishi
Daksha, of soul in complete peace, and of great asceticism, sprung from
the right toe of Brahman. And from the left toe of Brahman sprang the
wife of the high-souled Daksha. And the Muni begat upon her fifty
daughters; and all those daughters were of faultless features and limbs
and of eyes like lotus-petals. And the lord Daksha, not having any sons,
made those daughters his Putrikas (so that their sons might belong both
to himself and to their husbands). And Daksha bestowed, according to the
sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra
(the Moon), and thirteen on Kasyapa. Listen as I recount the wives of
Dharma according to their names. They are ten in all--Kirti, Lakshmi,
Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are
the wives of Dharma as appointed by the Self-create. It is known also
throughout the world that the wives of Soma (Moon) are twenty-seven. And
the wives of Soma, all of sacred vows, are employed in indicating time;
and they are the Nakshatras and the Yoginis and they became so for
assisting the courses of the worlds.
"And Brahman had another son named Manu. And Manu had a son of the name
of Prajapati. And the sons of Prajapati were eight and were called Vasus
whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila,
Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of
these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas
(Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was
the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and
Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and
Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time),
the destroyer of the worlds. And Soma's son is the resplendent Varchas.
And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana.
And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son
of Agni is the handsome Kumara born in a forest of reeds. And, he is also
called Kartikeya because he was reared by Krittika and others. And, after
Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya.
And the wife of Anila is Siva, and Siva's son were Manojava and
Avijnataagati. These two were the sons of Anila. The son of Pratyusha,
you must know, is the Rishi named Devala; and Devala had two sons who
were both exceedingly forgiving and of great mental power. And the sister
of Vrihaspati, the first of women, uttering the sacred truth, engaged in
ascetic penances, roamed over the whole earth; and she became the wife of
Prabhasa, the eighth Vasu. And she brought forth the illustrious
Viswakarman, the founder of all arts. And he was the originator of a
thousand arts, the engineer of the immortals, the maker of all kinds of
ornaments, and the first of artists. And he it was who constructed the
celestial cars of the gods, and mankind are enabled to live in
consequence of the inventions of that illustrious one. And he is
worshipped, for that reason, by men. And he is eternal and immutable,
this Viswakarman.
"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the gods
and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And
Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And
she gave birth, in the skies, to two greatly fortunate twins, the Aswins.
And, O king, the sons of Aditi are twelve with Indra heading them all.
And the youngest of them all was Vishnu upon whom the worlds depend.
"These are the thirty-three gods (the eight Vasus, the eleven Rudras, the
twelve Adityas, Prajapati, and Vashatkara). I shall now recount their
progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the
Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are
each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna
also, and the illustrious Vrihaspati are reckoned among the Adityas. The
twin Aswins, all annual plants, and all inferior animals, are reckoned
among the Guhyakas.
"These are the Ganas of the gods recited to thee, O king! This recitation
washes men of all sins.
"The illustrious Bhrigu came out, ripping open the breast of Brahman. The
learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet
and engaged according to the command of the Self-existent in pouring and
withholding rain, and in dispensing and remitting calamities, traverses,
for sustaining the lives of all the creatures in the three worlds,
through the skies. And the learned Sukra, of great intelligence and
wisdom, of rigid vows, leading the life of a Brahmacharin, divided
himself in twain by power of asceticism, and became the spiritual guide
of both the Daityas and the gods. And after Sukra was thus employed by
Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot
another excellent son. This was Chyavana who was like the blazing sun, of
virtuous soul, and of great fame. And he came out of his mother's womb in
anger and became the cause of his mother's release, O king (from the
hands of the Rakshasas). And Arushi, the daughter of Manu, became the
wife of the wise Chyavana. And, on her was begotten Aurva of great
reputation. And he came out, ripping open the thigh of Arushi. And Aurva
begot Richika. And Richika even in his boyhood became possessed of great
power and energy, and of every virtue. And Richika begot Jamadagni. And
the high-souled Jamadagni had four sons. And the youngest of them all was
Rama (Parasurama). And Rama was superior to all his brothers in the
possession of good qualities. And he was skilful in all weapons, and
became the slayer of the Kshatriyas. And he had his passions under
complete control. And Aurva had a hundred sons with Jamadagni the eldest.
And these hundred sons had offspring by thousands spread over this earth.
"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed
with Manu. Their sister is the auspicious Lakshmi having her abode amid
lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses.
And the daughter born of Sukra, named Divi, became the eldest wife of
Varuna. Of her were born a son named Vala and a daughter named Sura
(wine), to the joy of the gods. And Adharma (Sin) was born when creatures
(from want of food) began to devour one another. And Adharma always
destroys every creature. And Adharma hath Niriti for his wife, whence the
Rakshasas who are called Nairitas (offspring of Niriti). And she hath
also three other cruel sons always engaged in sinful deeds. They are
Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always
engaged in slaying every created thing. And, as he is all-destroying, he
hath no wife, and no son. And Tamra brought forth five daughters known
throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen),
Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the
crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks
and swans; and she also brought forth all Chakravakas; and the fair Suki,
of amiable qualities, and possessing all auspicious signs brought forth
all the parrots. And Krodha gave birth to nine daughters, all of wrathful
disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana,
Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with
every virtue. And, O foremost of men, the offspring of Mrigi are all
animals of the deer species. And the offspring of Mrigamanda are all
animals of the bear species and those called Srimara (sweet-footed). And
Bhadramana begot the celestial elephants, Airavata. And the offspring of
Hari are all animals of the simian species endued with great activity, so
also all the horses. And those animals also, that are called Go-langula
(the cow-tailed), are said to be the offspring of Hari. And Sarduli begot
lions and tigers in numbers, and also leopards and all other strong
animals. And, O king, the offspring of Matangi are all the elephants. And
Sweta begat the large elephant known by the name of Sweta, endued with
great speed. And, O king, Surabhi gave birth to two daughters, the
amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also
two other daughters named Vimala and Anala. From Rohini have sprung all
kine, and from Gandharvi all animals of the horse species. And Anala
begat the seven kinds of trees yielding pulpy fruits. (They are the date,
the palm, the hintala, the tali, the little date, the nut, and the
cocoanut.) And she had also another daughter called Suki (the mother of
the parrot species). And Surasa bore a son called Kanka (a species of
long-feathered birds). And Syeni, the wife of Aruna, gave birth to two
sons of great energy and strength, named Sampati and the mighty Jatayu.
Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata
had two sons Garuda and Aruna, known far and wide. And, O king of men, O
foremost of intelligent persons, thus hath the genealogy of all the
principal creatures been fully described by me. By listening to this, a
man is fully cleansed of all his sins, and acquireth great knowledge, and
finally attaineth to the first of states in after-life!'"
SECTION LXVII
"Janamejaya said, 'O worshipful one, I wish to hear from thee in detail
about the birth, among men, of the gods, the Danavas, the Gandharvas, the
Rakshasas, the lions, the tigers, and the other animals, the snakes, the
birds, and in fact, of all creatures. I wish also to hear about the acts
and achievements of those, in due order, after they became incarnate in
human forms.'
"Vaisampayana said, 'O king of men, I shall first tell thee all about
those celestials and Danavas that were born among men--The first of
Danavas, who was known by the name of Viprachitti, became that bull among
men, noted as Jarasandha. And, O king, that son of Diti, who was known as
Hiranyakasipu, was known in this world among men as the powerful
Sisupala. He who had been known as Samhlada, the younger brother of
Prahlada, became among men the famous Salya, that bull amongst Valhikas.
The spirited Anuhlada who had been the youngest became noted in the world
as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi
became on earth the famous monarch Druma. And he who was known as the
great Asura Vashkala became on earth the great Bhagadatta. The five great
Asuras gifted with great energy, Ayahsira, Aswasira, the spirited
Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of
Kekaya and all became great monarchs. That other Asura of mighty energy
who was known by the name of Ketumat became on earth the monarch
Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu
became on earth the monarch Ugrasena of fierce deeds. That great Asura
who was known as Aswa became on earth the monarch Asoka of exceeding
energy and invincible in battle. And, O king, the younger brother of Aswa
who was known as Aswapati, a son of Diti, became on earth the mighty
monarch Hardikya. The great and fortunate Asura who was known as
Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the
younger brother of Vrishaparvan who was known by the name of Ajaka became
noted on earth as king Salwa. The powerful and mighty Asura who was known
as Aswagriva became noted on earth as king Rochamana. And, O king, the
Asura who was known as Sukshma, endued with great intelligence and whose
achievements also were great, became on earth the famous king
Vrihadratha. And that first of Asuras who was known by the name of
Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of
great strength who was known as Ishupa became the monarch Nagnajita of
famous prowess. The great Asura who was known as Ekachakra became noted
on earth as Pritivindhya. The great Asura Virupaksha capable of
displaying various modes of fight became noted on earth as king
Chitravarman. The first of Danavas, the heroic Hara, who humbled the
pride of all foes became on earth the famous and fortunate Suvahu. The
Asura Suhtra of great energy and the destroyer of foemen, became noted on
earth as the fortunate monarch, Munjakesa. That Asura of great
intelligence called Nikumbha, who was never vanquished in battle was born
on earth as king Devadhipa, the first among monarchs. That great Asura
known amongst the sons of Diti by the name of Sarabha became on earth the
royal sage called Paurava. And, O king, the great Asura of exceeding
energy, the fortunate Kupatha, was born on earth as the famous monarch
Suparswa. The great Asura, O king, who was called Kratha, was born on
earth as the royal sage Parvateya of form resplendent like a golden
mountain. He amongst the Asura who was known as Salabha the second,
became on earth the monarch Prahlada in the country of the Valhikas. The
foremost, among the sons of Diti known by the name of Chandra and
handsome as the lord of the stars himself, became on earth noted as
Chandravarman, the king of the Kamvojas. That bull amongst the Danavas
who was known by the name of Arka became on earth, O king, the royal sage
Rishika. That best of Asuras who was known as Mritapa became on earth, O
best of kings, the monarch, Pascimanupaka. That great Asura of surpassing
energy known as Garishtha became noted on earth as king Drumasena. The
great Asura who was known as Mayura became noted on earth as the monarch
Viswa. He who was the younger brother of Mayura and called Suparna became
noted on earth as the monarch, Kalakirti. The mighty Asura who was known
as Chandrahantri became on earth the royal sage Sunaka. The great Asura
who was called Chandravinasana became noted on earth as the monarch,
Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was
called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was
brought forth by Sinhika and who persecuted the Sun and the Moon became
noted on earth as the monarch Kratha. The eldest of the four sons of
Danayu, who was known by the name of Vikshara, became known on earth the
spirited monarch, Vasumitra. The second brother of Vikshara, the great
Asura, was born on earth as the king of the country, called Pandya. That
best of Asuras who was known by the name of Valina became on earth the
monarch Paundramatsyaka. And, O king, that great Asura who was known as
Vritra became on earth the royal sage known by the name of Manimat. That
Asura who was the younger brother of Vritra and known as Krodhahantri
became noted on earth as king Danda. That other Asura who was known by
the name Krodhavardhana became noted on earth as the monarch, Dandadhara.
The eight sons of the Kaleyas that were born on earth all became great
kings endued with the prowess of tigers. The eldest of them all became
king Jayatsena in Magadha. The second of them, in prowess, like Indra,
became noted on earth as Aparajita. The third of them, endued with great
energy and power of producing deception, was born on earth as the king of
the Nishadas gifted with great prowess. That other amongst them who was
known as the fourth was noted on earth as Srenimat, that best of royal
sages. That great Asura amongst them who was the fifth, became noted on
earth as king Mahanjas, the oppressor of enemies. That great Asura
possessing great intelligence who was the sixth of them became noted on
earth as Abhiru, that best of royal sages. The seventh of them became
known throughout earth, from the centre to the sea, as king Samudrasena
well acquainted with the truths of the scriptures. The eighth of the
Kaleyas known as Vrihat became on earth a virtuous king ever engaged in
the good of all creatures. The mighty Danava known by the name of Kukshi
became on earth as Parvatiya from his brightness as of a golden mountain.
The mighty Asura Krathana gifted with great energy became noted on earth
as the monarch Suryaksha. The great Asura of handsome features known by
the name of Surya, became on earth the monarch of the Valhikas by name
Darada, that foremost of all kings. And, O king, from the tribe of Asuras
called Krodhavasa, of whom I have already spoken to thee, were born many
heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also
Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha,
Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and
Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger
amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and
also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the
tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and
Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the
Kalingas; and Matimat, and he was known as king Iswara; these first of
kings were all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas by
the name of Kalanemi, endued with great strength, of grand achievements,
and blessed with a large share of prosperity. He became the mighty son of
Ugrasena and was known on earth by the name of Kansa. And he who was
known among the Asuras by the name of Devaka and was besides in splendour
like unto Indra himself, was born on earth as the foremost king of the
Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja,
not born of any woman, sprung from a portion of the celestial Rishi
Vrihaspati of grand achievements. And he was the prince of all bowmen,
conversant with all weapons, of mighty achievements, of great energy.
Thou shouldst know he was also well-acquainted with the Vedas and the
science of arms. And he was of wonderful deeds and the pride of his race.
And, O king, his son the heroic Aswatthaman, of eyes like the
lotus-petals, gifted with surpassing energy, and the terror of all foes,
the great oppressor of all enemies, was born on earth, of the united
portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of
Vasishtha and the command also of Indra, the eight Vasus were born of
Ganga by her husband Santanu. The youngest of them was Bhishma, the
dispeller of the fears of the Kurus, gifted with great intelligence,
conversant with the Vedas, the first speakers, and the thinner of the
enemy's ranks. And possessed of mighty energy and the first of all
persons acquainted with weapons, he encountered the illustrious Rama
himself, the son of Jamadagni of the Bhrigu race. And, O king, that
Brahman sage who, on earth, was known by the name of Kripa and was the
embodiment of all manliness was born of the tribe of the Rudras. And the
mighty chariot-fighter and king who on earth was known by the name of
Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara
himself (the third yuga). And he who was Satyaki of sure aim, that
upholder of the pride of Vrishni race, that oppressor of foes, begotten
of the portion of gods called the Maruts. And that royal sage Drupada who
on earth was a monarch, the first among all persons bearing arms, was
also born of the same tribe of the celestials. And, O king, thou shouldst
also know that Kritavarman, that prince among men, of deeds unsurpassed
by any one, and the foremost of all bulls amongst Kshatriyas, was born of
the portion of the same celestials. And that royal sage also, Virata by
name, the scorcher of the kingdoms of others, and the great oppressor of
all foes, was born of the portion of the same gods. That son of Arishta
who was known by the name of Hansa, was born in the Kuru race and became
the monarch of the Gandharvas. He who was known as Dhritarashtra born of
the seed of Krishna-Dwaipayana, and gifted with long arms and great
energy, also a monarch, of the prophetic eye, became blind in consequence
of the fault of his mother and the wrath of the Rishi. His younger
brother who was possessed of great strength and was really a great being
known as Pandu, devoted to truth and virtue, was Purity's self. And, O
king, thou shouldst know that he who was known on earth as Vidura, who
was the first of all virtuous men, who was the god of Justice himself,
was the excellent and greatly fortunate son of the Rishi Atri. The
evil-minded and wicked king Duryodhana, the destroyer of the fair fame of
the Kurus, was born of a portion of Kali on earth. He it was who caused
all creatures to be slain and the earth to be wasted; and he it was who
fanned the flame of hostility that ultimately consumed all. They who had
been the sons of Pulastya (the Rakshasas) were born on earth among men of
Duryodhana's brothers, that century of wicked individuals commencing with
Duhasasana as their first. And, O bull among the Bharata princes,
Durmukha, Duhsaha, and others whose names I do not mention, who always
supported Duryodhana (in all his schemes), were, indeed, the sons of
Pulastya. And over and above these hundred, Dhritarashtra had one son
named Yuyutsu born of a Vaisya wife.'
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a
daughter called Pritha, who for her beauty, was unrivalled on earth. And
Sura, having promised in the presence of fire that he would give his
firstborn child to Kuntibhoja, the son of his paternal aunt, who was
without offspring, gave his daughter unto the monarch in expectation of
his favours. Kuntibhoja thereupon made her his daughter. And she became,
thenceforth, in the house of her (adoptive) father, engaged in attending
upon Brahmanas and guests. One day she had to wait upon the wrathful
ascetic of rigid vows, Durvasa by name, acquainted with truth and fully
conversant with the mysteries of religion. And Pritha with all possible
care gratified the wrathful Rishi with soul under complete control. The
holy one, gratified with the attentions bestowed on him by the maiden,
told her, 'I am satisfied, O fortunate one, with thee! By this mantra
(that I am about to give thee), thou shall be able to summon (to thy
side) whatever celestials thou likest. And, by their grace, shall thou
also obtain children.' Thus addressed, the girl (a little while after),
seized with curiosity, summoned, during the period of her maiden-hood,
the god Surya. And the lord of light thereupon made her conceive and
begot on her a son who became the first of all wielders of weapons. From
fear of relatives she brought forth in secrecy that child who had come
out with ear-rings and coat of mail. And he was gifted with the beauty of
a celestial infant, and in splendour was like unto the maker of day
himself. And every part of his body was symmetrical and well-adorned. And
Kunti cast the handsome child into the water. But the child thus thrown
into the water was taken up by the excellent husband of Radha and given
by him to his wife to be adopted by her as their son. And the couple gave
him the name of Vasusena, by which appellation the child soon became
known all over the land. And, as he grew up, he became very strong and
excelled in all weapons. The first of all successful persons, he soon
mastered the sciences. And when the intelligent one having truth for his
strength recited the Vedas, there was nothing he would not then give to
the Brahmanas. At that time Indra, the originator of all things, moved by
the desire of benefiting his own son Arjuna, assumed the guise of a
Brahmana, came to him, and begged of the hero his ear-rings and natural
armour. And the hero taking off his ear-rings and armour gave them unto
the Brahmana. And Sakra (accepting the gift) presented to the giver a
dart, surprised (at his open handedness), and addressed him in these
words, 'O invincible one, amongst the celestials, Asuras, men,
Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon),
that one shall certainly be slain.' And the son of Surya was at first
known in the world by the name of Vasusena. But, for his deeds, he
subsequently came to be called Karna. And because that hero of great fame
had taken off his natural armour, therefore was he--the first son of
Pritha--called Kama. And, O best of kings, the hero began to grow up in
the Suta caste. And, O king, know thou that Kama--the first of all
exalted men--the foremost of all wielders of weapons--the slayer of
foes--and the best portion of the maker of day--was the friend and
counsellor of Duryodhana. And he, called Vasudeva, endued with great
valour, was among men a portion of him called Narayana--the god of
gods--eternal. And Valadeva of exceeding strength was a portion of the
Naga, Sesha. And, O monarch, know that Pradyumna of great energy was
Sanatkumara. And in this way the portion of various other dwellers in
heaven became exalted men in the race of Vasudeva, increasing the glory
thereof. And, O king, the portions of the tribe of Apsaras which I have
mentioned already, also became incarnate on earth according to Indra's
commands--And sixteen thousand portions of those goddesses became, O
king, in this world of men, the wives of Vasudeva. And a portion of Sri
herself became incarnate on earth, for the gratification of Narayana, in
the line of Bhishmaka. And she was by name the chaste Rukmini. And the
faultless Draupadi, slender-waisted like the wasp, was born of a portion
of Sachi (the queen of the celestials), in the line of Drupada. And she
was neither low nor tall in stature. And she was of the fragrance of the
blue lotus, of eyes large as lotus-petals, of thighs fair and round, of
dense masses of black curly hair. And endued with every auspicious
feature and of complexion like that of the emerald, she became the
charmer of the hearts of five foremost of men. And the two goddesses
Siddhi and Dhriti became the mothers of those five, and were called Kunti
and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
SECTION LXVIII
"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this
account of the incarnation, according to their portions, of the gods, the
Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I
however, again desire to hear of the dynasty of the Kurus from the very
beginning. Therefore, O Brahmana, speak of this in the presence of all
these regenerate Rishis.'
"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the
Paurava line was Dushmanta gifted with great energy. And he was the
protector of the earth bounded by the four seas. And that king had full
sway over four quarters of this world. And he was the lord also of
various regions in the midst of the sea. And that great oppressor of all
foes had sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of the
soil (for the land, of itself, yielded produce), no workers of mines (for
the surface of the earth yielded in abundance), and no sinful men. All
were virtuous, and did everything from virtuous motives, O tiger among
men. There was no fear of thieves, O dear one, no fear of famine, no fear
off disease. And all four orders took pleasure in doing their respective
duties and never performed religious acts for obtaining fruition of
desires. And his subjects, depending upon him, never entertained any
fear. And Parjanya (Indra) poured showers at the proper time, and the
produce of the fields was always pulpy and juicy. And the earth was full
of all kinds of wealth and all kinds of animals. And the Brahmanas were
always engaged in their duties and they were always truthful. And the
youthful monarch was endued with wonderful prowess and a physical frame
hard as the thunderbolt, so that he could, taking up the mountain Mandara
with its forests and bushes, support it on his arms. And he was
well-skilled in four kinds of encounters with the mace (hurling it at
foes at a distance, striking at those that are near, whirling it in the
midst of many, and driving the foe before). And he was skilled also in
the use of all kinds of weapons and in riding elephants and horses. And
in strength he was like unto Vishnu, in splendour like unto the maker of
day, in gravity like unto the ocean, and in patience, like unto the
earth. And the monarch was loved by all his subjects, and he ruled his
contented people virtuously.'"
SECTION LXIX
"Janamejaya said, 'I desire to hear from thee about the birth and life of
the high-souled Bharata and of the origin of Sakuntala. And, O holy one,
I also desire to hear all about Dushmanta--that lion among men--and how
the hero obtained Sakuntala. It behoveth thee, O knower of truth and the
first of all intelligent men, to tell me everything.'
"And king Dushmanta, that tiger among men, assisted by his followers and
the warriors in his train, agitated that forest, killing numerous
animals. And Dushmanta, piercing them with his arrows, felled numerous
tigers that were within shooting range. And the king wounded many that
were too distant, and killed many that were too near with his heavy
sword. And that foremost of all wielders of darts killed many by hurling
his darts at them. And well-conversant with the art of whirling the mace,
the king of immeasurable prowess fearlessly wandered over the forest. And
the king roamed about, killing the denizens of the wilderness sometimes
with his sword and sometimes by fast-descending blows of his mace and
heavy club.
"And when the forest was so disturbed by the king possessed of wonderful
energy and by the warriors in his train delighting in warlike sports, the
lions began to desert it in numbers. And herds of animals deprived of
their leaders, from fear and anxiety began to utter loud cries as they
fled in all directions. And fatigued with running, they began to fall
down on all sides, unable to slake their thirst, having reached
river-beds that were perfectly dry. And many so falling were eaten up by
the hungry warriors. While others were eaten up after having been duly
quartered and roasted in fires lit up by them. And many strong elephants,
maddened with the wounds they received and alarmed beyond measure, fled
with trunks raised on high. And those wild elephants, betraying the usual
symptoms of alarm by urinating and ejecting the contents of their
stomachs and vomiting blood in large quantities, trampled, as they ran,
many warriors to death. And that forest which had been full of animals,
was by the king with his bands of followers and with sharp weapons soon
made bereft of lions and tigers and other monarchs of the wilderness.'"
SECTION LXX
"Such was the delicious and excellent forest that the great bowman
entered. And trees with branches beautified with clusters began to wave
gently at the soft breeze and rain their flowers over the monarch's head.
And the trees, clad in their flowery attires of all colours, with
sweet-throated warblers perched on them, stood there in rows with heads
touching the very heavens. And around their branches hanging down with
the weight of flowers the bees tempted by the honey hummed in sweet
chorus. And the king, endued with great energy, beholding innumerable
spots covered with bowers of creepers decked with clusters of flowers,
from excess of gladness, became very much charmed. And the forest was
exceedingly beautiful in consequence of those trees ranged around with
flowery branches twining with each other and looking like so many
rainbows for gaudiness and variety of colour. And it was the resort of
bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras,
of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant
breezes, conveying the fragrance from fresh flowers, blew in all
directions as if they had come there to sport with the trees. And the
king saw that charming forest gifted with such beauties. And it was
situated in a delta of the river, and the cluster of high trees standing
together lent the place the look of a gaudy pole erected to Indra's
honour.
"And in that forest which was the resort of ever cheerful birds, the
monarch saw a delightful and charming retreat of ascetics. And there were
many trees around it. And the sacred fire was burning within it. And the
king worshipped that unrivalled retreat. And he saw seated in it numerous
Yotis, Valakhilyas and other Munis. And it was adorned with many chambers
containing sacrificial fire. And the flowers dropping from the trees had
formed a thick carpet spread over the ground. And the spot looked
exceedingly beautiful with those tall trees of large trunks. And by it
flowed, O king, the sacred and transparent Malini with every species of
water-fowl playing on its bosom. And that stream infused gladness into
the hearts of the ascetics who resorted to it for purposes of ablutions.
And the king beheld on its banks many innocent animals of the deer
species and was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct, then
entered that asylum which was like unto the region of the celestials,
being exceedingly beautiful all over. And the king saw that it stood on
the margin of the sacred stream which was like the mother of all the
living creatures residing in its vicinage. And on its bank sported the
Chakravaka, and waves of milkwhite foam. And there stood also the
habitations of Kinnaras. And monkeys and bears too disported themselves
in numbers. And there lived also holy ascetics engaged in studies and
meditation. And there could be seen also elephants and tigers and snakes.
And it was on the banks of that stream that the excellent asylum of the
illustrious Kasyapa stood, offering a home to numerous Rishis of great
ascetic merit. And beholding that river, and also the asylum washed by
that river which was studded with many islands and which possessed banks
of so much beauty,--an asylum like unto that of Nara and Narayana laved
by the water of the Ganga--the king resolved to enter into that sacred
abode. And that bull among men, desirous of beholding the great Rishi of
ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who
possessed every virtue and who, for his splendour, could be gazed at with
difficulty, approached that forest resounding with the notes of maddened
peacocks and like unto the gardens of the great Gandharva, Chitraratha,
himself. And halting his army consisting of flags, cavalry, infantry, and
elephants at the entrance of the forest, the monarch spoke as follows, 'I
shall go to behold the mighty ascetic of Kasyapa's race, one who is
without darkness. Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's
garden, soon forgot his hunger and thirst. And he was pleased beyond
measure. And the monarch, laying aside all signs of royalty, entered that
excellent asylum with but his minister and his priest, desirous of
beholding that Rishi who was an indestructible mass of ascetic merit. And
the king saw that the asylum was like unto the region of Brahman. Here
were bees sweetly humming and there were winged warblers of various
species pouring forth their melodies. At particular places that tiger
among men heard the chanting of Rik hymns by first-rate Brahmanas
according to the just rules of intonation. Other places again were graced
with Brahmanas acquainted with ordinances of sacrifice, of the Angas and
of the hymns of the Yajurveda. Other places again were filled with the
harmonious strains of Saman hymns sung by vow-observing Rishis. At other
places the asylum was decked with Brahmanas learned in the Atharvan Veda.
At other places again Brahmanas learned in the Atharvan Veda and those
capable of chanting the sacrificial hymns of the Saman were reciting the
Samhitas according to the just rules of voice. And at other places again,
other Brahmanas well-acquainted with the science of orthoepy were
reciting mantras of other kinds. In fact, that sacred retreat resounding
with these holy notes was like unto a second region of Brahman himself.
And there were many Brahmanas skilled in the art of making sacrificial
platforms and in the rules of Krama in sacrifices, conversant with logic
and the mental sciences, and possessing a complete knowledge of the
Vedas. There were those also who were fully acquainted with the meanings
of all kinds of expressions; those that were conversant with all special
rites, those also that were followers of Moksha-Dharma; those again that
were well-skilled in establishing propositions; rejecting superfluous
causes, and drawing right conclusions. There were those having a
knowledge of the science of words (grammar), of prosody, of Nirukta;
those again that were conversant with astrology and learned in the
properties of matter and the fruits of sacrificial rites, possessing a
knowledge of causes and effects, capable of understanding the cries of
birds and monkeys, well-read in large treatises, and skilled in various
sciences. And the king, as he proceeded, heard their voices. And the
retreat resounded also with voice of men capable of charming human
hearts. And the slayer of hostile heroes also saw around him learned
Brahmanas of rigid vows engaged in Japa (the repeated muttering of the
names of gods) and Homa (burnt-offering). And the king wondered much on
beholding the beautiful carpets which those Brahmanas offered to him
respectfully. And that best of monarchs, at the sight of the rites with
which those Brahmanas worshipped the gods and the great Rishis, thought
within himself that he was in the region of Brahman. And the more the
king saw that auspicious and sacred asylum of Kasyapa protected by that
Rishi's ascetic virtues and possessing all the requisites of a holy
retreat, the more he desired to see it. In fact, he was not satisfied
with his short survey. And the slayer of heroes at last, accompanied by
his minister and his priest, entered that charming and sacred retreat of
Kasyapa inhabited all around by Rishis of ascetic wealth and exalted
vows.'"
SECTION LXXI
"Sakuntala then answered, 'My illustrious father hath gone away from the
asylum to fetch fruit. Wait but a moment and thou wilt see him when he
arrives.'
"Vaisampayana continued, 'The king not seeing the Rishi and addressed
thus by her, beheld that the maiden was exceedingly beautiful and endued
with perfect symmetry of shape. And he saw that she was of sweet smiles.
And she stood decked with the beauty of her faultless features, her
ascetic penances, and her humility. And he saw that she was in the bloom
of youth. He therefore asked her, 'Who art thou? And whose daughter, O
beautiful one? Why hast thou come into the woods also? O handsome one,
gifted with so much beauty and such virtues, whence hast thou come? O
charming one, at the very first glance hast thou stolen my heart! I
desire to learn all about thee; therefore tell me all.' And thus
addressed by the monarch, the maiden smilingly replied in these sweet
words, 'O Dushmanta, I am the daughter of the virtuous, wise,
high-souled, and illustrious ascetic Kanwa.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all
that befell me of old and how I became the daughter of the Muni. Once on
a time, a Rishi came here and asked about my birth. All that the
illustrious one (Kanwa) told him, hear now from me, O king!
SECTION LXXII
Kanwa continued, 'And Sakra, thus addressed by her, then commanded him
who could approach every place (viz., the god of the wind) to be present
with Menaka at the time she would be before the Rishi. And the timid and
beautiful Menaka then entered the retreat and saw there Viswamitra who
had burnt, by his penances, all his sins, and was engaged still in
ascetic penances. And saluting the Rishi, she then began to sport before
him. And just at that time Marut robbed her of her garments that were
white as the Moon. And she thereupon ran, as if in great bashfulness, to
catch hold of her attire, and as if she was exceedingly annoyed with
Marut. And she did all this before the very eyes of Viswamitra who was
endued with energy like that of fire. And Viswamitra saw her in that
attitude. And beholding her divested of her robes, he saw that she was of
faultless feature. And that best of Munis saw that she was exceedingly
handsome, with no marks of age on her person. And beholding her beauty
and accomplishments that bull amongst Rishis was possessed with lust and
made a sign that he desired her companionship. And he invited her
accordingly, and she also of faultless features expressed her acceptance
of the invitation. And they then passed a long time there in each other's
company. And sporting with each other, just as they pleased, for a long
time as if it were only a single day, the Rishi begat on Menaka a
daughter named Sakuntala. And Menaka (as her conception advanced) went to
the banks of the river Malini coursing along a valley of the charming
mountains of Himavat. And there she gave birth to that daughter. And she
left the new-born infant on the bank of that river and went away. And
beholding the new-born infant lying in that forest destitute of human
beings but abounding with lions and tigers, a number of vultures sat
around to protect it from harm. No Rakshasas or carnivorous animals took
its life. Those vultures protected the daughter of Menaka. I went there
to perform my ablution and beheld the infant lying in the solitude of the
wilderness surrounded by vultures. Bringing her hither I have made her my
daughter. Indeed, the maker of the body, the protector of life, the giver
of food, are all three, fathers in their order, according to the
scriptures. And because she was surrounded in the solitude of the
wilderness, by Sakuntas (birds), therefore, hath she been named by me
Sakuntala (bird-protected). O Brahman, learn that it is thus that
Sakuntala hath become my daughter. And the faultless Sakuntala also
regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by
him. O king of men, it is thus that thou must know I am the daughter of
Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus
have I told thee, O king, all that hath been heard by me regarding my
birth!'"
SECTION LXXIII
"Sakuntala, hearing this, said, 'O king, my father hath gone away from
this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou
shouldst be my life's companion. Know thou that I exist for thee, and my
heart is in thee. One is certainly one's own friend, and one certainly
may depend upon one's own self. Therefore, according to the ordinance,
thou canst certainly bestow thyself. There are, in all, eight kinds of
marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva,
Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create,
hath spoken of the appropriateness of all these forms according to their
order. Know, O faultless one, that the first four of these are fit for
Brahmanas, and the first six for Kshatriyas. As regards kings, even the
Rakshasa form is permissible. The Asura form is permitted to Vaisyas and
Sudras. Of the first five the three are proper, the other two being
improper. The Paisacha and the Asura forms should never be practised.
These are the institutes of religion, and one should act according to
them. The Gandharva and the Rakshasa form are consistent with the
practices of Kshatriyas. Thou needst not entertain the least fear. There
is not the least doubt that either according to any one of these
last-mentioned forms, or according to a union of both of them, our
wedding may take place. O thou of the fairest complexion, full of desire
I am, thou also in a similar mood mayst become my wife according to the
Gandharva form.'
"Sakuntala, having listened to all this, answered, 'If this be the course
sanctioned by religion, if, indeed, I am my own disposer, hear, O thou
foremost one of Puru's race, what my terms are. Promise truly to give me
what I ask thee. The son that shall be begotten on me shall become thy
heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou
grant this, then let our union take place.'
"The moment the king had left, Kanwa arrived at his abode. But Sakuntala,
from a sense of shame, did not go out to receive her father. That great
ascetic, however, possessed of spiritual knowledge, knew all. Indeed
beholding everything with his spiritual eye, the illustrious one was
pleased, and addressing her, said, 'Amiable one, what hath been done by
thee today in secret, without, having waited for me--viz., intercourse
with a man--hath not been destructive of thy virtue. Indeed, union
according to the Gandharva form, of a wishful woman with a man of sensual
desire, without mantras of any kind, it is said, is the best for
Kshatriyas. That best of men, Dushmanta, is also high-souled and
virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son
that shall be born of thee shall be mighty and illustrious in this world.
And he shall have sway over the sea. And the forces of that illustrious
king of kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And
taking down the load he had with him and placing the fruits in proper
order, she told him, 'It behoveth thee to give thy grace to that
Dushmanta whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am
inclined to bless him. But receive from me, O blessed one, the boon that
thou desirest.'
SECTION LXXIV
"Vaisampayana said, 'After Dushmanta had left the asylum having made
those promises unto Sakuntala, the latter of tapering thighs brought
forth a boy of immeasurable energy. And when the child was three years
old, he became in splendour like the blazing fire. And, O Janamejaya, he
was possessed of beauty and magnanimity and every accomplishment. And
that first of virtuous men, Kanwa, caused all the rites of religion to be
performed in respect of that intelligent child thriving day by day. And
the boy gifted with pearly teeth and shining locks, capable of slaying
lions even then, with all auspicious signs on his palm, and broad
expansive forehead, grew up in beauty and strength. And like unto a
celestial child in splendour, he began to grow up rapidly. And when he
was only six years of age, endued with great strength he used to seize
and bind to the trees that stood around that asylum, lions and tigers and
bears and buffaloes and elephants. And he rode on some animals, and
pursued others in sportive mood. The dwellers at Kanwa's asylum thereupon
bestowed on him a name. And they said, because he seizes and restrains an
animals however strong, let him, be called Sarvadamana (the subduer of
all). And it was thus that the boy came to be named Sarvadamana, endued
as he was with prowess, and energy and strength. And the Rishi seeing the
boy and marking also his extraordinary acts, told Sakuntala that the time
had come for his installation as the heir-apparent. And beholding the
strength of the boy, Kanwa commanded his disciples, saying, 'Bear ye
without delay this Sakuntala with her son from this abode to that of her
husband, blessed with every auspicious sign. Women should not live long
in the houses of their paternal or maternal relations. Such residence is
destructive of their reputation, their good conduct, their virtue.
Therefore, delay not in bearing her hence.' These disciples of the Rishi
thereupon, saying 'So be it,' went towards the city named after an
elephant (Hastinapura) with Sakuntala and her son ahead of them. And then
she of fair eye-brows, taking with her that boy of celestial beauty,
endued with eyes like lotus petals, left the woods where she had been
first known by Dushmanta. And having approached the king, she with her
boy resembling in splendour the rising sun was introduced to him. And the
disciples of the Rishi having introduced her, returned to the asylum. And
Sakuntala having worshipped the king according to proper form, told him,
'This is thy son, O king! Let him be installed as thy heir-apparent. O
king, this child, like unto a celestial, hath been begotten by thee upon
me. Therefore, O best of men, fulfil now the promise thou gavest me. Call
to mind, O thou of great good fortune, the agreement thou hadst made on
the occasion of thy union with me in the asylum of Kanwa.'
"The king, hearing these her words, and remembering everything said, 'I
do not remember anything. Who art thou, O wicked woman in ascetic guise?
I do not remember having any connection with thee in respect of Dharma,
Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by
him, the fair-coloured innocent one became abashed. Grief deprived her of
consciousness and she stood for a time like an wooden post. Soon,
however, her eyes became red like copper and her lips began to quiver.
And the glances she now and then cast upon the king seemed to burn the
latter. Her rising wrath however, and the fire of her asceticism, she
extinguished within herself by an extraordinary effort. Collecting her
thoughts in a moment, her heart possessed with sorrow and rage, she thus
addressed her lord in anger, looking at him, 'Knowing everything, O
monarch, how canst thou, like an inferior person, thus say that thou
knowest it not? Thy heart is a witness to the truth or falsehood of this
matter. Therefore, speak truly without degrading thyself. He who being
one thing representeth himself as another thing to others, is like a
thief and a robber of his own self. Of what sin is he not capable? Thou
thinkest that thou alone hast knowledge of thy deed. But knowest thou not
that the Ancient, Omniscient one (Narayana) liveth in thy heart? He
knoweth all thy sins, and thou sinnest in His presence. He that sins
thinks that none observes him. But he is observed by the gods and by Him
also who is in every heart. The Sun, the Moon, the Air, the Fire, the
Earth, the Sky, Water, the heart, Yama, the day, the night, both
twilights, and Dharma, all witness the acts of man. Yama, the son of
Surya, takes no account of the sins of him with whom Narayana the witness
of all acts, is gratified. But he with whom Narayana is not gratified is
tortured for his sins by Yama. Him who degradeth himself by representing
his self falsely, the gods never bless. Even his own soul blesseth him
not. I am a wife devoted to my husband. I have come of my own accord, it
is true. But do not, on that account, treat me with disrespect. I am thy
wife and, therefore, deserve to be treated respectfully. Wilt thou not
treat me so, because I have come hither of my own accord? In the presence
of so many, why dost thou treat me like an ordinary woman? I am not
certainly crying in the wilderness. Dost thou not hear me? But if thou
refuse to do what I supplicate thee for, O Dushmanta, thy head this
moment shall burst into a hundred pieces! The husband entering the womb
of the wife cometh out himself in the form of the son. Therefore is the
wife called by those cognisant of the Vedas as Jaya (she of whom one is
born). And the son that is so born unto persons cognisant of the Vedic
Mantras rescueth the spirits of deceased ancestors. And because the son
rescueth ancestors from the hell call Put, therefore, hath he been called
by the Self-create himself as Puttra (the rescuer from Put). By a son one
conquereth the three worlds. By a son's son, one enjoyeth eternity. And
by a grandson's son great-grand-fathers enjoy everlasting happiness. She
is a true wife who is skilful in household affairs. She is a true wife
who hath borne a son. She is a true wife whose heart is devoted to her
lord. She is a true wife who knoweth none but her lord. The wife is a
man's half. The wife is the first of friends. The wife is the root of
religion, profit, and desire. The wife is the root of salvation. They
that have wives can perform religious acts. They that have wives can lead
domestic lives. They that have wives have the means to be cheerful. They
that have wives can achieve good fortune. Sweet-speeched wives are
friends on occasions of joy. They are as fathers on occasions of
religious acts. They are mothers in sickness and woe. Even in the deep
woods to a traveller a wife is his refreshment and solace. He that hath a
wife is trusted by all. A wife, therefore, is one's most valuable
possession. Even when the husband leaving this world goeth into the
region of Yama, it is the devoted wife that accompanies him thither. A
wife going before waits for the husband. But if the husband goeth before,
the chaste wife followeth close. For these reasons, O king, doth marriage
exist. The husband enjoyth the companionship of the wife both in this and
in the other worlds. It hath been said by learned persons that one is
himself born as one's son. Therefore, a man whose wife hath borne a son
should look upon her as his mother. Beholding the face of the son one
hath begotten upon his wife, like his own face in a mirror, one feeleth
as happy as a virtuous man, on attaining to heaven. Men scorched by
mental grief, or suffering under bodily pain, feel as much refreshed in
the companionship of their wives as a perspiring person in a cool bath.
No man, even in anger, should ever do anything that is disagreeable to
his wife, seeing that happiness, joy, and virtue,--everything dependeth
on the wife. A wife is the sacred field in which the husband is born
himself. Even Rishis cannot create creatures without women. What
happiness is greater than what the father feeleth when the son running
towards him, even though his body be covered with dust, claspeth his
limbs? Why then dost thou treat with indifference such a son, who hath
approached thee himself and who casteth wistful glances towards thee for
climbing thy knees? Even ants support their own eggs without destroying
them; then why shouldst not thou, a virtuous man that thou art, support
thy own child? The touch of soft sandal paste, of women, of (cool) water
is not so agreeable as the touch of one's own infant son locked in one's
embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost
of all quadrupeds, a protector, the foremost of all superiors, so is the
son the foremost of all objects, agreeable to the touch. Let, therefore,
this handsome child touch thee in embrace. There is nothing in the world
more agreeable to the touch than the embrace of one's son. O chastiser of
foes, I have brought forth this child, O monarch, capable of dispelling
all thy sorrows after bearing him in my womb for full three years. O
monarch of Puru's race, 'He shall perform a hundred
horse-sacrifices'--these were the words uttered from the sky when I was
in the lying-in room. Indeed, men going into places remote from their
homes take up there others' children on their laps and smelling their
heads feel great happiness. Thou knowest that Brahmanas repeat these
Vedic mantras on the occasion of the consecrating rites of infancy.--Thou
art born, O son, of my body! Thou art sprung from my heart. Thou art
myself in the form of a son. Live thou to a hundred years! My life
dependeth on thee, and the continuation of my race also, on thee.
Therefore, O son, live thou in great happiness to a hundred years. He
hath sprung from thy body, this second being from thee! Behold thyself in
thy son, as thou beholdest thy image in the clear lake. As the
sacrificial fire is kindled from the domestic one, so hath this one
sprung from thee. Though one, thou hast divided thyself. In course of
hunting while engaged in pursuit of the deer, I was approached by thee, O
king, I who was then a virgin in the asylum of my father. Urvasi,
Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six
foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the
first. Descending from heaven on Earth, after intercourse with
Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought
me forth in a valley of Himavat. Bereft of all affection, she went away,
cast me there as if I were the child of somebody else. What sinful act
did I do, of old, in some other life that I was in infancy cast away by
my parents and at present am cast away by thee! Put away by thee, I am
ready to return to the refuge of my father. But it behoveth thee not to
cast off this child who is thy own.'
"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having
begot upon thee this son. Women generally speak untruths. Who shall
believe in thy words? Destitute of all affection, the lewd Menaka is thy
mother, and she cast thee off on the surface of the Himavat as one throws
away, after the worship is over, the flowery offering made to his gods.
Thy father too of the Kshatriya race, the lustful Viswamitra, who was
tempted to become a Brahmana, is destitute of all affection. However,
Menaka is the first of Apsaras, and thy father also is the first of
Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy
words deserve no credit. Art thou not ashamed to speak them, especially
before me? Go hence, O wicked woman in ascetic guise. Where is that
foremost of great Rishis, where also is that Apsara Menaka? And why art
thou, low as thou art, in the guise of an ascetic? Thy child too is grown
up. Thou sayest he is a boy, but he is very strong. How hath he soon
grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd
woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic
guise, all that thou sayest is quite unknown to me. I don't know thee. Go
withersoever thou choosest.'
"Sakuntala replied, 'Thou seest, O king, the fault of others, even though
they be as small as a mustard seed. But seeing, thou noticest not thy own
faults even though they be as large as the Vilwa fruit. Menaka is one of
the celestials. Indeed, Menaka is reckoned as the first of celestials. My
birth, therefore, O Dushmanta, is far higher than thine. Thou walkest
upon the Earth, O king, but I roam in the skies! Behold, the difference
between ourselves is as that between (the mountain) Meru and a mustard
seed! Behold my power, O king! I can repair to the abodes of Indra,
Kuvera, Yama, and Varuna! The saying is true which I shall refer to
before thee, O sinless one! I refer to it for example's sake and not from
evil motives. Therefore, it behoveth thee to pardon me after thou hast
heard it. An ugly person considereth himself handsomer than others until
he sees his own face in the mirror. But when he sees his own ugly face in
the mirror, it is then that he perceiveth the difference between himself
and others. He that is really handsome never taunts anybody. And he that
always talketh evil becometh a reviler. And as the swine always look for
dirt and filth even when in the midst of a flower-garden, so the wicked
always choose the evil out of both evil and good that others speak.
Those, however, that are wise, on hearing the speeches of others that are
intermixed with both good and evil, accept only what is good, like geese
that always extract the milk only, though it be mixed with water. As the
honest are always pained at speaking ill of others, so do the wicked
always rejoice in doing the same thing. As the honest always feel
pleasure in showing regard for the old, so do the wicked always take
delight in aspersing the good. The honest are happy in not seeking for
faults. The wicked are happy in seeking for them. The wicked ever speak
ill of the honest. But the latter never injure the former, even if
injured by them. What can be more ridiculous in the world than that those
that are themselves wicked should represent the really honest as wicked?
When even atheists are annoyed with those that have fallen off from truth
and virtue and who are really like angry snakes of virulent poison, what
shall I say of myself who am nurtured in faith? He that having begotten a
son who is his own image, regardeth him not, never attaineth to the
worlds he coveteth, and verily the gods destroy his good fortune and
possessions. The Pitris have said that the son continueth the race and
the line and is, therefore, the best of all religious acts. Therefore,
none should abandon a son. Manu hath said that there are five kinds of
sons; those begotten by one's self upon his own wife, those obtained (as
gift) from others, those purchased for a consideration, those reared with
affection and those begotten upon other women than upon wedded wives.
Sons support the religion and achievements of men, enhance their joys,
and rescue deceased ancestors from hell. It behoveth thee not, therefore,
O tiger among kings, to abandon a son who is such. Therefore, O lord of
Earth, cherish thy own self, truth, and virtue by cherishing thy son. O
lion among monarchs, it behoveth thee not to support this deceitfulness.
The dedication of a tank is more meritorious than that of a hundred
wells. A sacrifice again is more meritorious than the dedication of a
tank. A son is more meritorious than a sacrifice. Truth is more
meritorious than a hundred sons. A hundred horse-sacrifices had once been
weighed against Truth, and Truth was found heavier than a hundred
horse-sacrifices. O king, Truth, I ween, may be equal to the study of,
the entire Vedas and ablutions in all holy places. There is no virtue
equal to Truth: there is nothing superior to Truth. O king, Truth is God
himself; Truth is the highest vow. Therefore, violate not thy pledge, O
monarch! Let Truth and thee be even united. If thou placest no credit in
my words, I shall of my own accord go hence. Indeed, thy companionship
should be avoided. But thou, O Dushmanta, that when thou art gone, this
son of mine shall rule the whole Earth surrounded by the four seas and
adorned with the king of the mountains."
SECTION LXXV
"Prachetas had ten sons who were all devoted to asceticism and possessed
of every virtue. They burnt, of old, by the fire emanating from their
mouths, several plants of poisonous and innumerable large trees that had
covered the Earth and became a source of great discomfort to man. After
these ten, was born another named Daksha. It is from Daksha that all
creatures have sprung. Therefore is he, O tiger among men, called the
Grandfather. Born of Prachetas the Muni Daksha, uniting himself with
Virini, begat a thousand sons of rigid vows, all like himself. And Narada
taught these thousand sons of Daksha the excellent philosophy of Sankhya
as a means of salvation. And, O Janamejaya, the lord of creation, Daksha,
then, from the desire of making creatures, begat fifty daughters. And he
made all of them his appointed daughters (so that their sons might be his
sons also for the performance of all religious acts). And he bestowed ten
of his daughters on Dharma, and thirteen on Kasyapa. And he gave
twenty-seven to Chandra, who are all engaged in indicating time. And
Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives,
the Adityas, the celestials endued with great energy and having Indra as
their head and also Vivaswat (the Sun). And of Vivaswat was born the lord
Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted
with great intelligence and named Manu. And Manu was endued with great
wisdom and devoted to virtue. And he became the progenitor of a line. And
in Manu's race have been born all human beings, who have, therefore, been
called Manavas. And it is of Manu that all men including Brahmanas,
Kshatriyas, and others have been descended, and are, therefore, all
called Manavas. Subsequently, O monarch, the Brahmanas became united with
the Kshatriyas. And those sons of Manu that were Brahmanas devoted
themselves to the study of the Vedas. And Manu begat ten other children
named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the
eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta,
the tenth. They all betook themselves to the practices of Kshatriyas.
Besides these, Manu had fifty other sons on Earth. But we heard that they
all perished, quarrelling with one another. The learned Pururavas was
born of Ila. It hath been heard by us that Ila was both his mother and
father. And the great Pururavas had sway over thirteen islands of the
sea. And, though a human being, he was always surrounded by companions
that were superhuman. And Pururavas intoxicated with power quarrelled
with the Brahmanas and little caring for their anger robbed them of their
wealth. Beholding all this Sanatkumara came from the region of Brahman
and gave him good counsel, which was, however, rejected by Pururavas.
Then the wrath of the great Rishis was excited, and the avaricious
monarch, who intoxicated with power, had lost his reason, was immediately
destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas the
three kinds of fire (for sacrificial purpose). And he brought thence, the
Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who
were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and
Satayus. And it is said that Ayus begat four sons named Nahusha,
Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And,
O monarch, Nahusha, of all the sons of Ayus, being gifted with great
intelligence and prowess ruled his extensive kingdom virtuously. And king
Nahusha supported evenly the Pitris, the celestials, the Rishis, the
Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and
the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But
he made the Rishis pay tribute and carry him on their backs like bests of
burden. And, conquering the very gods by the beauty of his person, his
asceticism, prowess, and energy, he ruled as if he were Indra himself.
And Nahusha begat six sons, all of sweet speech, named Yati, Yayati,
Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a
Muni like unto Brahman himself. Yayati became a monarch of great prowess
and virtue. He ruled the whole Earth, performed numerous sacrifices,
worshipped the Pitris with great reverence, and always respected the
gods. And he brought the whole world under his sway and was never
vanquished by any foe. And the sons of Yayati were all great bowmen and
resplendent with every virtue. And, O king, they were begotten upon (his
two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and
Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king,
having virtuously ruled his subjects for a long time, Yayati was attacked
with a hideous decrepitude destroying his personal beauty. And attacked
by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and
Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to
be a young man and to gratify my appetites in the company of young women.
Do you help me therein.' To him his eldest son born of Devayani then
said, 'What needest thou, O king? Dost thou want to have your youth?'
Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth
I would enjoy myself. During the time of a great sacrifice I have been
cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your
youth. Take any of you this my decrepitude and with my body rule ye my
kingdom. I would enjoy myself with a renovated body. Therefore, ye my
sons, take ye my decrepitude.' But none of his sons accepted his
decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy
thyself thou once again with a renovated body and returned youth! I shall
take thy decrepitude and at thy command rule thy kingdom.' Thus
addressed, the royal sage, by virtue of his ascetic power then
transferred his own decrepitude unto that high-souled son of his and with
the youth of Puru became a youth; while with the monarch's age Puru ruled
his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among
kings, remained as strong and powerful as a tiger. And he enjoyed for a
long time the companionship of his two wives. And in the gardens of
Chitraratha (the king of Gandharvas), the king also enjoyed the company
of the Apsara Viswachi. But even after all this, the great king found his
appetites unsatiated. The king, then recollected the following truths
contained in the Puranas, 'Truly, one's appetites are never satiated by
enjoyment. On the other hand, like sacrificial butter poured into the
fire, they flame up with indulgence. Even if one enjoyed the whole Earth
with its wealth, diamonds and gold, animals and women, one may not yet be
satiated. It is only when man doth not commit any sin in respect of any
living thing, in thought, deed, or speech, it is then that he attaineth
to purity as that of Brahman. When one feareth nothing, when one is not
feared by anything, when one wisheth for nothing, when one injureth
nothing, it is then that one attaineth to the purity of Brahman.' The
wise monarch seeing this and satisfied that one's appetites are never
satiated, set his mind at rest by meditation, and took back from his son
his own decrepitude. And giving him back his youth, though his own
appetites were unsatiated, and installing him on the throne, he spoke
unto Puru thus, 'Thou art my true heir, thou art my true son by whom my
race is to be continued. In the world shall my race be known by thy name.'
"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our
ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the
unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me
also, one after another, of those monarchs separately who were the
founders of dynasties.'
"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra
himself. I will tell thee, in reply to thy question, O Janamejaya, how
both Sukra and Vrishaparvan bestowed upon him, with due rites, their
daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore, frequent
encounters for the sovereignty of the three worlds with everything in
them. The gods, then, from desire of victory, installed the son of
Angiras (Vrihaspati) as their priest to conduct their sacrifices; while
their opponents installed the learned Usanas as their priest for the same
purpose. And between those two Brahmanas there are always much boastful
rivalry. Those Danavas assembled for encounter that were slain by the
gods were all revived by the seer Sukra by the power of his knowledge.
And then starting again, into life,--these fought with the gods. The
Asuras also slew on the field of battle many of the celestials. But the
open-minded Vrihaspati could not revive them, because he knew not the
science called Sanjivani (re-vivification) which Kavya endued with great
energy knew so well. And the gods were, therefore, in great sorrow. And
the gods, in great anxiety of heart and entertaining a fear of the
learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and
spoke unto him, saying, 'We pay court to thee, be kind to us and do us a
service that we regard as very great. That knowledge which resides in
Sukra, that Brahmana of immeasurable prowess, make thy own as soon as
thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He
always protects the Danavas but never us, their opponents. Thou art his
junior in age, and, therefore, capable of adoring him with reverence.
Thou canst also adore Devayani, the favourite daughter of that
high-souled Brahmana. Indeed, thou alone art capable of propitiating them
both by worship. There is none else that can do so. By gratifying
Devayani with thy conduct, liberality, sweetness, and general behaviour,
thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus
solicited by the gods, said 'So be it, and went to where Vrishaparvan
was. Kacha, thus sent by the gods, soon went to the capital of the chief
of the Asuras, and beheld Sukra there. And beholding him, he thus spoke
unto him, 'Accept me as thy disciple. I am the grandson of the Rishi
Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself
becoming my preceptor, I shall practise the Brahmacharya mode of life for
a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy
speech. I will treat thee with regard; for by so doing, it is Vrihaspati
who will be regarded.'
'Thy evening-fire hath been kindled. The Sun also hath set, O father! The
kine have returned without him who tendeth them. Kacha is, indeed, not to
be seen. It is plain that Kacha hath been lost, or is dead. Truly do I
say, O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one
come.' Then having recourse to the science of reviving the dead, Sukra
summoned Kacha. And summoned by his preceptor, Kacha appeared before him
in the gladness of heart tearing by virtue of his preceptor's science the
bodies of the wolves (that had devoured him). And asked about the cause
of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by
that Brahman's daughter, he told her, 'I was dead. O thou of pure
manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I
was coming towards our abode. I sat under a banian tree. The kine also,
having been brought together, were staying under the shade of that same
banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard
me answer, 'I am the son of Vrihaspati.' As soon as I said this, the
Danavas slew me, and hacking my body into pieces gave my remains to
jackals and wolves. And they then went home in the gladness of heart. O
amiable one, summoned by the high-souled Bhargava, I after all come
before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into the
woods. And as he was roving about for gathering flowers, the Danavas
beheld him. They again slew him, and pounding him into a paste they mixed
it with the water of the ocean. Finding him long still (in coming), the
maiden again represented the matter unto her father. And summoned again
by the Brahmana with the aid of his science, Kacha appearing before his
preceptor and his daughter told everything as it had happened. Then
slaying him for the third time and burning him and reducing him to ashes,
the Asuras gave those ashes to the preceptor himself, mixing them with
his wine. And Devayani again spoke unto her father, saying, 'O father,
Kacha was sent to gather flowers. But he is not to be seen. It is plain
he hath been lost, or has died. I tell thee truly, I would not live
without him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to
the region of the dead. Though revived by my science, he is thus slain
frequently. What, indeed, am I to do? O Devayani, do not grieve, do not
cry. One like thee should not grieve for one that is mortal. Thou art
indeed, O daughter, in consequence of my prowess, worshipped thrice a day
during the ordained hours of prayer, by Brahmanas, the gods with Indra,
the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is
impossible to keep him alive, for revived by me he is often killed.' To
all this Devayani replied, 'Why shall I, O father, not grieve for him
whose grandfather is old Angiras himself, whose father is Vrihaspati who
is an ocean of ascetic merit, who is the grandson of a Rishi and the son
also of a Rishi? He himself too was a Brahmacharin and an ascetic; always
wakeful and skilled in everything. I will starve and follow the way Kacha
has gone. The handsome Kacha is, O father, dear unto me.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is
with my death that Kacha can get his life back. O Devayani, Kacha is even
within me. There is no other way of his coming out except by ripping open
my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The
death of Kacha and thy own death are to me the same! The death of Kacha
would deprive me of life. If thou also diest, I shall not be able to bear
my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one
already crowned with success, because Devayani regards thee so well.
Accept the science that I will today impart to thee, if, indeed, thou be
not Indra in the form of Kacha. None can come out of my stomach with
life. A Brahmana, however, must not be slain, therefore, accept thou the
science I impart to thee. Start thou into life as my son. And possessed
of the knowledge received from me, and revived by me, take care that, on
coming out of my body, thou dost act gracefully.'
SECTION LXXVII
"Vaisampayana said, 'After the expiry of the period of his vow, Kacha,
having obtained his preceptor's leave, was about to return to the abode
of the celestials, when Devayani, addressing him, said, 'O grandson of
the Rishi Angiras, in conduct and birth, in learning, asceticism and
humility, thou shinest most brightly. As the celebrated Rishi Angiras is
honoured and regarded by my father, so is thy father regarded and
worshipped by me. O thou of ascetic wealth, knowing this, listen to what
I say. Recollect my conduct towards thee during the period of thy vow
(Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy
affections on me. O accept my hand duly with ordained mantras.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me
into such a sinful course. O thou of fair eye-brows, be gracious unto me.
Beautiful one, thou art to me an object of greater regard than my
preceptor. Full of virtuous resolves, O large-eyed one, of face as
handsome, as moon, the place where thou hadst resided, viz., the body of
Kavya, hath also been my abode. Thou art truly my sister. Amiable one,
happily have we passed the days that we have been together. There is
perfect good understanding between us. I ask thy leave to return to my
abode. Therefore, bless me so that my journey may be safe. I must be
remembered by thee, when thou recallest me in connection with topics of
conversation, as one that hath not transgressed virtue. Always attend
upon my preceptor with readiness and singleness of heart.' To all this,
Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to
make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because thou
art the daughter of my preceptor, and not because thou hast any fault.
Nor hath my preceptor in this respect issued any command. Curse me if it
please thee. I have told thee what the behaviour should be of a Rishi. I
do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou
hast acted under the influence of passion and not from a sense of duty.
Therefore, thy desire will not be fulfilled. No Rishi's son shall ever
accept thy hand in marriage. Thou hast said that my knowledge shall not
bear fruit. Let it be so. But in respect of him it shall bear fruit to
whom I may impart it.'
SECTION LXXVIII
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that
spot. The king had been out a-hunting. The couple of horses harnessed to
his car and the other single horse with him were all fatigued. And the
king himself was thirsty. And the son of Nahusha saw a well that was by.
And he saw that it was dry. But in looking down into it, he saw a maiden
who in splendour was like a blazing fire. And beholding her within it,
the blessed king addressed that girl of the complexion of the celestials,
soothing her with sweet words. And he said, 'Who art thou, O fair one, of
nails bright as burnished copper, and with ear-rings decked with
celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep
in affliction? How, indeed, hast thou fallen into this well covered with
creepers and long grass? And, O slender-waisted girl, answer me truly
whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back into
life the Asuras slain by the gods. He doth not know what hath befallen
me. This is my right hand, O king, with nails bright as burnished copper.
Thou art well-born; I ask thee, to take and raise me up! I know thou art
of good behaviour, of great prowess, and of wide fame! It behoveth thee,
therefore, to raise me from this well.'
"When the son of Nahusha had gone away, Devayani of faultless features,
afflicted with grief, then spoke unto her maid, Ghurnika by name, who met
her then. And she said, 'O Ghurnika, go thou quickly and speak to my
father without loss of time of everything as it hath happened. I shall
not now enter the city of Vrishaparvan.'
SECTION LXXIX
"Sukra continued, 'Know, then, O Devayani, that he that mindeth not the
evil speeches of others, conquereth everything! The wise say that he is a
true charioteer who without slackening holdeth tightly the reins of his
horses. He, therefore, is the true man that subdueth, without indulging
in his rising wrath. Know thou, O Devayani, that by him is everything
conquered, who calmly subdueth his rising anger. He is regarded as a man
who by having recourse to forgiveness, shaketh off his rising anger like
a snake casting off its slough He that suppresseth his anger, he that
regardeth not the evil speeches of others, he that becometh not angry,
though there be cause, certainly acquireth the four objects for which we
live (viz., virtue, profit, desire, and salvation) Between him that
performeth without fatigue sacrifices every month for a hundred years,
and him that never feeleth angry at anything, he that feeleth not wrath
is certainly the higher. Boys and girls, unable to distinguish between
right and wrong, quarrel with each other. The wise never imitate them.'
Devayani, on hearing this speech of her father, said, 'O father, I know,
also what the difference is between anger and forgiveness as regards the
power of each. But when a disciple behaveth disrespectfully, he should
never be forgiven by the preceptor if the latter is really desirous of
benefiting the former. Therefore, I do not desire to live any longer in a
country where evil behaviour is at a premium. The wise man desirous of
good, should not dwell among those sinfully inclined men who always speak
ill of good behaviour and high birth. But there should one live,--indeed,
that hath been said to be the best of dwelling places,--where good
behaviour and purity of birth are known and respected. The cruel words
uttered by Vrishaparvan's daughter burn my heart even as men, desirous of
kindling a fire, burn the dry fuel. I do not think anything more
miserable for a man in the three worlds than to adore one's enemies
blessed with good fortune, himself possessing none. It hath been indeed
said by the learned that for such a man even death would be better.'"
SECTION LXXX
"Vrishaparvan then said, 'O son of Bhrigu, never have I attributed want
of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in
thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence,
we shall then go into the depths of the ocean. Indeed, there is nothing
else for us to do.'
"Sukra then replied, 'Ye Asuras, whether ye go into the depths of the
ocean or fly away to all directions. I care little. I am unable to bear
my daughter's grief. My daughter is ever dear to me. My life dependeth on
her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra,
so do I always seek thine by my ascetic merits.'
"Vrishaparvan then said, 'O Bhargava, thou art the absolute master of
whatever is possessed by the Asura chiefs in this world-their elephants,
kine and horses, and even my humble self!'
"Sukra then answered, 'If it is true, O great Asura, that I am the lord
of all the wealth of the Asuras, then go and gratify Devayani.'
SECTION LXXXI
"And Yayati seeing all this, said, 'O amiable ones, I would ask you both
your names and parentage. It seems that these two thousand maids wait on
you two.' 'Hearing the monarch, Devayani then answered, 'Listen to me, O
best of men. Know that I am the daughter of Sukra, the spiritual guide of
the Asuras. This my companion is my waiting-maid. She attendeth on me
wherever I go. She is Sarmishtha, the daughter of the Asura king
Vrishaparvan.'
"Yayati then asked, 'I am curious to know why is this thy companion of
fair eye-brows, this maiden of the fairest complexion, the daughter of
the Asura chief thy waiting-maid!' Devayani replied, 'O best of king,
everything resulteth from Fate. Knowing this also to be the result of
Fate, wonder not at it. Thy feature and attire are both like a king's.
Thy speech also is fair and correct as that of the Vedas. Tell me thy
name, whence thou art and whose son also.'
"And Devayani then said, 'This O father, is the son of Nahusha. He took
hold of my hand, when I was in distress. I bow to thee. Bestow me upon
him. I shall not wed any other person in the world.' Sukra exclaimed, 'O
thou of splendid courage, thou hast, indeed, been accepted as her lord by
this my dear daughter. I bestow her on thee. Therefore, O son of Nahusha,
accept her as thy wife.'
"Yayati then said, 'I solicit the boon, O Brahmana, that by so doing, the
sin of begetting a half-breed might not touch me.' Sukra, however,
assured him by saying, 'I shall absolve thee from the sin. Ask thou the
boon that thou desirest. Fear not to wed her. I grant thee absolution.
Maintain virtuously thy wife--the slender-waisted Devayani. Transports of
happiness be thine in her company. This other maiden, Vrishaparvan's
daughter, Sarmishtha should ever be regarded by thee. But thou shall not
summon her to thy bed.'
SECTION LXXXII
"Sarmishtha then said, 'It hath been said, O king, that it is not sinful
to lie on the occasion of a joke, in respect of women sought to be
enjoyed, on occasions of marriage, in peril of immediate death and of the
loss of one's whole fortune. Lying is excusable on these five occasions.
O king, it is not true that he is fallen who speaks not the truth when
asked. Both Devayani and myself have been called hither as companions to
serve the same purpose. When, therefore, thou hadst said that you wouldst
confine thyself to one only amongst as, that was a lie thou hadst
spoken.' Yayati replied, 'A king should ever be a model in the eyes of
his people. That monarch certainly meets with destruction who speaks an
untruth. As for myself, I dare not speak an untruth even if the greatest
loss threatens me!' Sarmishtha answered, 'O monarch, one may look upon
her friend's husband as her own. One's friend's marriage is the same as
one's own. Thou hast been chosen by my friend as her husband. Thou art as
much my husband, therefore.' Yayati then said, 'It is, indeed my vow
always to grant what one asketh. As thou askest me, tell me then what I
am to do.' Sarmishtha then said, 'Absolve me, O king, from sin. Protect
my virtue. Becoming a mother by thee, let me practise the highest virtue
in this world. It is said, O king, that a wife, a slave, and a son can
never earn wealth for themselves. What they earn always belongeth to him
who owneth them. I am, indeed, the slave of Devayani. Thou art Devayani's
master and lord. Thou art, therefore, O king, my master and lord as much
as Devayani's! I solicit thee! O, fulfil my wishes!'
"And it came to pass that Sarmishtha of sweet smiles and fair eyebrows
conceived in consequence of that connection of hers with that best of
monarchs. And, O king, that lotus-eyed lady then in due course of time
brought forth a son of the splendour of a celestial child and of eyes
like-lotus-petals.'"
SECTION LXXXIII
"Vaisampayana continued, 'Having thus talked and laughed with each other,
they separated, Devayani returning to the palace with the knowledge
imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani
two sons called Yadu and Turvasu, who were like Indra and Vishnu. And
Sarmishtha, the daughter of Vrishaparvan, became through the royal sage
the mother of three sons in all, named Drahyu, Anu, and Puru.
"And, O king, it so came to pass that one day Devayani of sweet smiles,
accompanied by Yayati, went into a solitary part of the woods, (in the
king's extensive park). And there she saw three children of celestial
beauty playing with perfect trustfulness. And Devayani asked in surprise,
'Whose children are they, O king, who are so handsome and so like unto
the children of the celestials? In splendour and beauty they are like
thee, I should think.'
"And having so said, the children approached the king to clasp his knees.
But the king dared not caress them in the presence of Devayani. The boys
then left the place, and made towards their mother, weeping in grief. And
the king, at this conduct of the boys, became very much abashed. But
Devayani, marking the affection of the children for the king learnt the
secret and addressing Sarmishtha, said, 'How hast thou dared to do me an
injury, being, as thou art, dependent on me? Dost thou not fear to have
recourse once more to that Asura custom of thine?'
"Sarmishtha said, 'O thou of sweet smiles, all that I told thee of a
Rishi is perfectly true. I have acted rightly and according to the
precepts of virtue, and therefore, do I not fear thee. When thou hadst
chosen the king for thy husband, I, too, chose him as mine. O beautiful
one, a friend's husband is, according to usage, one's own husband as
well. Thou art the daughter of a Brahmana and, therefore, deservest my
worship and regard. But dost thou not know that this royal sage is held
by me in greater esteem still?'
"And Devayani said, 'O father, virtue hath been vanquished by vice. The
low have risen, and the high have fallen. I have been offended again by
Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten
upon her by this king Yayati. But, O father, being luckless I have got
only two sons! O son of Bhrigu, this king is renowned for his knowledge
of the precepts of religion. But, O Kavya, I tell thee that he hath
deviated from the path of rectitude.'
"Sukra, hearing all this, said, 'O monarch, since thou hast made vice thy
beloved pursuit, though fully acquainted with the precepts of religion,
invincible decrepitude shall paralyse thee!' Yayati answered, 'Adorable
one, I was solicited by the daughter of the Danava king to fructify her
season. I did it from a sense of virtue and not from other motives. That
male person, who being solicited by a woman in her season doth not grant
her wishes, is called, O Brahmana, by those conversant with the Vedas, a
slayer of the embryo. He who, solicited in secret by a woman full of
desire and in season, goeth not in unto her, loseth virtue and is called
by the learned a killer of the embryo, O son of Bhrigu, for these
reasons, and anxious to avoid sin, I went into Sarmishtha.' Sukra then
replied, 'Thou art dependent on me. Thou shouldst have awaited my
command. Having acted falsely in the matter of thy duty, O son of
Nahusha, thou hast been guilty of the sin of theft.'
SECTION LXXXIV
"Yayati replied, 'Thou art sprung from my heart, O son, but thou givest
me not thy youth. Therefore, thy children shall never be kings.' And he
continued, addressing another son of his, 'O Turvasu, take thou this
weakness of mine along with my decrepitude. With thy youth, O son, I like
to enjoy the pleasure of life. After the lapse of a full thousand years I
shall give back to thee thy youth, and take back from thee my weakness
and decrepitude.'
"Turvasu replied, 'I do not like decrepitude, O father, it takes away all
appetites and enjoyments, strength and beauty of person, intellect, and
even life.' Yayati said to him, 'Thou art sprung from my heart, O son!
But thou givest me not thy youth! Therefore, O Turvasu, thy race shall be
extinct. Wretch, thou shall be the king of those whose practices and
precepts are impure, amongst whom men of inferior blood procreate
children upon women of blue blood, who live on meat, who are mean, who
hesitate not to appropriate the wives of their superiors, whose practices
are those of birds and beasts, who are sinful, and non-Aryan.'
"Vaisampayana said, 'Yayati, having thus cursed his son Turvasu, then,
addressed Sarmishtha's son Drahyu thus, 'O Drahyu, take thou for a
thousand years my decrepitude destructive of complexion and personal
beauty and give me thy youth. When a thousand years have passed away, I
shall return thee thy youth and take back my own weakness, and
decrepitude.' To this Drahyu replied, 'O king, one that is decrepit can
never enjoy elephants and cars and horses and women. Even his voice
becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.'
Yayati said to him, 'Thou art sprung from my heart, O son! But thou
refusest to give me thy youth. Therefore, thy most cherished desires
shall never be fulfilled. Thou shalt be king only in name, of that region
where there are no roads for (the passage of) horses and cars and
elephants, and good vehicles, and asses, and goats and bullocks, and
palanquins; where there is swimming only by rafts and floats.' Yayati
next addressed Anu and said, 'O Anu, take my weakness and decrepitude. I
shall with thy youth enjoy the pleasures of life for a thousand years.'
To this Anu replied, 'Those that are decrepit always eat like children
and are always impure. They cannot pour libations upon fire in proper
times. Therefore, I do not like to take thy decrepitude.' Yayati said to
him, 'Thou art sprung from my heart, thou givest not thy youth. Thou
findest so many faults in decrepitude. Therefore, decrepitude shall
overcome thee! And, O Anu, thy progeny also as soon as they attain to
youth, shall die. And thou shalt also not be able to perform sacrifices
before fire.'
"Yayati at last turned to his youngest child, Puru, and addressing him
said, 'Thou art, O Puru, my youngest son! But thou shall be the first of
all! Decrepitude, wrinkles, and whiteness of hair have come over me in
consequence of the curse of Kavya called also Usanas. I have not yet
however, been satiated with my youth. O Puru, take thou this my weakness
and decrepitude! With thy youth I shall enjoy for some years the
pleasures of life. And when a thousand years have passed away, I shall
give back to thee thy youth and take back my own decrepitude.'
"And having said this, the great ascetic Yayati, then thinking of Kavya,
transferred his decrepitude unto the body of the high-souled Puru.'"
SECTION LXXXV
"Yayati then said, 'Ye four orders with Brahmanas at their head, hear my
words as to why my kingdom should not be given to my eldest son. My
commands have been disobeyed by my eldest son, Yadu. The wise say that he
is no son who disobeyeth his father. That son, however, who doth the
bidding of his parents, who seeketh their good, who is agreeable to them,
is indeed, the best of sons. I have been disregarded by Yadu and by
Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By
Puru alone hath my word been obeyed. By him have I been much regarded.
Therefore, the youngest shall be my heir. He took my decrepitude. Indeed,
Puru is my friend. He did what was so agreeable to me. It hath also been
commanded by Sukra himself, the son of Kavi, that, that son of mine who
should obey me will become king after me and bring the whole Earth under
his sway. I, therefore, beseech thee, let Puru be installed on the
throne.'
"The people then said, 'True it is, O king, that, that son who is
accomplished and who seeketh the good of his parents, deserveth
prosperity even if he be the youngest. Therefore, doth Puru, who hath
done the good, deserve the crown. And as Sukra himself hath commanded it,
we have nothing to say to it.'
"The sons of Yadu are known by the name of the Yadavas: while those of
Turvasu have come to be called the Yavanas. And the sons of Drahyu are
the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru,
however, are the Pauravas, amongst whom, O monarch, thou art born, in
order to rule for a thousand years with thy passions under complete
control.'"
SECTION LXXXVI
"Janamejaya said, 'I desire to hear from thee in detail why Yayati,
having first obtained admission into heaven, was hurled therefrom, and
why also he gained re-admittance. Let all this, O Brahmana, be narrated
by thee in the presence of these regenerate sages. Yayati, lord of Earth,
was, indeed, like the chief of the celestials. The progenitor of the
extensive race of the Kurus, he was of the splendour of the Sun. I desire
to hear in full the story of his life both in heaven and on Earth, as he
was illustrious, and of world-wide celebrity and of wonderful
achievements.'
"King Yayati, the son of Nahusha, having installed his youngest son,
Puru, on the throne after casting his sons with Yadu for their eldest
amongst the Mlechchhas, entered the forest to lead the life of a hermit.
And the king eating fruits and roots lived for some time in the forest.
Having his mind and passions under complete control, the king gratified
by sacrifices the Pitris and the gods. And he poured libations of
clarified butter upon the fire according to the rites prescribed for
those leading the Vanaprastha mode of life. And the illustrious one
entertained guests and strangers with the fruit of the forest and
clarified butter, while he himself supported life by gleaning scattered
corn seeds. And the king; led this sort of life for a full thousand
years. And observing the vow of silence and with mind under complete
control he passed one full year, living upon air alone and without sleep.
And he passed another year practising the severest austerities in the
midst of four fires around and the Sun overhead. And, living upon air
alone, he stood erect upon one leg for six months. And the king of sacred
deeds ascended to heaven, covering heaven as well as the Earth (with the
fame of his achievements).'"
SECTION LXXXVII
"One day that best of kings, Yayati, went to Indra and there in course of
conversation the lord of Earth was asked by Indra as follows:
'What didst thou say, O king, when thy son Puru took thy decrepitude on
Earth and when thou gavest him thy kingdom?'
"Yayati answered, 'I told him that the whole country between the rivers
Ganga and Yamuna was his. That is, indeed, the central region of the
Earth, while the out-lying regions are to be the dominions of thy
brothers. I also told him that those without anger were ever superior to
those under its sway, those disposed to forgive were ever superior to the
unforgiving. Man is superior to the lower animals. Among men again the
learned are superior to the un-learned. If wronged, thou shouldst not
wrong in return. One's wrath, if disregarded, burneth one's own self; but
he that regardeth it not taketh away all the virtues of him that
exhibiteh it. Never shouldst thou pain others by cruel speeches. Never
subdue thy foes by despicable means; and never utter such scorching and
sinful words as may torture others. He that pricketh as if with thorns
men by means of hard and cruel words, thou must know, ever carrieth in
his mouth the Rakshasas. Prosperity and luck fly away at his very sight.
Thou shouldst ever keep the virtuous before thee as thy models; thou
shouldst ever with retrospective eye compare thy acts with those of the
virtuous; thou shouldst ever disregard the hard words of the wicked. Thou
shouldst ever make the conduct of the wise the model upon which thou art
to act thyself. The man hurt by the arrows of cruel speech hurled from
one's lips, weepeth day and night. Indeed, these strike at the core of
the body. Therefore the wise never fling these arrows at others. There is
nothing in the three worlds by which thou canst worship and adore the
deities better than by kindness, friendship, charity and sweet speeches
unto all. Therefore, shouldst thou always utter words that soothe, and
not those that scorch. And thou shouldst regard those that deserve, thy
regards, and shouldst always give but never beg!"'
SECTION LXXXVIII
"Vaisampayana said, 'Alter this Indra again asked Yayati, 'Thou didst
retire into the woods, O king, after accomplishing all thy duties. O
Yayati, son of Nahusha, I would ask thee to whom thou art equal in
ascetic austerities.' Yayati answered, 'O Vasava, I do not, in the matter
of ascetic austerities, behold my equal among men, the celestials, the
Gandharvas, and the great Rishis.' Indra then said, 'O monarch, because
thou disregardest those that are thy superiors, thy equals, and even thy
inferiors, without, in fact, knowing their real merits, thy virtues have
suffered diminution and thou must fall from heaven.' Yayati then said, 'O
Sakra, if, indeed, my virtues have really sustained diminution and I must
on that account fall down from heaven, I desire, O chief of the
celestials, that I may at least fall among the virtuous and the honest.'
Indra replied, 'O king, thou shall fall among those that are virtuous and
wise, and thou shall acquire also much renown. And after this experience
of thine, O Yayati, never again disregard those that are thy superiors or
even thy equals.'
"Vaisampayana continued, 'Upon this, Yayati fell from the region of the
celestials. And as he was falling, he was beheld by that foremost of
royal sages, viz., Ashtaka, the protector of his own religion. Ashtaka
beholding him, enquired, 'Who art thou, O youth of a beauty equal to that
of Indra, in splendour blazing as the fire, thus falling from on high?
Art thou that foremost of sky-ranging bodies--the sun--emerging from,
dark masses of clouds? Beholding thee falling from the solar course,
possessed of immeasurable energy and the splendour of fire or the sun,
every one is curious as to what it is that is so falling, and is,
besides, deprived of consciousness! Beholding thee in the path of the
celestials, possessed of energy like that of Sakra, or Surya, or Vishnu,
we have approached thee to ascertain the truth. If thou hast first asked
us who we were, we would never have been guilty of the incivility of
asking thee first. We now ask thee who thou art and why thou approachest
hither. Let thy fears be dispelled; let thy woes and afflictions cease.
Thou art now in the presence of the virtuous and the wise. Even Sakra
himself--the slayer of Vala--cannot here do thee any injury. O thou of
the prowess of the chief of the celestials, the wise and the virtuous are
the support of their brethren in grief. Here there are none but the wise
and virtuous like thee assembled together. Therefore, stay thou here in
peace. Fire alone hath power to give heat. The Earth alone hath power to
infuse life into the seed. The sun alone hath power to illuminate
everything. So the guest alone hath power to command the virtuous and the
wise.'"
SECTION LXXXIX
"Yayati said, 'I am Yayati, the son of Nahusha and the father of Puru.
Cast off from the region of the celestials and of Siddhas and Rishis for
having disregarded every creature, I am falling down, my righteousness
having sustained diminution. In years I am older than you; therefore, I
have not saluted you first. Indeed, the Brahmanas always reverence him
who is older in years or superior in learning or in ascetic merit.'
"Yayati replied to this, 'It is said that sin destroyeth the merits of
four virtuous acts. Vanity containeth the element of that which leadeth
to hell. The virtuous never follow in the footsteps of the vicious. They
act in such a way that their religious merit always increaseth. I myself
had great religious merit, but all that, however, is gone. I will
scarcely be able to regain it even by my best exertions. Beholding my
fate, he that is bent upon (achieving) his own good, will certainly
suppress vanity. He who having acquired great wealth performeth
meritorious sacrifices, who having acquired all kinds of learning
remaineth humble, and who having studied the entire Vedas devoteth
himself to asceticism with a heart withdrawn from all mundane enjoyments,
goeth to heaven. None should exult in having acquired great wealth. None
should be vain of having studied the entire Vedas. In the world men are
of different dispositions. Destiny is supreme. Both power and exertion
are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever
their portions may be, should neither exult nor grieve. When creatures
know that their weal and woe are dependent on Destiny and not on their
own exertion or power, they should neither grieve nor exult, remembering
that Destiny is all powerful. The wise should ever live contented,
neither grieving at woe nor exulting at weal. When Destiny is supreme,
both grief and exultation are unbecoming. O Ashtaka, I never suffer
myself to be overcome by fear, nor do I ever entertain grief, knowing for
certain that I shall be in the world what the great disposer of all hath
ordained. Insects and worms, all oviparous creatures, vegetable
existences, all crawling animals, vermin, the fish in the water, stones,
grass, wood--in fact, all created things, when they are freed from the
effects of their acts, are united with the Supreme Soul. Happiness and
misery are both transient. Therefore, O Ashtaka, why should I grieve? We
can never know how we are to act in order to avoid misery. Therefore,
none should grieve for misery.'
"Possessed of every virtue, king Yayati who was the maternal grandfather
of Ashtaka, while staying in the welkin, at the conclusion of his speech,
was again questioned by Ashtaka. The latter said, 'O king of kings, tell
me, in detail, of all those regions that thou hast visited and enjoyed,
as well as the period for which thou hast enjoyed each. Thou speakest of
the precepts of religion even like the clever masters acquainted with the
acts and sayings of great beings!' Yayati replied, 'I was a great king on
Earth, owning the whole world for my dominion. Leaving it, I acquired by
dint of religious merit many high regions. There I dwelt for a full
thousand years, and then I attained to a very high region the abode of
Indra, of extraordinary beauty having a thousand gates, and extending
over a hundred yojanas all round. There too, I dwelt a full thousand
years and then attained to a higher region still. That is the region of
perfect beatitude, where decay never exists, the region, viz., that of
the Creator and the Lord of Earth, so difficult of attainment. There also
I dwelt for a full thousand years, and then attained to another very high
region viz., that of the god of gods (Vishnu) where, too, I had lived in
happiness. Indeed, I dwelt in various regions, adored by all the
celestials, and possessed of prowess and splendour equal unto those of
the celestials themselves. Capable of assuming any form at will, I lived
for a million years in the gardens of Nandana sporting with the Apsaras
and beholding numberless beautiful trees clad in flowery vesture and
sending forth delicious perfume all round. And after many, many years had
elapsed, while still residing there in enjoyment of perfect beatitude,
the celestial messenger of grim visage, one day, in a loud and deep
voice, thrice shouted to me--Ruined! Ruined! Ruined!--O lion among kings,
this much do I remember. I was then fallen from Nandana, my religious
merits gone! I heard in the skies, O king, the voices of the celestials
exclaiming in grief,--Alas! What a misfortune! Yayati, with his religious
merits destroyed, though virtuous and of sacred deeds, is falling!--And
as I was falling, I asked them loudly, 'Where, ye celestials, are those
wise ones amongst whom I am to fall?' They pointed out to me this sacred
sacrificial region belonging to you. Beholding the curls of smoke
blackening the atmosphere and smelling the perfume of clarified butter
poured incessantly upon fire, and guided thereby, I am approaching this
region of yours, glad at heart that I come amongst you.'"
SECTION XC
"Ashtaka said, 'Capable of assuming any form at will, thou hast lived for
a million years in the gardens of Nandana. For what cause, O foremost of
those that flourished in the Krita age, hast thou been compelled to leave
that region and come hither?' Yayati answered, 'As kinsmen, friends, and
relatives forsake, in this world, those whose wealth disappears so, in
the other world, the celestials with Indra as their chief, forsake him
who hath lost his righteousness.' Ashtaka said, 'I am extremely anxious
to know how in the other world men can lose virtue. Tell me also, O king,
what regions are attainable by what courses of action. Thou art
acquainted, I know, with the acts and sayings of great beings."
"Yayati answered, 'O pious one, they that speak of their own merits are
doomed to suffer the hell called Bhauma. Though really emaciated and
lean, they appear to grow on Earth (in the shape of their sons and
grandsons) only to become food for vultures, dogs, and jackals.
Therefore, O king, this highly censurable and wicked vice should be
repressed. I have now, O king, told thee all. Tell me what more I shall
say.'
"Ashtaka asked, 'For what sin are beings, when they fall from heaven,
attacked by these fierce and sharp-toothed Rakshasas? Why are they not
reduced to annihilation? How do they again enter the womb, furnished with
senses?'
"Yayati answered, 'The wise say that for men there are seven gates
through which admission may be gained into Heaven. There are asceticism,
benevolence, tranquillity of mind, self-command, modesty, simplicity, and
kindness to all creatures. The wise also say that a person loseth all
these in consequence of vanity. That man who having acquired knowledge
regardeth himself as learned, and with his learning destroyed the
reputation of others, never attaineth to regions of indestructible
felicity. That knowledge also doth not make its possessor competent to
attain to Brahma. Study, taciturnity, worship before fire, and
sacrifices, these four remove all fear. When, however, these are mixed
with vanity, instead of removing it, they cause fear. The wise should
never exult at (receiving) honours nor should they grieve at insults. For
it is the wise alone that honour the wise; the wicked never act like the
virtuous. I have given away so much--I have performed so many
sacrifices,--I have studied so much,--I have observed these vows,--such
vanity is the root of fear. Therefore, thou must not indulge in such
feelings. Those learned men who accept as their support the unchangeable,
inconceivable Brahma alone that ever showereth blessings on persons
virtuous like thee, enjoy perfect peace here and hereafter.'"
SECTION XCI
"Yayati answered, 'These are what a Brahmacharin must do. While dwelling
in the abode of his preceptor, he must receive lessons only when his
preceptor summons him to do so; he must attend to the service of his
preceptor without waiting for the latter's command; he must rise from his
bed before his preceptor riseth, and go to bed after his preceptor hath
gone to bed. He must be humble, must have his passions under complete
control, must be patient, vigilant, and devoted to studies. It is then
only that he can achieve success. It hath been said in the oldest
Upanishad that a grihastha, acquiring wealth by honest means, should
perform sacrifices; he should always give something in charity, should
perform the rites of hospitality unto all arriving at his abode, and
should never use anything without giving a portion thereof to others. A
Muni, without search for woods, depending on his own vigour, should
abstain from all vicious acts, should give away something in charity,
should never inflict pain on any creature. It is then only that he can
achieve success. He, indeed, is a true Bhikshu who doth not support
himself by any manual arts, who possesseth numerous accomplishments, who
hath his passions under complete control, who is unconnected with worldly
concerns, who sleepeth not under the shelter of a householder's roof, who
is without wife, and who going a little way every day, travelleth over a
large extent of the country. A learned man should adopt the Vanaprastha
mode of life after performance of the necessary rites, when he hath been
able to control his appetites for enjoyment and desire of acquiring
valuable possessions. When one dieth in the woods while leading the
Vanaprastha mode of life, he maketh his ancestors and the successors,
numbering ten generations including himself, mix with the Divine essence.'
"Ashtaka asked, 'How many kinds of Munis are there (observers of the vow
of the silence)?'
"Yayati answered, 'He is, indeed, a Muni who, though dwelling in the
woods, hath an inhabited place near, or who, though dwelling in an
inhabited place, hath the woods near.'
"The person again, who, with passions under complete control, adopteth
the vow of silence, refraining from action and entertaining no desire,
achieveth success. Why shouldst thou not, indeed, reverence the man who
liveth on clean food, who refraineth from ever injuring others, whose
heart is ever pure, who stands in the splendour of ascetic attributes,
who is free from the leaden weight of desire, who abstaineth from injury
even when sanctioned by religion? Emaciated by austerities and reduced in
flesh, marrow and blood, such a one conquereth not only this but the
highest world. And when the Muni sits in yoga meditation, becoming
indifferent to happiness and misery, honour and insult, he then leaveth
the world and enjoyeth communion with Brahma. When the Muni taketh food
like wine and other animals, i. e., without providing for it beforehand
and without any relish (like a sleeping infant feeding on the mother's
lap), then like the all-pervading spirit he becometh identified with the
whole universe and attaineth to salvation.'"
SECTION XCII
"Ashtaka asked, 'Who amongst these, O king, both exerting constantly like
the Sun and the Moon, first attaineth to communion with Brahma, the
ascetic or the man of knowledge?'
"Yayati answered, 'The wise, with the help of the Vedas and of Knowledge,
having ascertained the visible universe to be illusory, instantly
realises the Supreme Spirit as the sole existent independent essence.
While they that devote themselves to Yoga meditation take time to acquire
the same knowledge, for it is by practice alone that these latter divest
themselves of the consciousness of quality. Hence the wise attain to
salvation first. Then again if the person devoted to Yoga find not
sufficient time in one life to attain success, being led astray by the
attractions of the world, in his next life he is benefited by the
progress already achieved, for he devoteth himself regretfully to the
pursuit of success. But the man of knowledge ever beholdeth the
indestructible unity, and, is, therefore, though steeped in worldly
enjoyments, never affected by them at heart. Therefore, there is nothing
to impede his salvation. He, however, who faileth to attain to knowledge,
should yet devote himself to piety as dependent on action (sacrifices
&c.). But he that devoteth himself to such piety, moved thereto by desire
of salvation, can never achieve success. His sacrifices bear no fruit and
partake of the nature of cruelty. Piety which is dependent on action that
proceedeth not from the desire of fruit, is, in case of such men Yoga
itself.'
"Ashtaka said, 'O king, thou lookest like a young man; thou art handsome
and decked with a celestial garland. Thy splendour is great! Whence dost
thou come and where dost thou go? Whose messenger art thou? Art thou
going down into the Earth?'
"Yayati said, 'Fallen from heaven upon the loss of all my religious
merits, I am doomed to enter the Earth-hell. Indeed, I shall go there
after I have finished my discourse with you. Even now the regents of the
points of the universe command me to hasten thither. And, O king, I have
obtained it as a boon from Indra that though fall I must upon the earth,
yet I should fall amidst the wise and the virtuous. Ye are all wise and
virtuous that are assembled here.'
"Ashtaka said, 'Thou art acquainted with everything. I ask thee, O king,
are there any regions for myself to enjoy in heaven or in the firmament?
If there be, then, thou shalt not fall, though falling.'
"Yayati answered, 'O king, there are as many regions for thee to enjoy in
heaven even as the number of kine and horses on Earth with the animals in
the wilderness and on the hills.'
"Pratardana who was amongst them asked, 'O thou of the handsomest form, I
am Pratardana by name. I ask thee if there are any worlds for me to enjoy
as fruits of my religious merits, in heaven or the firmament? Answer me,
thou art acquainted with everything.'
"Yayati answered, 'O monarch, no king of equal energy should ever desire
to receive as gift the religious merits of another king acquired by Yoga
austerities. And no king who is afflicted with calamity through the fates
should, if wise, act in a censurable way. A king keeping his eye fixed
for ever on virtue should walk along the path of virtue like myself and,
knowing what his duties are, should not act so meanly as thou directest.
When others desirous of acquiring religious merits do not accept gifts,
how can I do what they themselves do not? On the conclusion of this
speech, that best of kings, Yayati, was then addressed by Vasumat in the
following words.'"
SECTION XCIII
"Vasumat said, 'I am Vasumat, the son of Oshadaswa. I would ask thee, O
king, whether there are any worlds for me to enjoy as fruits of my
religious merits, in heaven or the firmament. Thou art, O high-souled
one, acquainted with all holy regions.'
"Yayati answered, 'There are as many regions for thee to enjoy in heaven
as the number of places in the firmament, the Earth and the ten points of
the universe illumined by the Sun.'
"Vasumat then said, 'I give them to thee. Let those regions that are for
me be thine. Therefore, though falling, thou shall not fall. If to accept
them as gift be improper for thee, then, O monarch, buy them for a straw?'
"Yayati answered, 'I do not remember having ever bought and sold anything
unfairly. This has never been done by other kings. How shall I therefore
do it?'
"Sivi then addressed the king thus, I am, O king, Sivi by name, the son
of Usinara. O father, are there in the firmament or in heaven any worlds
for me to enjoy? Thou knowest every region that one may enjoy as the
fruit of his religious merit.'
Yayati answered, 'O Sivi, thou hast indeed, obtained for thyself,
possessed of the prowess of Indra, infinite worlds. But I do not desire
to enjoy regions given to me by others. Therefore, I accept not thy gift.'
"Ashtaka then said, 'O king, each of us has expressed his desire to give
thee worlds that each of us has acquired by his religious merits. Thou
acceptest not them. But leaving them for thee, we shall descend into the
Earth-hell.'
"Yayati answered, 'Ye all are truth-loving and wise. Give me that which I
deserve. I shall not be able to do what I have never done before.'
"Ashtaka then said, 'Whose are those five golden cars that we see? Do men
that repair to these regions of everlasting bliss ride in them?'
"Yayati answered, 'Those five golden cars displayed in glory, and blazing
as fire, would indeed, carry you to regions of bliss.'
"Ashtaka said, 'O king, ride on those cars thyself and repair to heaven.
We can wait. We follow thee in time.'
"Yayati said, 'We can now all go together. Indeed, all of us have
conquered heaven. Behold, the glorious path to heaven becomes visible."
"Then Ashtaka, breaking the silence asked, 'I had always thought that
Indra was my especial friend, and that I, of all others, should first
obtain admittance into heaven. But how is it that Usinara's son, Sivi
hath already left us behind?'
"Yayati answered, 'This Usinara's son had given all he possessed for
attaining to the region of Brahman. Therefore, is he the foremost among
us. Besides, Sivi's liberality, asceticism, truth, virtue, modesty,
forgiveness, amiability, desire of performing good acts, have been so
great that none can measure them!'
"Vaisampayana continued, 'It was thus that the illustrious king Yayati of
high achievements, rescued by his collateral descendants, ascended to
heaven, leaving the earth and covering the three worlds with the fame of
his deeds.'"
SECTION XCIV
"Vaisampayana said, 'Asked by thee, I shall tell thee all about the
heroic-kings in Puru's line, all equal unto Indra in prowess, possessing
great affluence and commanding the respect of all for their
accomplishments.
"Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa,
all of whom were mighty car-warriors. Amongst them, Pravira was the
perpetuator of the dynasty. Pravira had by his wife Suraseni a son named
Manasyu. And the latter of eyes like lotus-petals had his sway over the
whole Earth bounded by the four seas. And Manasyu had for his wife
Sauviri. And he begat upon her three sons called Sakta, Sahana, and
Vagmi. And they were heroes in battle and mighty car-warriors. The
intelligent and virtuous Kaudraswa begat upon the Apsara Misrakesi ten
sons who were all great bowmen. And they all grew up into heroes,
performing numerous sacrifices in honour of the gods. And they all had
sons, were learned in all branches of knowledge and ever devoted to
virtue. They are Richeyu, and Kaksreyu and Vrikeyu of great prowess;
Sthandileyu, and Vaneyu, and Jaleyu of great fame; Tejeyu of great
strength and intelligence; and Satyeyu of the prowess of Indra; Dharmeyu,
and Sannateyu the tenth of the prowess of the celestials. Amongst them
all, Richeyu became the sole monarch of the whole earth and was known by
the name of Anadhrishti. And in prowess he was like unto Vasava amongst
the celestials. And Anadhristi had a son of the name of Matinara who
became a famous and virtuous king and performed the Rajasuya and the
horse-sacrifice. And Matinara had four sons of immeasurable prowess,
viz., Tansu, Mahan, Atiratha, and Druhyu of immeasurable glory. (Amongst
them, Tansu of great prowess became the perpetrator of Puru's line). And
he subjugated the whole earth and acquired great fame and splendour. And
Tansu begat a son of great prowess named Ilina. And he became the
foremost of all conquerors and brought the whole world under his
subjection. And Ilina begat upon his wife Rathantara five sons with
Dushmanta at their head, all equal in might unto the five elements. They
were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O Janamejaya, the
eldest of them, Dushmanta, became king. And Dushmanta had by his wife
Sakuntala an intelligent son named Bharata who became king. And Bharata
gave his name to the race of which he was the founder. And it is from him
that the fame of that dynasty hath spread so wide. And Bharata begat upon
his three wives nine sons in all. But none of them were like their father
and so Bharata was not at all pleased with them. Their mothers,
therefore, became angry and slew them all. The procreation of children by
Bharata, therefore, became vain. The monarch then performed a great
sacrifice and through the grace of Bharadwaja obtained a son named
Bhumanyu. And then Bharata, the great descendant of Puru, regarding
himself as really possessing a son, installed, O foremost one of
Bharata's race, that son as his heir-apparent. And Bhumanyu begat upon
his wife, Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya,
Diviratha and Kichika. The eldest of them all, Suhotra, obtained the
throne and performed many Rajasuyas and horse-sacrifices. And Suhotra
brought under his sway the whole earth surrounded by her belt of seas and
full of elephants, kine and horses, and all her wealth of gems of gold.
And the earth afflicted with the weight of numberless human beings and
elephants, horses, and cats, was, as it were, about to sink. And during
the virtuous reign of Suhotra the surface of the whole earth was dotted
all over with hundreds and thousands, of sacrificial stakes. And the lord
of the earth, Suhotra, begat, upon his wife Aikshaki three sons, viz.,
Ajamidha, Sumidha, and Purumidha. The eldest of them, Ajamidha, was the
perpetuator of the royal line. And he begat six sons,--Riksha was born of
the womb of Dhumini, Dushmanta and Parameshthin, of Nili, and Jahnu, Jala
and Rupina were born in that of Kesini. All the tribes of the Panchalas
are descended from Dushmanta and Parameshthin. And the Kushikas are the
sons of Jahnu of immeasurable prowess. And Riksha who was older than both
Jala and Rupina became king. And Riksha begat Samvarana, the perpetuator
of the royal line. And, O king, it hath been heard by us that while
Samvarana, the son of Riksha, was ruling the earth, there happened a
great loss of people from famine, pestilence, drought, and disease. And
the Bharata princes were beaten by the troops of enemies. And the
Panchalas setting out to invade the whole earth with their four kinds of
troops soon brought the whole earth under their sway. And with their ten
Akshauhinis the king of the Panchalas defeated the Bharata prince.
Samvarana then with his wife and ministers, sons and relatives, fled in
fear, and took shelter in the forest on the banks of the Sindhu extending
to the foot of the mountains. There the Bharatas lived for a full
thousand years, within their fort. And after they had lived there a
thousand years, one day the illustrious Rishi Vasishtha approached the
exiled Bharatas, who, on going out, saluted the Rishi and worshipped him
by the offer of Arghya. And entertaining him with reverence, they
represented everything unto that illustrious Rishi. And after he was
seated on his seat, the king himself approached the Rishi and addressed
him, saying, 'Be thou our priest, O illustrious one! We will endeavour to
regain our kingdom.' And Vasishtha answered the Bharatas by saying, 'Om'
(the sign of consent). It hath been heard by us that Vasishtha then
installed the Bharata prince in the sovereignty of all the Kshatriyas on
earth, making by virtue of his Mantras this descendant of Puru the
veritable horns of the wild bull or the tusks of the wild elephants. And
the king retook the capital that had been taken away from him and once
more made all monarchs pay tribute to him. The powerful Samvarana, thus
installed once more in the actual sovereignty of the whole earth,
performed many sacrifices at which the presents to the Brahmanas were
great.
"Samvarana begat upon his wife, Tapati, the daughter of Surya, a son
named Kuru. This Kuru was exceedingly virtuous, and therefore, he was
installed on the throne by his people. It is after his name that the
field called Kuru-jangala has become so famous in the world. Devoted to
asceticism, he made that field (Kurukshetra) sacred by practising
asceticism there. And it has been heard by us that Kuru's highly
intelligent wife, Vahini, brought forth five sons, viz., Avikshit,
Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And
Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja,
Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari
the eighth. In the race of these were born, as the fruit of their pious
acts seven mighty car-warriors with Janamejaya at their head. And unto
Parikshit were born sons who were all acquainted with (the secrets of)
religion and profit. And they were named Kakshasena and Ugrasena, and
Chitrasena endued with great energy, and Indrasena and Sushena and
Bhimasena. And the sons of Janamejaya were all endued with great strength
and became celebrated all over the world. And they were Dhritarashtra who
was the eldest, and Pandu and Valhika, and Nishadha endued with great
energy, and then the mighty Jamvunada, and then Kundodara and Padati and
then Vasati the eighth. And they were all proficient in morality and
profit and were kind to all creatures. Among them Dhritarashtra became
king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka,
Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and
Dhritarashtra had many grandsons, of whom three only were famous. They
were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa
became unrivalled on earth. And, O bull in Bharata's race, Pratipa begat
three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika.
The eldest Devapi adopted the ascetic course of life, impelled thereto by
the desire of benefiting his brothers. And the kingdom was obtained by
Santanu and the mighty car-warrior Valhika.
"O monarch, besides, there were born in the race of Bharata numberless
other excellent monarchs endued with great energy and like unto the
celestial Rishis themselves in virtue and ascetic power. And so also in
the race of Manu were born many mighty car-warriors like unto the
celestials themselves, who by their number swelled the Aila dynasty into
gigantic proportions.'"
SECTION XCV
"Janamejaya said, 'O Brahmana, I have now heard from thee this great
history of my ancestors. I had also heard from thee about the great
monarchs that were born in this line. But I have not been gratified, this
charming account being so short. Therefore, be pleased, O Brahmana, to
recite the delightful narrative just in detail commencing from Manu, the
lord of creation. Who is there that will not be charmed with such an
account, as it is sacred? The fame of these monarchs increased by their
wisdom, virtue, accomplishments, and high character, hath so swelled as
to cover the three worlds. Having listened to the history, sweet as
nectar, of their liberality, prowess, physical strength, mental vigour,
energy, and perseverance, I have not been satiated!'
"Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu,
and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and
Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives,
viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of
Vrishaparvan. Here occurs a sloka regarding (Yayati's) descendants,
'Devayani gave birth to Yadu and Turvasu; and Vrishaparvan's daughter,
Sarmishtha gave birth to Druhyu, Anu, and Puru., And the descendants of
Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of
the name of Kausalya, on whom he begat a son named Janamejaya who
performed three horse-sacrifices and a sacrifice called Viswajit. And
then he entered into the woods. And Janamejaya had married Ananta, the
daughter of Madhava, and begat upon her a son called Prachinwat. And the
prince was so called because he had conquered all the eastern countries
up to the very confines of the region where the Sun rises. And Prachinwat
married Asmaki, a daughter of the Yadavas and begat upon her a son named
Sanyati. And Sanyati married Varangi, the daughter of Drishadwata and
begat upon her a son named Ahayanti. And Ahayanti married Bhanumati, the
daughter of Kritavirya and begat upon her a son named Sarvabhauma. And
Sarvabhauma married Sunanda, the daughter of the Kekaya prince, having
obtained her by force. And he begat upon her a son named Jayatsena, who
married Susrava, the daughter of the Vidarbha king and begat upon her
Avachina, And Avachina also married another princess of Vidarbha, Maryada
by name. And he begat on her a son named Arihan. And Arihan married Angi
and begat on her Mahabhauma. And Mahabhauma married Suyajna, the daughter
of Prasenajit. And of her was born Ayutanayi. And he was so called
because he had performed a sacrifice at which the fat of an Ayuta (ten
thousands) of male beings was required. And Ayutanayi took for a wife
Kama, the daughter of Prithusravas. And by her was born a son named
Akrodhana, who took to wife Karambha, the daughter of the king of
Kalinga. And of her was born Devatithi, and Devatithi took for his wife
Maryada, the princess of Videha. And of her was born a son named Arihan.
And Arihan took to wife Sudeva, the princess of Anga, and upon her he
begat a son named Riksha. And Riksha married Jwala, the daughter of
Takshaka, and he begat upon her a son of the name of Matinara, who
performed on the bank of Saraswati the twelve years' sacrifice said to be
so efficacious. On conclusion of the sacrifice, Saraswati appeared in
person before the king and chose him for husband. And he begat upon her a
son named Tansu. Here occurs a sloka descriptive of Tansu's descendants.
"Tansu was born of Saraswati by Matinara. And Tansu himself begat a son
named Ilina on his wife, the princess Kalingi.
"Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the
eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra.
And he begat on her a son named Bharata. Here occurs two slokas about
(Dushmanta's) descendants.
"The mother is but the sheath of flesh in which the father begets the
son. Indeed the father himself is the son. Therefore, O Dushmanta,
support thy son and insult not Sakuntala. O god among men, the father
himself becoming the son rescueth himself from hell. Sakuntala hath truly
said that thou art the author of this child's being.
"It is for this (i.e., because the king supported his child after hearing
the above speech of the celestial messenger) that Sakuntala's son came to
be called Bharata (the supported). And Bharata married Sunanda, the
daughter of Sarvasena, the king of Kasi, and begat upon her the son named
Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he
begat upon her a son Suhotra who married Suvarna, the daughter of
Ikshvaku. To her was born a son named Hasti who founded this city, which
has, therefore, been called Hastinapura. And Hasti married Yasodhara, the
princess of Trigarta. And of her was born a son named Vikunthana who took
for a wife Sudeva, the princess of Dasarha. And by her was born a son
named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari,
Visala and Riksha. And he begat on them two thousand and four hundred
sons. But amongst them all, Samvarana became the perpetuator of the
dynasty. And Samvarana took for his wife Tapati, the daughter of
Vivaswat. And of her was born Kuru, who married Subhangi, the princess of
Dasarha. And he begat on her a son named Viduratha, who took to wife
Supriya, the daughter of the Madhavas. And he begat upon her a son named
Anaswan. And Anaswan married Amrita, the daughter of the Madhavas. And of
her was born a son named Parikshit, who took for his wife Suvasa, the
daughter of the Vahudas, and begat upon her a son named Bhimasena. And
Bhimasena married Kumari, the princess of Kekaya and begat upon her
Pratisravas whose son was Pratipa. And Pratipa married Sunanda, the
daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu
and Valhika. And Devapi, while still a boy, entered the woods as a
hermit. And Santanu became king. Here occurs a sloka in respect of
Santanu.
"Those old men that were touched by this monarch not only felt an
indescribable sensation of pleasure but also became restored to youth.
Therefore, this monarch was called Santanu.
"And Santanu married Ganga, who bore him a son Devavrata who was
afterwards called Bhishma. And Bhishma, moved by the desire of doing good
to his father, got him married to Satyavati who was also called
Gandhakali. And in her maidenhood she had a son by Parasara, named
Dwaipayana. And upon her Santanu begat two other sons named Chitrangada
and Vichitravirya. And before they attained to majority, Chitrangada had
been slain by the Gandharvas. But Vichitravirya became king, and married
the two daughters of the king of Kasi, named Amvika and Amvalika. But
Vichitravirya died childless. Then Satyavati began to think as to how the
dynasty of Dushmanta might be perpetuated. Then she recollected the Rishi
Dwaipayana. The latter coming before her, asked, 'What are thy commands?'
'She said, 'Thy brother Vichitravirya hath gone to heaven childless.
Beget virtuous children for him.' Dwaipayana, consenting to this, begat
three children, viz., Dhritarashtra, Pandu, and Vidura. King
Dhritarashtra had a hundred sons by his wife, Gandhari in consequence of
the boon granted by Dwaipayana. And amongst those hundred sons of
Dhritarashtra, four became celebrated. They are Duryodhana, Duhsasana,
Vikarna, and Chitrasena. And Pandu had two jewels of wives, viz., Kunti,
also called Pritha, and Madri. One day Pandu, while out a-hunting, saw a
deer covering its mate. That was really a Rishi in the form of a deer.
Seeing the deer in that attitude, he killed it with his arrows, before
its desire was gratified. Pierced with the king's arrow, the deer quickly
changed its form and became a Rishi, and said unto Pandu, 'O Pandu, thou
art virtuous and acquainted also with the pleasure derived from the
gratification of one's desire. My desire unsatisfied, thou hast slain me!
Therefore, thou also, when so engaged and before thou art gratified,
shalt die!' Pandu, hearing this curse, became pale, and from that time
would not go in unto his wives. And he told them these words, 'Through my
own fault, I have been cursed! But I have heard that for the childless
there are no regions hereafter.' Therefore, he solicited Kunti to have
offspring raised for him. And Kunti said, 'Let it be', So she raised up
offspring. By Dharma she had Yudhishthira; by Maruta, Bhima: and by
Sakra, Arjuna. And Pandu, well-pleased with her, said, 'This thy co-wife
is also childless. Therefore, cause her also to bear children.' Kunti
saying, 'So be it,' imparted unto Madri the mantra of invocation. And on
Madri were raised by the twin Aswins, the twins Nakula and Sahadeva. And
(one day) Pandu, beholding Madri decked with ornaments, had his desire
kindled. And, as soon as he touched her, he died. Madri ascended the
funeral pyre with her lord. And she said unto Kunti, 'Let these twins of
mine be brought up by thee with affection.' After some time those five
Pandavas were taken by the ascetics of the woods to Hastinapura and there
introduced to Bhishma and Vidura. And after introducing them, the
ascetics disappeared in the very sight of all. And after the conclusion
of the speech of those ascetics, flowers were showered down upon the
spot, and the celestial drums also were beaten in the skies. The Pandavas
were then taken (by Bhishma). They then represented the death of their
father and performed his last honours duly. And as they were brought up
there, Duryodhana became exceedingly jealous of them. And the sinful
Duryodhana acting like Rakshasa tried various means to drive them away.
But what must be can never be frustrated. So all Duryodhana's efforts
proved futile. Then Dhritarashtra sent them, by an act of deception to
Varanavata, and they went there willingly. There an endeavour was made to
burn them to death; but it proved abortive owing to the warning counsels
of Vidura. After that the Pandavas slew Hidimva, and then they went to a
town called Ekachakra. There also they slew a Rakshasa of the name of
Vaka and then went to Panchala. And there obtaining Draupadi for a wife
they returned to Hastinapura. And there they dwelt for some time in peace
and begat children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma;
Arjuna, Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides
these, Yudhishthira, having obtained for his wife Devika, the daughter of
Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a
son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the
daughter of the king of Kasi, offered his own prowess as dower and begat
upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati,
brought away by force Subhadra. the sweet-speeched sister of Vasudeva,
and returned in happiness to Hastinapura. And he begat upon her a son
named Abhimanyu endued with all accomplishments and dear to Vasudeva
himself. And Nakula obtaining for his wife Karenumati, the princess of
Chedi, begat upon her a son named Niramitra. And Sahadeva also married
Vijaya, the daughter of Dyutimat, the king of Madra, obtaining her in a
self-choice ceremony and begat upon her a son named Suhotra. And
Bhimasena had some time before begat upon Hidimva a son named
Ghatotkacha. These are the eleven sons of the Pandavas. Amongst them all,
Abhimanyu was the perpetuator of the family. He married Uttara, the
daughter of Virata, who brought forth a dead child whom Kunti took up on
her lap at the command of Vasudeva who said, 'I will revive this child of
six months.' And though born before time, having been burnt by the fire
of (Aswatthaman's weapon) and, therefore, deprived of strength and energy
he was revived by Vasudeva and endued with strength, energy and prowess.
And after reviving him, Vasudeva said, 'Because this child hath been born
in an extinct race, therefore, he shall be called Parikshit'. And
Parikshit married Madravati, thy mother, O king, and thou art born to
her, O Janamejaya! Thou hast also begotten two sons on thy wife
Vapushtama, named Satanika and Sankukarna. And Satanika also hath
begotten one son named Aswamedhadatta upon the princess of Videha.
"Thus have I, O king, recited the history of the descendants of Puru and
of the Pandavas. This excellent, virtue-increasing, and sacred history
should ever be listened to by vow-observing Brahmanas, by Kshatriyas
devoted to the practices of their order and ready to protect their
subjects; by Vaisyas with attention, and by Sudras with reverence, whose
chief occupation is to wait upon the three other orders. Brahmanas
conversant in the Vedas and other persons, who with attention and
reverence recite this sacred history or listen to it when recited,
conquer the heavens and attain to the abode of the blessed. They are also
always respected and adored by the gods, Brahamanas, and other men. This
holy history of Bharata hath been composed by the sacred and illustrious
Vyasa. Veda-knowing Brahmanas and other persons who with reverence and
without malice hear it recited, earn great religious merits and conquer
the heavens. Though sinning, they are not disregarded by any one. Here
occurs a sloka, 'This (Bharata) is equal unto the Vedas: it is holy and
excellent. It bestoweth wealth, fame, and life. Therefore, it should be
listened to by men with rapt attention.'"
SECTION XCVI
"One day the celestials had assembled together and were worshipping
Brahman. Many royal sages and king Mahabhisha also were present on the
spot. And Ganga, the queen of rivers, also came there to pay her
adorations to the Grandsire. And her garments white as the beams of the
moon was displaced by the action of the wind. And as her person became
exposed, the celestials bent down their heads. But the royal sage
Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for
this cursed by Brahman, who said, 'Wretch, as thou hast forgotten thyself
at the sight of Ganga, thou shalt be re-born on earth. But thou shall
again and again attain to these regions. And she, too, shall be born in
the world of men and shall do thee injuries. But when thy wrath shall be
provoked, thou shalt then be freed from my curse.'
"The Vasus replied, 'On earth, unto Pratipa shall be born a son, Santanu,
who will be a king of world-wide fame.' Ganga then said, 'Ye celestials,
that is exactly my wish which ye sinless ones have expressed. I shall,
indeed, do good to that Santanu. That is also your desire as just
expressed.' The Vasus then said, 'It behoveth thee to throw thy children
after birth, into the water, so that, O thou of three courses (celestial,
terrestrial, and subterranean) we may be rescued soon without having to
live on earth for any length of time.' Ganga then answered, 'I shall do
what ye desire. But in order that his intercourse with me may not be
entirely fruitless, provide ye that one son at least may live.' The Vasus
then replied, 'We shall each contribute an eighth part of our respective
energies With the sum thereof, thou shall have one son according to thy
and his wishes. But this son shall not begat any children on earth.
Therefore, that son of thine endued with great energy, shall be
childless.'
"The Vasus, making this arrangement with Ganga, went away without Waiting
to the place they liked.'"
SECTION XCVII
"Vaisampayana said. 'There was a king of the name of Pratipa, who was
kind to all creatures. He spent many years in ascetic penances at the
source of the river Ganga. The accomplished and lovely Ganga, one day,
assuming the form of a beautiful female, and rising from the waters, made
up to the monarch. The celestial maiden, endued with ravishing beauty,
approached the royal sage engaged in ascetic austerities, and sat upon
his right thigh that was, for manly strength, a veritable Sala tree. When
the maiden of handsome face had so sat upon his lap, the monarch said
unto her, 'O amiable one, what dost thou desire? What shall I do?' The
damsel answered, 'I desire thee, O king, for my husband! O foremost one
of the Kurus, be mine! To refuse a woman coming of her own accord is
never applauded by the wise.' Pratipa answered, 'O thou of the fairest
complexion, moved by lust, I never go in unto others' wives or women that
are not of my order. This, indeed, is my virtuous vow.' The maiden
rejoined, 'I am not inauspicious or ugly. I am every way worthy of being
enjoyed. I am a celestial maiden of rare beauty; I desire thee for my
husband. Refuse me not, O king.' To this Pratipa answered, 'I am, 'O
damsel, abstaining from that course to which thou wouldst incite me. If I
break my vow, sin will overwhelm and kill me. O thou of the fairest
complexion, thou hast embraced me, sitting on my right thigh. But, O
timid one, know that this is the seat for daughters and daughters-in-law.
The left lap is for the wife, but thou hast not accepted that. Therefore,
O best of women, I cannot enjoy thee as an object of desire. Be my
daughter-in-law. I accept thee for my son!'
"The damsel then said, 'O virtuous one, let it be as thou sayest. Let me
be united with thy son. From my respect for thee, I shall be a wife of
the celebrated Bharata race. Ye (of the Bharata race) are the refuge of
all the monarchs on earth! I am incapable of numbering the virtues of
this race even within a hundred years. The greatness and goodness of many
celebrated monarchs of this race are limitless. O lord of all, let it be
understood now that when I become thy daughter-in-law, thy son shall not
be able to judge of the propriety of my acts. Living thus with thy son, I
shall do good to him and increase his happiness. And he shall finally
attain to heaven in consequence of the sons I shall bear him, and of his
virtues and good conduct.'
"Vaisampayana continued, 'O king, having said so, the celestial damsel
disappeared then and there. And the king, too, waited for the birth of
his son in order to fulfil his promise.'
"About this time Pratipa, that light of the Kuru race, that bull amongst
Kshatriyas, was engaged, along with his wife, in austerities from desire
of offspring. And when they had grown old, a son was born unto them. This
was no other than Mahabhisha. And the child was called Santanu because he
was born when his father had controlled his passions by ascetic penances.
And the best of Kurus, Santanu, knowing that region of indestructible
bliss can be acquired by one's deeds alone, became devoted to virtue.
When Santanu grew up into a youth, Pratipa addressed him and said, 'Some
time ago, O Santanu, a celestial damsel came to me for thy good. If thou
meetest that fair-complexioned one in secret and if she solicit thee for
children, accept her as thy wife. And, O sinless one, judge not of the
propriety or impropriety of her action and ask not who she is, or whose
or whence, but accept her as thy wife at my command!'" Vaisampayana
continued, 'Pratipa, having thus commanded his son Santanu and installed
him on his throne, retired into the woods. And king Santanu endued with
great intelligence and equal unto Indra himself in splendour, became
addicted to hunting and passed much of his time in the woods. And the
best of monarchs always slew deer and buffaloes. And one day, as he was
wandering along the bank of the Ganges, he came upon a region frequented
by Siddhas and Charanas. And there he saw a lovely maiden of blazing
beauty and like unto another Sri herself; of faultless and pearly teeth
and decked with celestial ornaments, and attired in garments of fine
texture that resembled in splendour the filaments of the lotus. And the
monarch, on beholding that damsel, became surprised, and his raptures
produced instant horripilation. With steadfast gaze he seemed to be
drinking her charms, but repeated draughts failed to quench his thirst.
The damsel also beholding the monarch of blazing splendour moving about
in great agitation, was moved herself and experienced an affection for
him. She gazed and gazed and longed to gaze on him evermore. The monarch
then in soft words addressed her and said, 'O slender-waisted one, be
thou a goddess or the daughter of a Danava, be thou of the race of the
Gandharvas, or Apsaras, be thou of the Yakshas or the Nagas, or be thou
of human origin, O thou of celestial beauty, I solicit thee to be my
wife!'"
SECTION XCVIII
"Vaisampayana said, 'The maiden then, hearing those soft and sweet words
of the smiling monarch, and remembering her promise to the Vasus,
addressed the king in reply. Of faultless features, the damsel sending a
thrill of pleasure into the heart by every word she uttered, said, 'O
king, I shall become thy wife and obey thy commands. But, O monarch, thou
must not interfere with me in anything I do, be it agreeable or
disagreeable. Nor shall thou ever address me unkindly. As long as thou
shalt behave kindly I promise to live with thee. But I shall certainly
leave thee the moment thou interferest with me or speakest to me an
unkind word.' The king answered, 'Be it so.' And thereupon the damsel
obtaining that excellent monarch, that foremost one of the Bharata race
for her husband, became highly pleased. And king Santanu also, obtaining
her for his wife, enjoyed to the full the pleasure of her company. And
adhering to his promise, he refrained from asking her anything. And the
lord of earth, Santanu, became exceedingly gratified with her conduct,
beauty, magnanimity, and attention to his comforts. And the goddess Ganga
also, of three courses (celestial, terrestrial, and subterranean)
assuming a human form of superior complexion and endued with celestial
beauty, lived happily as the wife of Santanu, having as the fruit of her
virtuous acts, obtained for her husband, that tiger among kings equal
unto Indra himself in splendour. And she gratified the king by her
attractiveness and affection, by her wiles and love, by her music and
dance, and became herself gratified. And the monarch was so enraptured
with his beautiful wife that months, seasons, and years rolled on without
his being conscious of them. And the king, while thus enjoying himself
with his wife, had eight children born unto him who in beauty were like
the very celestials themselves. But, O Bharata, those children, one after
another, as soon as they were born, were thrown into the river by Ganga
who said, 'This is for thy good.' And the children sank to rise no more.
The king, however, could not be pleased with such conduct. But he spoke
not a word about it lest his wife should leave him. But when the eighth
child was born, and when his wife as before was about to throw it
smilingly into the river, the king with a sorrowful countenance and
desirous of saving it from destruction, addressed her and said, 'Kill it
not! Who art thou and whose? Why dost thou kill thy own children?
Murderess of thy sons, the load of thy sins is great!'" His wife, thus
addressed, replied, 'O thou desirous of offspring, thou hast already
become the first of those that have children. I shall not destroy this
child of thine. But according to our agreement, the period of my stay
with thee is at an end. I am Ganga, the daughter of Jahnu. I am ever
worshipped by the great sages; I have lived with thee so long for
accomplishing the purposes of the celestials. The eight illustrious Vasus
endued with great energy had, from Vasishtha's curse, to assume human
forms. On earth, besides thee, there was none else to deserve the honour
of being their begetter. There is no woman also on earth except one like
me, a celestial of human form, to become their mother. I assumed a human
form to bring them forth. Thou also, having become the father of the
eight Vasus, hast acquired many regions of perennial bliss. It was also
agreed between myself and the Vasus that I should free them from their
human forms as soon as they would be born. I have thus freed them from
the curse of the Rishi Apava. Blest be thou; I leave thee, O king! But
rear thou this child of rigid vows. That I should live with thee so long
was the promise I gave to the Vasus. And let this child be called
Gangadatta.'"
SECTION XCIX
"Santanu asked, 'What was the fault of the Vasus and who was Apava,
through whose curse the Vasus had to be born among men? What also hath
this child of thine, Gangadatta, done for which he shall have to live
among men? Why also were the Vasus, the lords of the three worlds,
condemned to be born amongst men? O daughter of Jahnu, tell me all.'
"One day, O bull of Bharata's race, there came into those woods adored by
the gods and celestial Rishis, the Vasus with Prithu at their head. And
wandering there with their wives, they enjoyed themselves in those
delightful woods and mountains. And as they wandered there, the
slender-waisted wife of one of the Vasus, O thou of the prowess of Indra,
saw in those woods Nandini, the cow of plenty. And seeing that cow
possessing the wealth of all accomplishments, large eyes, full udders,
fine tail, beautiful hoofs, and every other auspicious sign, and yielding
much milk, she showed the animal to her husband Dyu. O thou of the
prowess of the first of elephants, when Dyu was shown that cow, he began
to admire her several qualities and addressing his wife, said, 'O
black-eyed girl of fair thighs, this excellent cow belongeth to that
Rishi whose is this delightful asylum. O slender-waisted one, that mortal
who drinketh the sweet milk of this cow remaineth in unchanged youth for
ten thousand years.' O best of monarchs, hearing this, the
slender-waisted goddess of faultless features then addressed her lord of
blazing splendour and said, 'There is on earth a friend of mine, Jitavati
by name, possessed of great beauty and youth. She is the daughter of that
god among men, the royal sage Usinara, endued with intelligence and
devoted to truth. I desire to have this cow, O illustrious one, with her
calf for that friend of mine. Therefore, O best of celestials, bring that
cow so that my friend drinking of her milk may alone become on earth free
from disease and decrepitude. O illustrious and blameless one, it
behoveth thee to grant me this desire of mine. There is nothing that
would be more agreeable to me.' On hearing these words of his wife, Dyu,
moved by the desire of humouring her, stole that cow, aided by his
brothers Prithu and the others. Indeed, Dyu, commanded by his lotus-eyed
wife, did her bidding, forgetting at the moment the high ascetic merits
of the Rishi who owned her. He did not think at the time that he was
going to fall by committing the sin of stealing the cow.
"When the son of Varuna returned to his asylum in the evening with fruits
he had collected, he beheld not the cow with her calf there. He began to
search for them in the woods, but when the great ascetic of superior
intelligence found not his cow on search, he saw by his ascetic vision
that she had been stolen by the Vasus. His wrath was instantly kindled
and he cursed the Vasus, saying, 'Because the Vasus have stolen my cow of
sweet milk and handsome tail, therefore, shall they certainly be born on
earth!'
"O thou bull of Bharata's race, the illustrious Rishi Apava thus cursed
the Vasus in wrath. And having cursed them, the illustrious one set his
heart once more on ascetic meditation. And after that Brahmarshi of great
power and ascetic wealth had thus in wrath cursed the Vasus, the latter,
O king, coming to know of it, speedily came into his asylum. And
addressing the Rishi, O bull among kings, they endeavoured to pacify him.
But they failed, O tiger among men, to obtain grace from Apava--that
Rishi conversant, with all rules of virtue. The virtuous Apava, however,
said, 'Ye Vasus, with Dhava and others, ye have been cursed by me. But ye
shall be freed from my curse within a year of your birth among men. But
he for whose deed ye have been cursed by me he, viz., Dyu, shall for his
sinful act, have to dwell on earth for a length of time. I shall not make
futile the words I have uttered in wrath. Dyu, though dwelling on Earth,
shall not beget children. He shall, however, be virtuous and conversant
with the scriptures. He shall be an obedient son to his father, but he
shall have to abstain from the pleasure of female companionship.'
"Thus addressing the Vasus, the great Rishi went away. The Vasus then
together came to me. And, O king, the begged of me the boon that as soon
as they would be born, I should throw them into the water. And, O best of
kings, I did as they desired, in order to free them from their earthly
life. And O best of kings, from the Rishi's curse, this one only, viz.,
Dyu, himself, is to live on earth for some time.'
"Vaisampayana said, 'The monarch Santanu, the most adored of the gods and
royal sages, was known in all the worlds for his wisdom, virtues, and
truthfulness (of speech). The qualities of self-control, liberality,
forgiveness, intelligence, modesty, patience and superior energy ever
dwelt in that bull among men, viz., Santanu, that great being endued with
these accomplishments and conversant with both religion and profit, the
monarch was at once the protector of the Bharata race and all human
beings. His neck was marked with (three) lines, like a conch-shell; his
shoulders were broad, and he resembled in prowess an infuriated elephant.
It would seem that all the auspicious signs of royalty dwelt in his
person, considering that to be their fittest abode. Men, seeing the
behaviour of that monarch of great achievements came to know that virtue
was ever superior to pleasure and profit. These were the attributes that
dwelt in that great being--that bull among men--Santanu. And truly there
was never a king like Santanu. All the kings of the earth, beholding him
devoted to virtue, bestowed upon that foremost of virtuous men the title
of King of kings. And all the kings of the earth during the time of that
lord-protector of the Bharata race, were without woe and fear and anxiety
of any kind. And they all slept in peace, rising from bed every morning
after happy dreams. And owing to that monarch of splendid achievements
resembling Indra himself in energy, all the kings of the earth became
virtuous and devoted to liberality, religious acts and sacrifices. And
when the earth was ruled by Santanu and other monarchs like him, the
religious merits of every order increased very greatly. The Kshatriyas
served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the
Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas.
And Santanu residing in Hastinapura, the delightful capital of the Kurus,
ruled the whole earth bounded by seas. He was truthful and guileless, and
like the king of the celestials himself conversant with the dictates of
virtue. And from the combination in him of liberality, religion and
asceticism, he acquired a great good fortune. He was free from anger and
malice, and was handsome in person like Soma himself. In splendour he was
like the Sun and in impetuosity of valour like Vayu. In wrath he was like
Yama, and in patience like the Earth. And, O king, while Santanu ruled
the earth, no deer, boars, birds, or other animals were needlessly slain.
In his dominions the great virtue of kindness to all creatures prevailed,
and the king himself, with the soul of mercy, and void of desire and
wrath, extended equal protection unto all creatures. Then sacrifices in
honour of the gods, the Rishis, and Pitris commenced, and no creature was
deprived of life sinfully. And Santanu was the king and father of all--of
those that were miserable and those that had no protectors, of birds and
beasts, in fact, of every created thing. And during the rule of the best
of Kurus--of that king of kings--speech became united with truth, and the
minds of men were directed towards liberality and virtue. And Santanu,
having enjoyed domestic felicity for six and thirty years, retired into
the woods.
"And Santanu's son, the Vasu born of Ganga, named Devavrata resembled
Santanu himself in personal beauty, in habits and behaviour, and in
learning. And in all branches of knowledge worldly or spiritual his skill
was very great. His strength and energy were extraordinary. He became a
mighty car-warrior. In fact he was a great king.
"One day, while pursuing along the banks of the Ganges a deer that he had
struck with his arrow, king Santanu observed that the river had become
shallow. On observing this, that bull among men, viz., Santanu, began to
reflect upon this strange phenomenon. He mentally asked why that first of
rivers ran out so quickly as before. And while seeking for a cause, the
illustrious monarch beheld that a youth of great comeliness, well-built
and amiable person, like Indra himself, had, by his keen celestial
weapon, checked the flow of the river. And the king, beholding this
extraordinary feat of the river Ganga having been checked in her course
near where that youth stood, became very much surprised. This youth was
no other than Santanu's son himself. But as Santanu had seen his son only
once a few moments after his birth, he had not sufficient recollection to
identify that infant with the youth before his eyes. The youth, however,
seeing his father, knew him at once, but instead of disclosing himself,
he clouded the king's perception by his celestial powers of illusion and
disappeared in his very sight.
"King Santanu, wondering much at what he saw and imagining the youth to
be his own son then addressed Ganga and said, 'Show me that child.' Ganga
thus addressed, assuming a beautiful form, and holding the boy decked
with ornaments in her right arm, showed him to Santanu. And Santanu did
not recognise that beautiful female bedecked with ornaments and attired
in fine robes of white, although he had known her before. And Ganga said,
'O tiger among men, that eighth son whom thou hadst some time before
begat upon me is this. Know that this excellent child is conversant with
all weapons, O monarch, take him now. I have reared him with care. And go
home, O tiger among men, taking him with thee. Endued with superior
intelligence, he has studied with Vasishtha the entire Vedas with their
branches. Skilled in all weapons and a mighty bowman, he is like Indra in
battle. And, O Bharata, both the gods and the Asuras look upon him with
favour. Whatever branches of knowledge are known to Usanas, this one
knoweth completely. And so is he the master of all those Sastras that the
son of Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth.
And all the weapons known to the powerful and invincible Rama, the son of
Jamadagni are known to this thy illustrious son of mighty arms. O king of
superior courage, take this thy own heroic child given unto thee by me.
He is a mighty bowman and conversant with the interpretation of all
treatises on the duties of a king.' Thus commanded by Ganga, Santanu took
his child resembling the Sun himself in glory and returned to his
capital. And having reached his city that was like unto the celestial
capital, that monarch of Puru's line regarded himself greatly fortunate.
And having summoned all the Pauravas together, for the protection of his
kingdom he installed his son as his heir-apparent. And O bull of
Bharata's race, the prince soon gratified by his behaviour his father and
the other members of the Paurava race: in fact, all the subjects of the
kingdom. And the king of incomparable prowess lived happily with that son
of his.
"Four years had thus passed away, when the king one day went into the
woods on the bank of the Yamuna. And while the king was rambling there,
he perceived a sweet scent coming from an unknown direction. And the
monarch, impelled by the desire of ascertaining the cause, wandered
hither and thither. And in course of his ramble, he beheld a black-eyed
maiden of celestial beauty, the daughter of a fisherman. The king
addressing her, said, 'Who art thou, and whose daughter? What dost thou
do here, O timid one?' She answered, 'Blest be thou! I am the daughter of
the chief of the fishermen. At his command, I am engaged for religious
merit, in rowing passengers across this river in my boat.' And Santanu,
beholding that maiden of celestial form endued with beauty, amiableness,
and such fragrance, desired her for his wife. And repairing unto her
father, the king solicited his consent to the proposed match. But the
chief of the fishermen replied to the monarch, saying, 'O king, as soon
as my daughter of superior complexion was born, it was of course,
understood that she should be bestowed upon a husband. But listen to the
desire I have cherished all along in my heart. O sinless one, thou art
truthful: if thou desirest to obtain this maiden as a gift from me, give,
me then this pledge. If, indeed, thou givest the pledge, I will of course
bestow my daughter upon thee for truly I can never obtain a husband for
her equal to thee.'
"Santanu, hearing this, replied, 'When I have heard of the pledge thou
askest, I shall then say whether I would be able to grant it. If it is
capable of being granted, I shall certainly grant it. Otherwise how shall
I grant it.' The fisherman said, 'O king, what I ask of thee is this: the
son born of this maiden shall be installed by thee on thy throne and none
else shall thou make thy successor.'
"Vaisampayana continued, 'Upon these words of the son of Ganga, the hair
on the fisherman's body stood on end from glee, and he replied, 'I bestow
my daughter!' Immediately after, the Apsaras and the gods with diverse
tribes of Rishis began to rain down flowers from the firmament upon the
head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).'
Bhishma then, to serve his father, addressed the illustrious damsel and
said, 'O mother, ascend this chariot, and let us go unto our house.'
SECTION CI
"Vaisampayana said, 'O monarch, after the nuptials were over, king
Santanu established his beautiful bride in his household. Soon after was
born of Satyavati an intelligent and heroic son of Santanu named
Chitrangada. He was endued with great energy and became an eminent man.
The lord Santanu of great prowess also begat upon Satyavati another son
named Vichitravirya, who became a mighty bowman and who became king after
his father. And before that bull among men, viz., Vichitravirya, attained
to majority, the wise king Santanu realised the inevitable influence of
Time. And after Santanu had ascended to heaven. Bhishma, placing himself
under the command of Satyavati, installed that suppressor of foes, viz.,
Chitrangada, on the throne, who, having soon vanquished by his prowess
all monarchs, considered not any man as his equal. And beholding that he
could vanquish men, Asuras, and the very gods, his namesake, the powerful
king of the Gandharvas, approached him for an encounter. Between that
Gandharva and that foremost one of the Kurus, who were both very
powerful, there occurred on the field of Kurukshetra a fierce combat
which lasted full three years on the banks of the Saraswati. In that
terrible encounter characterised by thick showers of weapons and in which
the combatants ground each other fiercely, the Gandharva, who had greater
prowess or strategic deception, slew the Kuru prince. Having slain
Chitrangada--that first of men and oppressor of foes--the Gandharva
ascended to heaven. When that tiger among men endued with great prowess
was slain, Bhishma, the son of Santanu, performed, O king, all his
obsequies. He then installed the boy Vichitravirya of mighty arms, still
in his minority, on the throne of the Kurus. And Vichitravirya, placing
himself under the command of Bhishma, ruled the ancestral kingdom. And he
adored Santanu's son Bhishma who was conversant with all the rules of
religion and law; so, indeed, Bhishma also protected him that was so
obedient to the dictates of duty.'"
SECTION CII
"The challenged monarchs then all stood up, slapping their arms and
biting their nether lips in wrath. And loud was the din produced, as, in
a great hurry, they began to cast off their ornaments and put on their
armour. And the motion of their ornaments and armour, O Janamejaya,
brilliant as these were, resembled meteoric flashes in the sky. And with
brows contracted and eyes red with rage, the monarchs moved in
impatience, their armour and ornaments dazzling or waving with their
agitated steps. The charioteers soon brought handsome cars with fine
horses harnessed thereto. Those splendid warriors then, equipped with all
kinds of weapons, rode on those cars, and with uplifted weapons pursued
the retreating chief of the Kurus. Then, O Bharata, occurred the terrible
encounter between those innumerable monarchs on one side and the Kuru
warrior alone on the other. And the assembled monarchs threw at their foe
ten thousand arrows at the same time. Bhishma, however speedily checked
those numberless arrows before they could come at him by means of a
shower of his own arrows as innumerable as the down on the body. Then
those kings surrounded him from all sides and rained arrows on him like
masses of clouds showering on the mountain-breast. But Bhishma, arresting
with his shafts the course of that arrowy downpour, pierced each of the
monarchs with three shafts. The latter, in their turn pierced Bhishma,
each with five shafts. But, O king, Bhishma checked those by his prowess
and pierced each of the contending kings with two shafts. The combat
became so fierce with that dense shower of arrows and other missiles that
it looked very much like the encounter between the celestials and the
Asuras of old, and men of courage who took no part in it were struck with
fear even to look at the scene. Bhishma cut off, with his arrows, on the
field of battle, bows, and flagstaffs, and coats of mail, and human heads
by hundreds and thousands. And such was his terrible prowess and
extraordinary lightness of hand, and such the skill with which he
protected himself, that the contending car-warriors, though his enemies,
began to applaud him loudly. Then that foremost of all wielders of
weapons having vanquished in battle all those monarchs, pursued his way
towards the capital of the Bharatas, taking those maidens with him.
"It was then, O king, that mighty car-warrior, king Salya of immeasurable
prowess, from behind summoned Bhishma, the son of Santanu, to an
encounter. And desirous of obtaining the maidens, he came upon Bhishma
like a mighty leader of a herd of elephants rushing upon another of his
kind, and tearing with his tusks the latter's hips at the sight of a
female elephant in heat. And Salya of mighty arms, moved by wrath
addressed Bhishma and said, 'Stay, Stay.' Then Bhishma, that tiger among
men, that grinder of hostile armies, provoked by these words, flamed up
in wrath like a blazing fire. Bow in hand, and brow furrowed into
wrinkles, he stayed on his car, in obedience to Kshatriya usage having
checked its course in expectation of the enemy. All the monarchs seeing
him stop, stood there to become spectators of the coming encounter
between him and Salya. The two then began to exhibit their prowess (upon
each other) like roaring bulls of great strength at the sight of a cow in
rut. Then that foremost of men, king Salya covered Bhishma, the son of
Santanu with hundreds and thousands of swift-winged shafts. And those
monarchs seeing Salya thus covering Bhishma at the outset with
innumerable shafts, wondered much and uttered shouts of applause.
Beholding his lightness of hand in combat, the crowd of regal spectators
became very glad and applauded Salya greatly. That subjugator of hostile
towns, Bhishma, then, on hearing those shouts of the Kshatriyas, became
very angry and said, 'Stay, Stay'. In wrath, he commanded his charioteer,
saying, 'Lead thou my car to where Salya is, so that I may slay him
instantly as Garuda slays a serpent.' Then the Kuru chief fixed the
Varuna weapon on his bow-string, and with it afflicted the four steeds of
king Salya. And, O tiger among kings, the Kuru chief, then, warding off
with his weapons those of his foe, slew Salya's charioteer. Then that
first of men, Bhishma, the son of Santanu, fighting for the sake of those
damsels, slew with the Aindra weapon the noble steeds of his adversary.
He then vanquished that best of monarchs but left him with his life. O
bull of Bharata's race, Salya, after his defeat, returned to his kingdom
and continued to rule it virtuously. And O conqueror of hostile towns,
the other kings also, who had come to witness, the self-choice ceremony
returned to their own kingdoms.
SECTION CIII
SECTION CIV
"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in anger
at the death of his father, slew with his battle axe the king of the
Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the
Haihaya king), achieved a most difficult feat in the world. Not content
with this, he set out on his chariot for the conquest of the world, and
taking up his bow he cast around his mighty weapons to exterminate the
Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his
swift arrows annihilated the Kshatriya tribe one and twenty times.
"And when the earth was thus deprived of Kshatriyas by the great Rishi,
the Kshatriya ladies all over the land had offspring raised by Brahmanas
skilled in the Vedas. It has been said in the Vedas that the sons so
raised belongeth to him that had married the mother. And the Kshatriya
ladies went in unto the Brahamanas not lustfully but from motives of
virtue. Indeed, it was thus that the Kshatriya race was revived.
"In this connection there is another old history that I will recite to
you. There was in olden days a wise Rishi of the name of Utathya. He had
a wife of the name Mamata whom he dearly loved. One day Utathya's younger
brother Vrihaspati, the priest of the celestials, endued with great
energy, approached Mamata. The latter, however, told her husband's
younger brother--that foremost of eloquent men--that she had conceived
from her connection with his elder brother and that, therefore, he should
not then seek for the consummation of his wishes. She continued, 'O
illustrious Vrihaspati, the child that I have conceived hath studied in
his mother's womb the Vedas with the six Angas, Semen tuum frustra perdi
non potest. How can then this womb of mine afford room for two children
at a time? Therefore, it behoveth thee not to seek for the consummation
of thy desire at such a time. Thus addressed by her, Vrihaspati, though
possessed of great wisdom, succeeded not in suppressing his desire. Quum
auten jam cum illa coiturus esset, the child in the womb then addressed
him and said, 'O father, cease from thy attempt. There is no space here
for two. O illustrious one, the room is small. I have occupied it first.
Semen tuum perdi non potest. It behoveth thee not to afflict me.' But
Vrihaspati without listening to what that child in the womb said, sought
the embraces of Mamata possessing the most beautiful pair of eyes. Ille
tamen Muni qui in venture erat punctum temporis quo humor vitalis jam
emissum iret providens, viam per quam semen intrare posset pedibus
obstruxit. Semen ita exhisum, excidit et in terram projectumest. And the
illustrious Vrihaspati, beholding this, became indignant, and reproached
Utathya's child and cursed him, saying, 'Because thou hast spoken to me
in the way thou hast at a time of pleasure that is sought after by all
creatures, perpetual darkness shall overtake thee.' And from this curse
of the illustrious Vrishaspati Utathya's child who was equal unto
Vrihaspati in energy, was born blind and came to be called Dirghatamas
(enveloped in perpetual darkness). And the wise Dirghatamas, possessed of
a knowledge of the Vedas, though born blind, succeeded yet by virtue of
his learning, in obtaining for a wife a young and handsome Brahmana
maiden of the name of Pradweshi. And having married her, the illustrious
Dirghatamas, for the expansion of Utathya's race, begat upon her several
children with Gautama as their eldest. These children, however, were all
given to covetousness and folly. The virtuous and illustrious Dirghatamas
possessing complete mastery over the Vedas, soon after learnt from
Surabhi's son the practices of their order and fearlessly betook himself
to those practices, regarding them with reverence. (For shame is the
creature of sin and can never be where there is purity of intention).
Then those best of Munis that dwelt in the same asylum, beholding him
transgress the limits of propriety became indignant, seeing sin where sin
was not. And they said, 'O, this man, transgresseth the limit of
propriety. No longer doth he deserve a place amongst us. Therefore, shall
we all cast this sinful wretch off.' And they said many other things
regarding the Muni Dirghatamas. And his wife, too, having obtained
children, became indignant with him.
"The husband then addressing his wife Pradweshi, said, 'Why is it that
thou also hast been dissatisfied with me?' His wife answered, 'The
husband is called the Bhartri because he supporteth the wife. He is
called Pati because he protecteth her. But thou art neither, to me! O
thou of great ascetic merit, on the other hand, thou hast been blind from
birth, it is I who have supported thee and thy children. I shall not do
so in future.'
"Hearing these words of his wife, the Rishi became indignant and said
unto her and her children, 'Take me unto the Kshatriyas and thou shalt
then be rich.' His wife replied (by saying), 'I desire not wealth that
may be procured by thee, for that can never bring me happiness. O best of
Brahmanas, do as thou likest. I shall not be able to maintain thee as
before.' At these words of his wife, Dirghatamas said, 'I lay down from
this day as a rule that every woman shall have to adhere to one husband
for her life. Be the husband dead or alive, it shall not be lawful for a
woman to have connection with another. And she who may have such
connection shall certainly be regarded as fallen. A woman without husband
shall always be liable to be sinful. And even if she be wealthy she shall
not be able to enjoy that wealth truly. Calumny and evil report shall
ever dog her.' Hearing these words of her husband Pradweshi became very
angry, and commanded her sons, saying, 'Throw him into the waters of
Ganga!' And at the command of their mother, the wicked Gautama and his
brothers, those slaves of covetousness and folly, exclaiming, 'Indeed,
why should we support this old man?--'tied the Muni to a raft and
committing him to the mercy of the stream returned home without
compunction. The blind old man drifting along the stream on that raft,
passed through the territories of many kings. One day a king named Vali
conversant with every duty went to the Ganges to perform his ablutions.
And as the monarch was thus engaged, the raft to which the Rishi was
tied, approached him. And as it came, the king took the old man. The
virtuous Vali, ever devoted to truth, then learning who the man was that
was thus saved by him, chose him for raising up offspring. And Vali said,
'O illustrious one, it behoveth thee to raise upon my wife a few sons
that shall be virtuous and wise.' Thus addressed, the Rishi endued with
great energy, expressed his willingness. Thereupon king Vali sent his
wife Sudeshna unto him. But the queen knowing that the latter was blind
and old went not unto him, she sent unto him her nurse. And upon that
Sudra woman the virtuous Rishi of passions under full control begat
eleven children of whom Kakshivat was the eldest. And beholding those
eleven sons with Kakshivat as the eldest, who had studied all the Vedas
and who like Rishis were utterers of Brahma and were possessed of great
power, king Vali one day asked the Rishi saying, 'Are these children
mine?' The Rishi replied, 'No, they are mine. Kakshivat and others have
been begotten by me upon a Sudra woman. Thy unfortunate queen Sudeshna,
seeing me blind and old, insulted me by not coming herself but sending
unto me, instead, her nurse.' The king then pacified that best of Rishis
and sent unto him his queen Sudeshna. The Rishi by merely touching her
person said to her, 'Thou shalt have five children named Anga, Vanga,
Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in
glory. And after their names as many countries shall be known on earth.
It is after their names that their dominions have come to be called Anga,
Vanga, Kalinga, Pundra and Suhma.'
"It was thus that the line of Vali was perpetuated, in days of old, by a
great Rishi. And it was thus also that many mighty bowmen and great
car-warriors wedded to virtue, sprung in the Kshatriya race from the seed
of Brahmanas. Hearing this, O mother, do as thou likest, as regards the
matter in hand.'"
SECTION CV
"My father was a virtuous man. For virtue's sake he had kept a (ferry)
boat. One day, in the prime of my youth, I went to ply that boat. It so
happened that the great and wise Rishi Parasara, that foremost of all
virtuous men, came, and betook himself to my boat for crossing the
Yamuna. As I was rowing him across the river, the Rishi became excited
with desire and began to address me in soft words. The fear of my father
was uppermost in my mind. But the terror of the Rishi's curse at last
prevailed. And having obtained from him a precious boon, I could not
refuse his solicitations. The Rishi by his energy brought me under his
complete control, and gratified his desire then and there, having first
enveloped the region in a thick fog. Before this there was a revolting
fishy odour in my body; but the Rishi dispelled it and gave me my present
fragrance. The Rishi also told me that by bringing forth his child in an
island of the river, I would still continue (to be) a virgin. And the
child of Parasara so born of me in my maidenhood hath become a great
Rishi endued with large ascetic powers and known by the name of
Dwaipayana (the island-born). That illustrious Rishi having by his
ascetic power divided the Vedas into four parts hath come to be called on
earth by the name of Vyasa (the divider or arranger), and for his dark
colour, Krishna (the dark). Truthful in speech, free from passion, a
mighty ascetic who hath burnt all his sins, he went away with his father
immediately after his birth. Appointed by me and thee also, that Rishi of
incomparable splendour will certainly beget good children upon the wives
of thy brother. He told me when he went away, 'Mother, think of me when
thou art in difficulty.' I will now call him up, if thou, O Bhishma of
mighty arms so desirest. If thou art willing, O Bhishma, I am sure that
great ascetic will beget children upon Vichitravirya's field.'
"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is
both in respect of this life and the other. O thou of great wisdom, thy
affections also are set on virtue. Therefore, at thy command, making
virtue my motive, I shall do what thou desirest. Indeed, this practice
that is conformable to the true and eternal religion is known to me, I
shall give unto my brother children that shall be like unto Mitra and
Varuna. Let the ladies then duly observe for one full year the vow I
indicate. They shall then be purified. No women shall ever approach me
without having observed a rigid vow.'
"Satyavati then said, 'O sinless one, it must be as thou sayest. Take
such steps that the ladies may conceive immediately. In a kingdom where
there is no king, the people perish from want of protection; sacrifices
and other holy acts are suspended; the clouds send no showers; and the
gods disappear. How can a kingdom be protected that hath no king?
Therefore, see thou that the ladies conceive. Bhishma will watch over the
children as long as they are in their mother's wombs.
SECTION CVI
"Some time after, when the oldest of Vichitravirya's widows again had her
monthly season, she was solicited by Satyavati to approach Vyasa once
again. Possessed of beauty like a daughter of a celestial, the princess
refused to do her mother-in-law's bidding, remembering the grim visage
and strong odour of the Rishi. She, however, sent unto him, a maid of
hers, endued with the beauty of an Apsara and decked with her own
ornaments. And when the Vyasa arrived, the maid rose up and saluted him.
And she waited upon him respectfully and took her seat near him when
asked. And, O king, the great Rishi of rigid vows, was well-pleased with
her, and when he rose to go away, he addressed her and said, 'Amiable
one, thou shalt no longer be a slave. Thy child also shall be greatly
fortunate and virtuous, and the foremost of all intelligent men on
earth!' And, O king, the son thus begotten upon her by Krishna-Dwaipayana
was afterwards known by the name of Vidura. He was thus the brother of
Dhritarashtra and the illustrious Pandu. And Vidura was free from desire
and passion and was conversant with the rules of government, and was the
god of justice born on earth under the curse of the illustrious Rishi
Mandavya. And Krishna-Dwaipayana, when he met his mother as before,
informed her as to how he had been deceived by the seniormost of the
princesses and how he had begotten a son upon a Sudra woman. And having
spoken thus unto his mother the Rishi disappeared from her sight.
SECTION CVII
"Janamejaya said, 'What did the god of justice do for which he was
cursed? And who was the Brahmana ascetic from whose curse the god had to
be born in the Sudra caste?'
SECTION CVIII
"Vaisampayana said, 'Thus asked, the tiger among Munis then answered
those Rishis of ascetic wealth, 'Whom shall I blame for this? In fact,
none else (than my own self) hath offended against me!' After this, O
monarch, the officers of justice, seeing him alive, informed the king of
it. The latter hearing what they said, consulted with his advisers, and
came to the place and began to pacify the Rishi. fixed on the stake. And
the king said, 'O thou best of Rishis, I have offended against thee in
ignorance. I beseech thee to pardon me for the same. It behoveth thee not
to be angry with me.' Thus addressed by the king, the Muni was pacified.
And beholding him free from wrath, the king took him up with the stake
and endeavoured to extract it from his body. But not succeeding therein,
he cut it off at the point just outside the body. The Muni, with a
portion of the stake within his body, walked about, and in that state
practised the austerest of penances and conquered numberless regions
unattainable by others. And for the circumstances of a part of the stake
being within his body, he came to be known in the three worlds by the
name of Ani-Mandavya (Mandavya with the stake within). And one day that
Brahamana acquainted with the highest truth of religion went unto the
abode of the god of justice. And beholding the god there seated on his
throne, the Rishi reproached him and said, 'What, pray, is that sinful
act committed by me unconsciously, for which I am bearing this
punishment? O, tell me soon, and behold the power of my asceticism.'
"The god of justice, thus questioned, replied, 'O thou of ascetic wealth,
a little insect was once pierced by thee on a blade of grass. Thou
bearest now the consequence of the act. O Rishi, as a gift, however
small, multiplieth in respect of its religious merits, so a sinful act
multiplieth in respect of the woe it bringeth in its train.' On hearing
this, Ani-Mandavya asked, 'O tell me truly when this act was committed by
me. Told in reply by the god of justice that he had committed it, when a
child, the Rishi said, 'That shall not be a sin which may be done by a
child up to the twelfth year of his age from birth. The scriptures shall
not recognise it as sinful. The punishment thou hast inflicted on me for
such a venial offence hath been disproportionate in severity. The killing
of a Brahmana involves a sin that is heavier than the killing of any
other living being. Thou shall, therefore, O god of justice, have to be
born among men even in the Sudra order. And from this day I establish
this limit in respect of the consequence of acts that an act shall not be
sinful when committed by one below the age of fourteen. But when
committed by one above that age, it shall be regarded as sin.'
SECTION CIX
SECTION CX
"Bhishma said, 'This our celebrated race, resplendent with every virtue
and accomplishment, hath all along sovereignty over all other monarchs on
earth. Its glory maintained and itself perpetuated by many virtuous and
illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and
Satyavati and myself have raised you (three) up, in order that it may not
be extinct. It behoveth myself and thee also to take such steps that this
our dynasty may expand again as the sea. It hath been heard by me that
there are three maidens worthy of being allied to our race. One is the
daughter of (Surasena of) the Yadava race; the other is the daughter of
Suvala; and the third is the princess of Madra. O son, all these maidens
are of course of blue blood. Possessed of beauty and pure blood, they are
eminently fit for an alliance with our family. O thou foremost of
intelligent men, I think we should choose them for the growth of our
race. Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou
art our father and thou art our mother, too. Thou art our respected
spiritual instructor. Therefore, do thou what may be best for us in thy
eyes.'
SECTION CXI
"Hearing this, Kunti said, 'O slayer of foes, a certain Brahamana gave me
this formula of invocation as a boon, and, O lord, I have summoned thee
only to test its efficacy. For this offence I bow to thee. A woman,
whatever be her offence, always deserveth pardon.' Surya (Sun) replied,
'I know that Durvasa hath granted this boon. But cast off thy fears,
timid maiden, and grant me thy embraces. Amiable one, my approach cannot
be futile; it must bear fruit. Thou hast summoned me, and if it be for
nothing, it shall certainly be regarded as thy transgression.'
"Vaisampayana continued, 'Vivaswat thus spoke unto her many things with a
view to allay her fears, but, O Bharata, the amiable maiden, from modesty
and fear of her relatives, consented not to grant his request. And, O
bull of Bharata's race, Arka addressed her again and said, 'O princess,
for my sake, it shall not be sinful for thee to grant my wish.' Thus
speaking unto the daughter of Kuntibhoja, the illustrious Tapana--the
illuminator of the universe--gratified his wish. And of this connection
there was immediately born a son known all over the world as Karna
accountred with natural armour and with face brightened by ear-rings. And
the heroic Karna was the first of all wielders of weapons, blessed with
good fortune, and endued with the beauty of a celestial child. And after
the birth of this child, the illustrious Tapana granted unto Pritha her
maidenhood and ascended to heaven. And the princess of the Vrishni race
beholding with sorrow that son born of her, reflected intently upon what
was then the best for her to do. And from fear of her relatives she
resolved to conceal that evidence of her folly. And she cast her
offspring endued with great physical strength into the water. Then the
well-known husband of Radha, of the Suta caste, took up the child thus
cast into the water, and he and his wife brought him up as their own son.
And Radha and her husband bestowed on him the name of Vasusena (born with
wealth) because he was born with a natural armour and ear-rings. And
endued as he was born with great strength, as he grew up, he became
skilled in all weapons. Possessed of great energy, he used to adore the
sun until his back was heated by his rays (i.e., from dawn to midday),
and during the hours of worship, there was nothing on earth that the
heroic and intelligent Vasusena would not give unto the Brahmanas. And
Indra desirous of benefiting his own son Phalguni (Arjuna), assuming the
form of a Brahmana, approached Vasusena on one occasion and begged of him
his natural armour. Thus asked Karna took off his natural armour, and
joining his hands in reverence gave it unto Indra in the guise of a
Brahmana. And the chief of the celestials accepted the gift and was
exceedingly gratified with Karna's liberality. He therefore, gave unto
him a fine dart, saying, 'That one (and one only) among the celestials,
the Asuras, men, the Gandharvas, the Nagas, and the Rakshasas, whom thou
desirest to conquer, shall be certainly slain with this dart.'
"The son of Surya was before this known by the name of Vasusena. But
since he cut off his natural armour, he came to be called Karna (the
cutter or peeler of his own cover).'"
SECTION CXII
SECTION CXIII
"Then selecting on auspicious day and moment as indicated by the wise for
the ceremony, King Pandu was duly united with Madri. And after the
nuptials were over, the Kuru king established his beautiful bride in
handsome apartments. And, O king of kings, that best of monarchs then
gave himself up to enjoyment in the company of his two wives as best he
liked and to the limit of his desires. And after thirty days had elapsed,
the Kuru king, O monarch, started from his capital for the conquest of
the world. And after reverentially saluting and bowing to Bhishma and the
other elders of the Kuru race, and with adieus to Dhritarashtra and
others of the family, and obtaining their leave, he set out on his grand
campaign, accompanied by a large force of elephants, horses, and cars,
and well-pleased with the blessings uttered by all around and the
auspicious rites performed by the citizens for his success. And Pandu,
accompanied by such a strong force marched against various foes. And that
tiger among men--that spreader of the fame of the Kurus--first subjugated
the robber tribes of asarna. He next turned his army composed of
innumerable elephants, cavalry, infantry, and charioteers, with standards
of various colours against Dhirga--the ruler of the kingdom of Maghadha
who was proud of his strength, and offended against numerous monarchs.
And attacking him in his capital, Pandu slew him there, and took
everything in his treasury and also vehicles and draught animals without
number. He then marched into Mithila and subjugated the Videhas. And
then, O bull among men, Pandu led his army against Kasi, Sumbha, and
Pundra, and by the strength and prowess of his arms spread the fame of
the Kurus. And Pandu, that oppressor of foes, like unto a mighty fire
whose far-reaching flames were represented by his arrows and splendour by
his weapons, began to consume all kings that came in contact with him.
These with their forces, vanquished by Pandu at the head of his army,
were made the vassals of the Kurus. And all kings of the world, thus
vanquished by him, regarded him as the one single hero on earth even as
the celestials regard Indra in heaven. And the kings of earth with joined
palms bowed to him and waited on him with presents of various kinds of
gems and wealth, precious stones and pearls and corals, and much gold and
silver, and first-class kine and handsome horses and fine cars and
elephants, and asses and camels and buffaloes, and goats and sheep, and
blankets and beautiful hides, and cloths woven out of furs. And the king
of Hastinapura accepting those offerings retraced his steps towards his
capital, to the great delight of his subjects. And the citizens and
others filled with joy, and kings and ministers, all began to say, 'O,
the fame of the achievements of Santanu, that tiger among kings, and of
the wise Bharata, which were about to die, hath been revived by Pandu.
They who robbed before the Kurus of both territory and wealth have been
subjugated by Pandu--the tiger of Hastinapura--and made to pay tribute.'
And all the citizens with Bhishma at their head went out to receive the
victorious king. They had not proceeded far when they saw the attendants
of the king laden with much wealth, and the train of various conveyances
laden with all kinds of wealth, and of elephants, horses, cars, kine,
camels and other animals, was so long that they saw not its end. Then
Pandu, beholding Bhishma, who was a father to him, worshipped his feet
and saluted the citizens and others as each deserved. And Bhishma, too,
embracing Pandu as his son who had returned victorious after grinding
many hostile kingdoms, wept tears of joy. And Pandu, instilling joy into
the hearts of his people with a flourish of trumpets and conchs and
kettle-drums, entered his capital.'"
SECTION CXIV
"A little while after, O bull of Bharata's race, Pandu who had achieved a
victory over sloth and lethargy, accompanied by his two wives, Kunti and
Madri, retired into the woods. Leaving his excellent palace with its
luxurious beds, he became a permanent inhabitant of the woods, devoting
the whole of his time to the chase of the deer. And fixing his abode in a
delightful and hilly region overgrown with huge sala trees, on the
southern slope of the Himavat mountains, he roamed about in perfect
freedom. The handsome Pandu with his two wives wandered in those woods
like Airavata accompanied by two she-elephants. And the dwellers in those
woods, beholding the heroic Bharata prince in the company of his wives,
armed with sword, arrows, and bow, clad with his beautiful armour, and
skilled in all excellent weapons, regarded him as the very god wandering
amongst them.
"Meanwhile the son of the ocean-going Ganga heard that king Devaka had a
daughter endued with youth and beauty and begotten upon a Sudra wife.
Bringing her from her father's abode, Bhishma married her to Vidura of
great wisdom. And Vidura begot upon her many children like unto himself
in accomplishments.'"
SECTION CXV
"Janamejaya said, 'O best of Brahmanas, how did Gandhari bring forth
those hundred sons and in how many years? What were also the periods of
life allotted to each? How did Dhritarashtra also beget another son in a
Vaisya wife? How did Dhritarashtra behave towards his loving obedient,
and virtuous wife Gandhari? How were also begotten the five sons of
Pandu, those mighty charioteers, even though Pandu himself laboured under
the curse of the great Rishi (he slew)? Tell me all this in detail, for
my thirst for hearing everything relating to my own ancestor hath not
been slaked.'
"Vaisampayana said, 'One day Gandhari entertained with respectful
attention the great Dwaipayana who came to her abode, exhausted with
hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave
her the boon she asked for, viz., that she should have a century of sons
each equal unto her lord in strength and accomplishments. Some time after
Gandhari conceived and she bore the burden in her womb for two long years
without being delivered. And she was greatly afflicted at this. It was
then that she heard that Kunti had brought forth a son whose splendour
was like unto the morning sun. Impatient of the period of gestation which
had prolonged so long, and deprived of reason by grief, she struck her
womb with great violence without the knowledge of her husband. And
thereupon came out of her womb, after two years' growth, a hard mass of
flesh like unto an iron ball. When she was about to throw it away,
Dwaipayana, learning everything by his spiritual powers, promptly came
there, and that first of ascetics beholding that ball of flesh, addressed
the daughter of Suvala thus, 'What hast thou done?' Gandhari, without
endeavouring to disguise her feelings, addressed the Rishi and said,
'Having heard that Kunti had brought forth a son like unto Surya in
splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me
the boon that I should have a hundred sons, but here is only a ball of
flesh for those hundred sons!' Vyasa then said, 'Daughter of Suvala, it
is even so. But my words can never be futile. I have not spoken an
untruth even in jest. I need not speak of other occasions. Let a hundred
pots full of clarified butter be brought instantly, and let them be
placed at a concealed spot. In the meantime, let cool water be sprinkled
over this ball of flesh.'
"Then in time, king Duryodhana was born from among those pieces of the
ball of flesh that had been deposited in those pots. According to the
order of birth, king Yudhishthira was the oldest. The news of
Duryodhana's birth was carried to Bhishma and the wise Vidura. The day
that the haughty Duryodhana was born was also the birth-day of Bhima of
mighty arms and great prowess.
"As soon as Duryodhana was born, he began to cry and bray like an ass.
And hearing that sound, the asses, vultures, jackals and crows uttered
their respective cries responsively. Violent winds began to blow, and
there were fires in various directions. Then king Dhritarashtra in great
fear, summoning Bhishma and Vidura and other well-wishers and all the
Kurus, and numberless Brahmanas, addressed them and said, 'The oldest of
those princes, Yudhishthira, is the perpetuator of our line. By virtue of
his birth he hath acquired the kingdom. We have nothing to say to this.
But shall this my son born after him become king? Tell me truly what is
lawful and right under these circumstances.' As soon as these words were
spoken, O Bharata, jackals and other carnivorous animals began to howl
ominously And marking those frightful omens all around, the assembled
Brahmanas and the wise Vidura replied, 'O king, O bull among men, when
these frightful omens are noticeable at the birth of thy eldest son, it
is evident that he shall be the exterminator of thy race. The prosperity
of all dependeth on his abandonment. Calamity there must be in keeping
him. O king, if thou abandonest him, there remain yet thy nine and ninety
sons. If thou desirest the good of thy race, abandon him, O Bharata! O
king, do good to the world and thy own race by casting off this one child
of thine. It hath been said that an individual should be cast off for the
sake of the family; that a family should be cast off for the sake of a
village; that a village may be abandoned for the sake of the whole
country; and that the earth itself may be abandoned for the sake of the
soul.' When Vidura and those Brahmanas had stated so, king Dhritarashtra
out of affection for his son had not the heart to follow that advice.
Then, O king, within a month, were born a full hundred sons unto
Dhritarashtra and a daughter also in excess of this hundred. And during
the time when Gandhari was in a state of advanced pregnancy, there was a
maid servant of the Vaisya class who used to attend on Dhritarashtra.
During that year, O king, was begotten upon her by the illustrious
Dhritarashtra a son endued with great intelligence who was afterwards
named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya
woman, he came to be called Karna.
"Thus were born unto the wise Dhritarashtra a hundred sons who were all
heroes and mighty chariot-fighters, and a daughter over and above the
hundred, and another son Yuyutsu of great energy and prowess begotten
upon a Vaisya woman.'"
SECTION CXVI
"Janamejaya said, 'O sinless one, thou hast narrated to me from the
beginning all about the birth of Dhritarashtra's hundred sons owing to
the boon granted by the Rishi. But thou hast not told me as yet any
particulars about the birth of the daughter. Thou hast merely said that
over and above the hundred sons, there was another son named Yuyutsu
begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of
immeasurable energy said unto the daughter of the king of Gandhara that
she would become the mother of a hundred sons. Illustrious one, how is
that thou sayest Gandhari had a daughter over and above her hundred sons?
If the ball of flesh was distributed by the great Rishi only into a
hundred parts, and if Gandhari did not conceive on any other occasion,
how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been
great."
"Thus have I, O Bharata, narrated unto thee all about the birth of
Duhsala. Tell me, O sinless one, what more I am now to narrate.'"
SECTION CXVII
SECTION CXVIII
"Vaisampayana said, 'O king, one day Pandu, while roaming about in the
woods (on the southern slopes of the Himavat) that teemed with deer and
wild animals of fierce disposition, saw a large deer, that seemed to be
the leader of a herd, serving his mate. Beholding the animals, the
monarch pierced them both with five of his sharp and swift arrows winged
with golden feathers. O monarch, that was no deer that Pandu struck at,
but a Rishi's son of great ascetic merit who was enjoying his mate in the
form of a deer. Pierced by Pandu, while engaged in the act of
intercourse, he fell down to the ground, uttering cries that were of a
man and began to weep bitterly.
"The deer then addressed Pandu and said, 'O king, even men that are
slaves to lust and wrath, and void of reason, and ever sinful, never
commit such a cruel act as this. Individual judgment prevaileth not
against the ordinance, the ordinance prevaileth against individual
judgment. The wise never sanction anything discountenanced by the
ordinance. Thou art born, O Bharata, in a race that hath ever been
virtuous. How is it, therefore, that even thou, suffering thyself to be
overpowered by passion and wrath losest thy reason?' Hearing this, Pandu
replied, 'O deer, kings behave in the matter of slaying animals of thy
species exactly as they do in the matter of slaying foes. It behoveth
thee not, therefore, to reprove me thus from ignorance. Animals of thy
species are slain by open or covert means. This, indeed, is the practice
of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya,
while engaged in the performance of a grand sacrifice, chased the deer,
and devoted every deer in the forest unto the gods in general. Thou hast
been slain, pursuant to the usage sanctioned by such precedent. Wherefore
reprovest us then? For his especial sacrifices Agastya performed the homa
with fat of the deer.'
"The deer then said, 'O king, men do not let fly their arrows at their
enemies when the latter are unprepared. But there is a time for doing it
(viz., after declaration of hostilities). Slaughter at such a time is not
censurable.'
"Pandu replied, 'It is well-known that men slay deer by various effective
means without regarding whether the animals are careful or careless.
Therefore, O deer, why dost thou reprove me?'
"The deer then said, 'O, king, I did not blame thee for thy having killed
a deer, or for the injury thou hast done to me. But, instead of acting so
cruelly, thou shouldst have waited till the completion of my act of
intercourse. What man of wisdom and virtue is there that can kill a deer
while engaged in such an act? The time of sexual intercourse is agreeable
to every creature and productive of good to all. O king, with this my
mate I was engaged in the gratification of my sexual desire. But that
effort of mine hath been rendered futile by thee. O king of the Kurus, as
thou art born in the race of the Pauravas ever noted for white (virtuous)
deeds, such an act hath scarcely been worthy of thee. O Bharata, this act
must be regarded as extremely cruel, deserving of universal execration,
infamous, and sinful, and certainly leading to hell. Thou art acquainted
with the pleasures of sexual intercourse. Thou art acquainted also with
the teaching of morality and dictates of duty. Like unto a celestial as
thou art, it behoveth thee not to do such an act as leadeth to hell. O
best of kings, thy duty is to chastise all who act cruelly, who are
engaged in sinful practices and who have thrown to the winds religion,
profit, and pleasure as explained in the scriptures. What hast thou done,
O best of men, in killing me who have given thee no offence? I am, O
king, a Muni who liveth on fruits and roots, though disguised as a deer.
I was living in the woods in peace with all. Yet thou hast killed me, O
king, for which I will curse thee certainly. As thou hast been cruel unto
a couple of opposite sexes, death shall certainly overtake thee as soon
as thou feelest the influence of sexual desire. I am a Muni of the name
of Kindama, possessed of ascetic merit. I was engaged in sexual
intercourse with this deer, because my feelings of modesty did not permit
me to indulge in such an act in human society. In the form of a deer I
rove in the deep woods in the company of other deer. Thou hast slain me
without knowing that I am a Brahmana, the sin of having slain a Brahmana
shall not, therefore, be thine. But senseless man, as you have killed me,
disguised as a deer, at such a time, thy fate shall certainly be even
like mine. When, approaching thy wife lustfully, thou wilt unite with her
even as I had done with mine, in that very state shalt thou have to go to
the world of the spirits. And that wife of thine with whom thou mayst be
united in intercourse at the time of thy death shall also follow thee
with affection and reverence to the domains of the king of the dead. Thou
hast brought me grief when I was happy. So shall grief come to thee when
thou art in happiness.'
SECTION CXIX
"Vaisampayana said, 'After the death of that deer, king Pandu with his
wives was deeply afflicted and wept bitterly. And he exclaimed, 'The
wicked, even if born in virtuous families, deluded by their own passions,
become overwhelmed with misery as the fruit of their own deeds. I have
heard that my father, though begotten by Santanu of virtuous soul, was
cut off while still a youth, only because he had become a slave to his
lust. In the soil of that lustful king, the illustrious Rishi
Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I
am of such a being, with my wicked heart wedded to vice, I am yet leading
a wandering life in the woods in the chase of the deer. Oh, the very gods
have forsaken me! I shall seek salvation now. The great impediments to
salvation are the desire to beget children, and other concerns of the
world. I shall now adopt the Brahmacharya mode of life and follow in the
imperishable wake of my father. I shall certainly bring my passions under
complete control by severe ascetic penances. Forsaking my wives and other
relatives and shaving my head, alone shall I wander over the earth,
begging for my subsistence from each of these trees standing here.
Forsaking every object of affection and aversion, and covering my body
with dust, I shall make the shelter of trees or deserted houses my home.
I shall never yield to influence of sorrow or joy, and I shall regard
slander and eulogy in the same light. I shall not seek benedictions or
bows. I shall be at peace with all, and shall not accept gifts. I shall
not mock anybody, nor shall I knit my brows at any one, but shall be ever
cheerful and devoted to the good of all creatures. I shall not harm any
of the four orders of life gifted with power of locomotion or otherwise,
viz., oviparous and viviparous creatures and worms and vegetables. But on
the contrary, preserve an equality of behaviour towards all, as if they
were, my own children. Once a day shall I beg of five or ten families at
the most, and if I do not succeed in obtaining alms, I shall then go
without food. I shall rather stint myself than beg more than once of the
same person. If I do not obtain anything after completing my round of
seven or ten houses, moved by covetousness, I shall not enlarge my round.
Whether I obtain or fail to obtain alms. I shall be equally unmoved like
a great ascetic. One lopping off an arm of mine with a hatchet, and one
smearing another arm with sandal-paste, shall be regarded by me equally.
I shall not wish prosperity to the one or misery to the other. I shall
not be pleased with life or displeased with death. I shall neither desire
to live nor to die. Washing my heart of all sins, I shall certainly
transcend those sacred rites productive of happiness, that men perform in
auspicious moments, days, and periods. I shall also abstain from all acts
of religion and profit and also those that lead to the gratification of
the senses. Freed from all sins and snares of the world, I shall be like
the wind subject to none. Following the path of fearlessness and bearing
myself in this way I shall at last lay down my life. Destitute of the
power of begetting children, firmly adhering to the line of duty I shall
not certainly deviate therefrom in order to tread in the vile path of the
world that is so full of misery. Whether respected or disrespected in the
world that man who from covetousness casteth on others a begging look,
certainly behaveth like a dog. (Destitute as I am of the power of
procreation, I should not certainly, from desire of offspring, solicit
others to give me children).'
Pandu replied, 'If, indeed, this your resolve springeth from virtue, then
with you both I shall follow the imperishable path of my fathers.
Abandoning the luxuries of cities and towns, clad in barks of trees, and
living on fruits and roots, I shall wander in deep woods, practising the
severest penances. Bathing morning and evening, I shall perform the homa.
I shall reduce my body by eating very sparingly and shall wear rags and
skins and knotted locks on my head. Exposing myself to heat and cold and
disregarding hunger and thirst, I shall reduce my body by severe ascetic
penances, I shall live in solitude and I shall give myself up to
contemplation; I shall eat fruit, ripe or green, that I may find. I shall
offer oblations to the Pitris (manes) and the gods with speech, water and
the fruits of the wilderness. I shall not see, far less harm, any of the
denizens of the woods, or any of my relatives, or any of the residents of
cities and towns. Until I lay down this body, I shall thus practise the
severe ordinances of the Vanaprastha scriptures, always searching for
severer ones that they may contain.'
"Vaisampayana continued, 'The Kuru king, having said this unto his wives,
gave away to Brahmanas the big jewel in his diadem, his necklace of
precious gold, his bracelets, his large ear-rings, his valuable robes and
all the ornaments of his wives. Then summoning his attendants, he
commended them, saying, 'Return ye to Hastinapura and proclaim unto all
that Pandu with his wives hath gone into the woods, foregoing wealth,
desire, happiness, and even sexual appetite.' Then those followers and
attendants, hearing these and other soft words of the king, set up a loud
wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down
their cheeks they left the monarch and returned to Hastinapura with speed
carrying that wealth with them (that was to be distributed in charity).
Then Dhritarashtra, that first of men, hearing from them everything that
had happened in the woods, wept for his brother. He brooded over his
affliction continually, little relishing the comfort of beds and seats
and dishes.
"Meanwhile, the Kuru prince Pandu (after sending away his attendants)
accompanied by his two wives and eating fruits and roots went to the
mountains of Nagasata. He next went to Chaitraratha, and then crossed the
Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.
Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,
sometimes on level ground and sometimes on mountain slopes. He then
journeyed on to the lake of Indradyumna, whence crossing the mountains of
Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and
there continued to practise ascetic austerities.'"
SECTION CXX
"On a certain day of the new moon, the great Rishis of rigid vows
assembled together, and desirous of beholding Brahman were on the point
of starting on their expedition. Seeing them about to start, Pandu asked
those ascetics, saying, 'Ye first of eloquent men, where shall we go?'
The Rishis answered, 'There will be a great gathering today, in the abode
of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the
Self-create we shall go there today.'
"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there
is no admittance into heaven. I am sonless! I In affliction I speak' unto
you! I am afflicted because I have not been able to discharge the debt I
owe to my ancestors. It is certain that with the dissolution of this my
body my ancestors perish! Men are born on this earth with four debts,
viz. those due unto the (deceased) ancestors, the gods, the Rishis, and
other men. In justice these must be discharged. The wise have declared
that no regions of bliss exist for them that neglect to pay these debts
in due time. The gods are paid (gratified) by sacrifices, the Rishis, by
study, meditation, and asceticism, the (deceased) ancestors, by begetting
children and offering the funeral cake, and, lastly other men, by leading
a humane and inoffensive life. I have justly discharged my obligations to
the Rishis, the gods, and other men. But those others than these three
are sure to perish with the dissolution of my body! Ye ascetics, I am not
yet freed from the debt I owe to my (deceased) ancestors. The best of men
are born in this world to beget children for discharging that debt. I
would ask you, should children be begotten in my soil (upon my wives) as
I myself was begotten in the soil of my father by the eminent Rishi?'
"The Rishis said, 'O king of virtuous soul, there is progeny in store for
thee, that is sinless and blest with good fortune and like unto the gods.
We behold it all with our prophetic eyes. Therefore, O tiger among men,
accomplish by your own acts that which destiny pointeth at. Men of
intelligence, acting with deliberation, always obtain good fruits; it
behoveth thee, therefore, O king, to exert thyself. The fruits thou
wouldst obtain are distinctly visible. Thou wouldst really obtain
accomplished and agreeable progeny.'
SECTION CXXI
"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord,
king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it
behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy
wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt,
in righteousness, beget upon me children endued with great energy. Then I
shall ascend to heaven with thee; O prince of Kuru's race, receive me in
thy embrace for begetting children. I shall not certainly, even in
imagination, accept any other man except thee in my embraces. What other
man is there in this world superior to thee? O virtuous one, listen to
this Pauranic narrative that hath been, O thou of large eyes, heard by
me, and that I shall presently narrate.
"There was, in ancient times, a king in the race of Puru, known by the
name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul
and mighty arms, on one occasion, while he was performing a sacrifice the
gods with Indra and the great Rishis came to him, and Indra was so
intoxicated with the Soma juice he drank and the Brahmanas with the large
presents they received, that both the gods and the great Rishis began
themselves to perform everything appertaining to that sacrifice of the
illustrious royal sage. And thereupon Vyushitaswa began to shine above
all men like the Sun appearing in double splendour after the season of
frost is over. And the powerful Vyushitaswa, who was endued with the
strength of ten elephants very soon performed the horse-sacrifice,
overthrowing, O best of monarchs, all the kings of the East, the North,
the West and the South, and exacted tributes from them all. There is an
anecdote, O best of the Kurus, that is sung by all reciters of the
Puranas, in connection with that first of all men, the illustrious
Vyushitaswa.--Having conquered the whole Earth up to the coast of the
sea, Vyushitaswa protected every class of his subjects as a father does
his own begotten sons.--Performing many great sacrifices he gave away
much wealth to the Brahmanas. After collecting unlimited jewels and
precious stones he made arrangements for performing still greater ones.
And he performed also the Agnishtoma, and other special Vedic sacrifices,
extracting great quantities of Soma juice. And, O king, Vyushitaswa had
for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for
beauty on earth. And it hath been heard by us that the couple loved each
other deeply. King Vyushitaswa was seldom separated from his wife. Sexual
excess, however, brought on an attack of phthisis and the king died
within a few days, sinking like the Sun in his glory. Then Bhadra, his
beautiful queen, was plunged into woe, and as she was sonless, O tiger
among men, she wept in great affliction. Listen to me, O king, as I
narrate to you all that Bhadra said with bitter tears trickling down her
cheeks. 'O virtuous one', she said, 'Women serve no purpose when their
husbands are dead. She who liveth after her husband is dead, draggeth on
a miserable existence that can hardly be called life. O bull of the
Kshatriya order, death is a blessing to women without husbands. I wish to
follow the way thou hast gone. Be kind and take me with thee. In thy
absence, I am unable to bear life even for a moment. Be kind to me, O
king and take me hence pretty soon. O tiger among men, I shall follow
thee over the even and uneven ground. Thou hast gone away, O lord, never
to return. I shall follow thee, O king, as thy own shadow. O tiger among
men, I will obey thee (as thy slave) and will ever do what is agreeable
to thee and what is for thy good. O thou of eyes like lotus-petals,
without thee, from this day, mental agonies will overwhelm me and eat
into my heart. A wretch that I am, some loving couple had doubtless been
separated by me in a former life, for which, in this life, I am made to
suffer the pangs of separation from thee. O king, that wretched woman who
liveth even for a moment separated from her lord, liveth in woe and
suffereth the pangs of hell even here. Some loving couple had doubtless
been separated by me in a former life, for which sinful act I am
suffering this torture arising from my separation from thee. O king, from
this day I will lay myself down on a bed of Kusa grass and abstain from
every luxury, hoping to behold thee once more. O tiger among men, show
thyself to me. O king, O lord, command once more thy wretched and
bitterly weeping wife plunged in woe.'
"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept
over the death of her lord. And the weeping Bhadra clasped in her arms
the corpse in anguish of heart. Then she was addressed by an incorporeal
voice in these words, "Rise up, O Bhadra, and leave this place. O thou of
sweet smiles, I grant thee this boon. I will beget offspring upon thee.
Lie thou down with me on thy own bed, after the catamenial bath, on the
night of the eighth or the fourteenth day of the moon.' Thus addressed by
the incorporeal voice, the chaste Bhadra did, as she was directed, for
obtaining offspring. And, O bull of the Bharatas, the corpse of her
husband begat upon her seven children viz., three Salwas and four Madras.
O bull of the Bharatas, do thou also beget offspring upon me, like the
illustrious Vyushitaswa, by the exercise of that ascetic power which thou
possessest.'"
SECTION CXXII
"It hath been heard by us that there was a great Rishi of the name of
Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.
O thou of eyes like lotus-petals, the present virtuous practice hath been
established by that Swetaketu from anger. Hear thou the reason. One day,
in the presence of Swetaketu's father a Brahmana came and catching
Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his
mother seized by the hand and taken away apparently by force, the son was
greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him
and said, 'Be not angry. O son! This is the practice sanctioned by
antiquity. The women of all orders in this world are free, O son; men in
this matter, as regards their respective orders, act as kine.' The
Rishi's son, Swetaketu, however, disapproved of the usage and established
in the world the present practice as regards men and women. It hath been
heard by us, O thou of great virtue, that the existing practice dates
from that period among human beings but not among beings of other
classes. Accordingly, since the establishment of the present usage, it is
sinful for women not to adhere to their husbands. Women transgressing the
limits assigned by the Rishi became guilty of slaying the embryo. And,
men, too, viol ting a chaste and loving wife who hath from her maidenhood
observed the vow of purity, became guilty of the same sin. The woman also
who, being commanded by her husband to raise offspring, refuses to do his
bidding, becometh equally sinful.
"Hearing this, Pandu replied, 'O handsome one, strive duly this very day
to gratify our wishes. Fortunate one, summon thou the god of justice. He
is the most virtuous of the celestials. The god of justice and virtue
will never be able to pollute us with sin. The world also, O beautiful
princess, will then think that what we do can never be unholy. The son
also that we shall obtain from him shall in virtue be certainly the
foremost among the Kurus. Begotten by the god of justice and morality, he
would never set his heart upon anything that is sinful or unholy.
Therefore, O thou of sweet smiles, steadily keeping virtue before thy
eyes, and duly observing holy vows, summon thou the god of justice and
virtue by the help of thy solicitations and incantations.'
SECTION CXXIII
"Pandu, having obtained that virtuous son, again addressed his wife and
said. 'The wise have declared that a Kshatriya must be endued with
physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for
an offspring of superior strength. Thus commanded by her lord, Kunti then
invoked Vayu. And the mighty god of wind, thus invoked, came unto her,
riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me
what is in thy heart" Smiling in modesty, she said to him, 'Give me, O
best of celestials, a child endued with great strength and largeness of
limbs and capable of humbling the pride of every body.' The god of wind
thereupon begat upon her the child afterwards known as Bhima of mighty
arms and fierce prowess. And upon the birth of that child endued with
extraordinary strength, an incorporeal voice, O Bharata, as before, said,
'This child shall be the foremost of all endued with strength.' I must
tell you, O Bharata, of another wonderful event that occurred alter the
birth of Vrikodara (Bhima). While he fell from the lap of his mother upon
the mountain breast, the violence of the fall broke into fragments the
stone upon which he fell without his infant body being injured in the
least. And he fell from his mother's lap because Kunti, frightened by a
tiger, had risen up suddenly, unconscious of the child that lay asleep on
her lap. And as she had risen, the infant, of body hard as the
thunderbolt, falling down upon the mountain breast, broke into a hundred
fragments the rocky mass upon which he fell. And beholding this, Pandu
wondered much. And it so happened that that very day on which Vrikodara
was born, was also, O best of Bharatas, the birthday of Duryodhana who
afterwards became the ruler of the whole earth.'
"After this, the Kuru king Pandu, taking counsel with the great Rishis
commanded Kunti to observe an auspicious vow for one full year, while he
himself commenced, O Bharata, to stand upon one leg from morning to
evening, and practise other severe austerities with mind rapt in
meditation, for gratifying the lord of the celestials.
"It was after a long time that Indra (gratified with such devotion)
approached Pandu and, addressing him, said, 'I shall give thee, O king, a
son who will be celebrated all over the three worlds and who will promote
the welfare of Brahmanas, kine and all honest men. The son I shall give
thee will be the smiter of the wicked and the delight of friends and
relatives. Foremost of all men, he will be an irresistible slayer of all
foes.' Thus addressed by Vasava (the king of the celestials), the
virtuous king of the Kuru race, well-recollecting those words, said unto
Kunti, 'O fortunate one, thy vow hath become successful. The lord of the
celestials hath been gratified, and is willing to give thee a son such as
thou desirest, of superhuman achievements and great fame. He will be the
oppressor of all enemies and possessed of great wisdom. Endued with a
great soul, in splendour equal unto the Sun, invincible in battles, and
of great achievements, he will also be extremely handsome. O thou of fair
hips and sweet smiles, the lord of the celestials hath become gracious to
thee. Invoking him, bring thou forth a child who will be the very home of
all Kshatriya virtues.'
'Kunti heard these extraordinary words, while lying in the room. And
hearing those words uttered so loudly, the ascetics dwelling on the
mountain of a hundred peaks, and the celestials with Indra sitting in
their cars, became exceedingly glad. The sounds of the (invisible) drum
filled the entire welkin. There were shouts of joy, and the whole region
was covered with flowers showered down by invisible agents. The various
tribes of celestials assembled together, began to offer their respectful
adorations to the son of Pritha. The sons of Kadru (Nagas), the son of
Vinata, the Gandharvas, the lords of the creation, and the seven great
Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni,
Vasishtha, and the illustrious Atri who illumined the world of old when
the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha,
Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came
there also. The various tribes of Apsaras, decked with celestial garlands
and every ornament, and attired in fine robes, came there and danced in
joy, chanting the praises of Vibhatsu (Arjuna). All around, the great
Rishis began to utter propitiatory formulas. And Tumvuru accompanied by
the Gandharvas began to sing in charming notes. And Bhimasena and
Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas
the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha,
Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth,
and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great
soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,
Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with
wonderful melody of voice,--these celestial Gandharvas, O king, all went
there. Many illustrious Apsaras also of large eyes, decked with every
ornament came there to dance and sing. And Anuchana and Anavadya,
Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha,
Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana,
Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh,
Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced
there together. And Menaka, Sahajanya, Karnika, Punjikasthala,
Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha,
Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing
girls of heaven,--came there and sang in chorus. And Dharti and Aryaman
and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and
Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's
son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada,
Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious
Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the
eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also
came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga
Takshaka,--these mighty and wrathful snakes possessed of high ascetic
merit also came there. And Tarkshya, Arishtanemi, Garuda,
Asitadvaja,--these and many other Nagas, came there, so also Aruna and
Aruni of Vinata's race also came there. And only great Rishis crowned
with ascetic success and not others saw those celestials and other beings
seated in their cars or waiting on the mountain peaks. Those best of
Munis beholding that wonderful sight, became amazed, and their love and
affection for the children of Pandu was in consequence enhanced.
SECTION CXXIV
"Vaisampayana said, 'After the birth of Kunti's sons and also of the
hundred sons of Dhritarashtra the daughter of the king of the Madras
privately addressed Pandu, saying, 'O slayer of foes, I have no complaint
even if thou beest unpropitious to me. I have, O sinless one, also no
complaint that though by birth I am superior to Kunti yet I am inferior
to her in station. I do not grieve, O thou of Kuru's race, that Gandhari
hath obtained a hundred sons. This, however, is my great grief that while
Kunti and I are equal, I should be childless, while it should so chance
that thou shouldst have offspring by Kunti alone. If the daughter of
Kuntibhoja should so provide that I should have offspring, she would then
be really doing me a great favour and benefiting thee likewise. She being
my rival, I feel a delicacy in soliciting any favour of her. If thou
beest, O king, propitiously disposed to me, then ask her to grant my
desire.'
"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in
my own mind, but I have hitherto hesitated to tell thee anything, not
knowing how thou wouldst receive it. Now that I know what your wishes
are, I shall certainly strive after that end. I think that, asked by me,
Kunti will not refuse.'
"Thus addressed by her lord, Kunti readily yielded, and said unto Madri,
'Think thou, without loss of time, of some celestial, and thou shall
certainly obtain from him a child like unto him.' Reflecting for a few
moments. Madri thought of the twin Aswins, who coming unto her with speed
begat upon her two sons that were twins named Nakula and Sahadeva,
unrivalled on earth for personal beauty. And as soon as they were born,
an incorporeal voice said, 'In energy and beauty these twins shall
transcend even the twin Aswins themselves.' Indeed possessed of great
energy and beauty, they illumined the whole region.
"O king, after all the children were born the Rishis dwelling on the
mountain of a hundred peaks uttering blessings on them and affectionately
performing the first rites of birth, bestowed appellations on them. The
eldest of Kunti's children was called Yudhishthira, the second Bhimasena,
and the third Arjuna, and of Madri's sons, the first-born of the twins
was called Nakula and the next Sahadeva. And those foremost sons born at
an interval of one year after one another, looked like an embodied period
of five years. And king Pandu, beholding his children of celestial beauty
and of super-abundant energy, great strength and prowess, and of
largeness of soul, rejoiced exceedingly. And the children became great
favourites of the Rishis, as also of their wives, dwelling on the
mountain of a hundred peaks.
"Thus, O king, were born unto Pandu five sons who were begotten by
celestials and were endued with great strength, and who all lived to
achieve great fame and expand the Kuru race. Each bearing every
auspicious mark on his person, handsome like Soma, proud as the lion,
well-skilled in the use of the bow, and of leonine tread, breast, heart,
eyes, neck and prowess, those foremost of men, resembling the celestials
themselves in might, began to grow up. And beholding them and their
virtues growing with years, the great Rishis dwelling on that snowcapped
sacred mountain were filled with wonder. And the five Pandavas and the
hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up
rapidly like a cluster of lotuses in a lake.'"
SECTION CXXV
"Then Madri, clasping the body of her senseless lord, began to weep
aloud. And Kunti with her sons and the twins of Madri, hearing those
cries of grief, came to the spot where the king lay in that state. Then,
O king, Madri addressing Kunti in a piteous voice, said, 'Come hither
alone, O Kunti, and let the children stay there.' Hearing these words,
Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to
me!' And beholding both Pandu and Madri lying prostrate on the ground she
went in grief and affliction, saying, 'Of passions under complete
control, this hero, O Madri, had all along been watched by me with care.
How did he then forgetting the Rishi's curse, approach thee with
enkindled desire? O Madri, this foremost of men should have been
protected by thee. Why didst thou tempt him into solitude? Always
melancholy at the thought of the Rishi's curse, how came he to be merry
with thee in solitude? O princess of Valhika, more fortunate than myself,
thou art really to be envied, for thou hast seen the face of our lord
suffused with gladness and joy.'
"Kunti then said, 'I am the older of his wedded wives; the chief
religious merit must be mine. Therefore, O Madri, prevent me not from
achieving that which must be achieved. I must follow our lord to the
region of the dead. Rise up, O Madri, and yield me his body. Rear thou
these children.' Madri replied, saying, 'I do clasp our lord yet, and
have not allowed him to depart; therefore, I shall follow him. My
appetite hath not been appeased. Thou art my older sister, O let me have
thy sanction. This foremost one of the Bharata princes had approached me,
desiring to have intercourse. His appetite unsatiated, shall I not follow
him in the region of Yama to gratify him? O revered one, if I survive
thee, it is certain I shall not be able to rear thy children as if they
were mine. Will not sin touch me on that account? But, thou, O Kunti,
shall be able to bring my sons up as if they were thine. The king, in
seeking me wishfully, hath gone to the region of spirits; therefore, my
body should be burnt with his. O revered sister, withhold not thy
sanction to this which is agreeable to me. Thou wilt certainly bring up
the children carefully. That indeed, would be very agreeable to me. I
have no other direction to give!'
SECTION CXXVI
SECTION CXXVII
"When the other funeral ceremonies also were finished in consonance with
the directions of the priests, the Kauravas set fire to the dead bodies
of the king and the queen, bringing lotuses, sandal-paste, and other
fragrant substances to the pyre.
"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my
son!'--and fell down senseless on the ground. And seeing her down the
citizens and the inhabitants of the provinces began to wail from grief
and affection for their king. And the birds of the air and the beasts of
the field were touched by the lamentations of Kunti. And Bhishma, the son
of Santanu, and the wise Vidura, and the others also that were there,
became disconsolate.
"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru
ladies, all performed the watery ceremony of the king. And when all this
was over, the people, themselves filled with sorrow, began to console the
bereaved sons of Pandu. And the Pandavas with their friends began to
sleep on the ground. Seeing this the Brahmanas and the other citizens
also renounced their beds. Young and old, all the citizens grieved on
account of the sons of king Pandu, and passed twelve days in mourning
with the weeping Pandavas.'"
SECTION CXXVIII
"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated
the Sraddha of the deceased monarch, and offered the Pinda. And they
feasted the Kauravas and thousands of Brahmanas unto whom they also gave
gems and lands. Then the citizens returned to Hastinapura with the sons
of Pandu, now that they had been cleansed from the impurity incident to
the demise of their father. All then fell to weeping for the departed
king. It seemed as if they had lost one of their own kin.
"When the Sraddha had been celebrated in the manner mentioned above, the
venerable Vyasa, seeing all the subjects sunk in grief, said one day to
his mother Satyavati, 'Mother, our days of happiness have gone by and
days of calamity have succeeded. Sin beginneth to increase day by day.
The world hath got old. The empire of the Kauravas will no longer endure
because of wrong and oppression. Go thou then into the forest, and devote
thyself to contemplation through Yoga. Henceforth society will be filled
with deceit and wrong. Good work will cease. Do not witness the
annihilation of thy race, in thy old age.'
"On arriving at the place, the princes dismissed their attendants, and
surveying the beauty of the gardens and the groves, entered the palace,
like lions entering their mountain caves. On entering they saw that the
architects had handsomely plastered the walls and the ceilings and that
painters had painted them beautifully. The windows looked very graceful,
and the artificial fountains were splendid. Here and there were tanks of
pellucid water in which bloomed forests of lotuses. The banks were decked
with various flowers whose fragrance filled the atmosphere. The Kauravas
and the Pandavas sat down and began to enjoy the things provided for
them. They became engaged in play and began to exchange morsels of food
with one another. Meanwhile the wicked Duryodhana had mixed a powerful
poison with a quantity of food, with the object of making away with
Bhima. That wicked youth who had nectar in his tongue and a razor in his
heart, rose at length, and in a friendly way fed Bhima largely with that
poisoned food, and thinking himself lucky in having compassed his end,
was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu
together became cheerfully engaged in sporting in the water. Their sport
having been finished, they dressed themselves in white habiliments, and
decked themselves with various ornaments. Fatigued with play, they felt
inclined in the evening to rest in the pleasurehouse belonging to the
garden. Having made the other youths take exercise in the waters, the
powerful second Pandava was excessively fatigued. So that on rising from
the water, he lay down on the ground. He was weary and under the
influence of the poison. And the cool air served to spread the poison
over all his frame, so that he lost his senses at once. Seeing this
Duryodhana bound him with chords of shrubs, and threw him into the water.
The insensible son of Pandu sank down till he reached the Naga kingdom.
Nagas, furnished with fangs containing virulent venom, bit him by
thousands. The vegetable poison, mingled in the blood of the son of the
Wind god, was neutralised by the snake-poison. The serpents had bitten
all over his frame, except his chest, the skin of which was so tough that
their fangs could not penetrate it.
"On regaining consciousness, the son of Kunti burst his bands and began
to press the snakes down under the ground. A remnant fled for life, and
going to their king Vasuki, represented, 'O king of snakes, a man drowned
under the water, bound in chords of shrubs; probably he had drunk poison.
For when he fell amongst us, he was insensible. But when we began to bite
him, he regained his senses, and bursting his fetters, commenced laying
at us. May it please Your Majesty to enquire who is.'
"Then Vasuki, in accordance with the prayer of the inferior Nagas, went
to the place and saw Bhimasena. Of the serpents, there was one, named
Aryaka. He was the grandfather of the father of Kunti. The lord of
serpents saw his relative and embraced him. Then, Vasuki, learning all,
was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we
to please him? Let him have money and gems in profusion."
"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when
Your Majesty is pleased with him, no need of wealth for him! Permit him
to drink of rasakunda (nectar-vessels) and thus acquire immeasurable
strength. There is the strength of a thousand elephants in each one of
those vessels. Let this prince drink as much as he can.'
"The king of serpents gave his consent. And the serpents thereupon began
auspicious rites. Then purifying himself carefully, Bhimasena facing the
east began to drink nectar. At one breath, he quaffed off the contents of
a whole vessel, and in this manner drained off eight successive jars,
till he was full. At length, the serpents prepared an excellent bed for
him, on which he lay down at ease.'"
SECTION CXXIX
"Having said this in affliction to her eldest son, she summoned Vidura,
and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he
gone? The other brothers have all come back from the gardens, only Bhima
of mighty arms does not come home! Duryodhana likes him not. The Kaurava
is crooked and malicious and low-minded and imprudent. He coveteth the
throne openly. I am afraid he may have in a fit of anger slain my
darling. This afflicts me sorely, indeed, it burns my heart.'
"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with
care. If the wicked Duryodhana be accused, he may slay thy remaining
sons. The great sage hath said that all thy sons will be long-lived.
Therefore, Bhima will surely return and gladden thy heart.'
"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti,
returned to his abode, while Kunti, in great anxiety, continued to stay
at home with her children.
"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt
strong beyond measure in consequence of the nectar he had taken having
been all digested. Seeing him awake, the Nagas began to console and cheer
him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast
drunk will give thee the might of ten thousand elephants! No one now will
be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in
this holy and auspicious water and return home. Thy brothers are
disconsolate because of thee.'
"Then Bhima purified himself with a bath in those waters, and decked in
white robes and flowery garlands of the same hue, ate of the paramanna
(rice and sugar pudding) offered to him by the Nagas. Then that oppressor
of all foes, decked in celestial ornaments, received the adorations and
blessings of the snakes, and saluting them in return, rose from the
nether region. Bearing up the lotus-eyed Pandava from under the waters,
the Nagas placed him in the selfsame gardens wherein he had been
sporting, and vanished in his very sight.
"The mighty Bhimasena, arrived on the surface of the earth, ran with
speed to his mother. And bowing down unto her and his eldest brother, and
smelling the heads of his younger brothers, that oppressor of all foes
was himself embraced by his mother and every one of those bulls among
men. Affectionate unto one another, they all repeatedly exclaimed, 'What
is our joy today, O what joy!'
'Then Bhima, endued with great strength and prowess, related to his
brothers everything about the villainy of Duryodhana, and the lucky and
unlucky incidents that had befallen him in the world of the Serpents.
Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not
speak of this to any one. From this day, protect ye all one another with
care.' Thus cautioned by the righteous Yudhishthira, they all, with
Yudhishthira himself, became very vigilant from that day. And lest
negligence might occur on the part of the sons of Kunti, Vidura
continually offered them sage advice.
"Some time after, Duryodhana again mixed in the food of Bhima a poison
that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's
son by a Vaisya wife), moved by his friendship for the Pandavas, informed
them of this. Vrikodara, however, swallowed it without any hesitation,
and digested it completely. And, though virulent the poison produced no
effects on Bhima.
"When that terrible poison intended for the destruction of Bhima failed
of its effect, Duryodhana. Karna and Sakuni, without giving up their
wicked design had recourse to numerous other contrivances for
accomplishing the death of the Pandavas. And though every one of these
contrivances was fully known to the Pandavas, yet in accordance with the
advice of Vidura they suppressed their indignation.
SECTION CXXX
"And it happened that a soldier in attendance upon king Santanu while the
monarch was out a-hunting in the woods, came upon the twins. And seeing
the bow and arrows and deer-skin on the ground, he thought they might be
the offspring of some Brahmana proficient in the science of arms.
Deciding thus, he took up the children along with the bow and arrows, and
showed what he had to the king. Beholding them the king was moved with
pity, and saying, 'Let these become my children,' brought them to his
palace. Then that first of men, Santanu, the son of Pratipa having
brought Gautama's twins into his house, performed in respect of them the
usual rites of religion. And he began to bring them up and called them
Kripa and Kripi, in allusion to the fact that he brought them up from
motives of pity (Kripa). The son of Gotama having left his former asylum,
continued his study of the science of arms in right earnest. By his
spiritual insight he learnt that his son and daughter were in the palace
of Santanu. He thereupon went to the monarch and represented everything
about his lineage. He then taught Kripa the four branches of the science
of arms, and various other branches of knowledge, including all their
mysteries and recondite details. In a short time Kripa became an eminent
professor of the science (of arms). And the hundred sons of
Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis,
and many other princes from various lands, began to receive lessons from
him in that science.'"
SECTION CXXXI
"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he
acquire his arms? How and why came he unto the Kurus? Whose son also was
he endued with such energy? Again, how was his son Aswatthaman, the
foremost of all skilled in arms born? I wish to hear all this! Please
recite them in detail.'
"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage
named Bharadwaja, ceaselessly observing the most rigid vows. One day, of
old, intending to celebrate the Agnihotra sacrifice he went along with
many great Rishis to the Ganga to perform his ablutions. Arrived at the
bank of the stream, he saw Ghritachi herself, that Apsara endued with
youth and beauty, who had gone there a little before. With an expression
of pride in her countenance, mixed with a voluptuous languor of attitude,
the damsel rose from the water after her ablutions were over. And as she
was gently treading on the bank, her attire which was loose became
disordered. Seeing her attire disordered, the sage was smitten with
burning desire. The next moment his vital fluid came out, in consequence
of the violence of his emotion. The Rishi immediately held it in a vessel
called a drona. Then, O king, Drona sprang from the fluid thus preserved
in that vessel by the wise Bharadwaja. And the child thus born studied
all the Vedas and their branches. Before now Bharadwaja of great prowess
and the foremost of those possessing a knowledge of arms, had
communicated to the illustrious Agnivesa, a knowledge of the weapon
called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa)
sprung from fire now communicated the knowledge of that great weapon to
Drona the son of his preceptor.
"There was a king named Prishata who was a great friend of Bharadwaja.
About this time Prishata had a son born unto him, named Drupada. And that
bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day
to come to the hermitage of Bharadwaja to play with Drona and study in
his company. O monarch, when Prishata was dead, this Drupada of mighty
arms became the king of the northern Panchalas. About this time the
illustrious Bharadwaja also ascended to heaven. Drona continuing to
reside in his father's hermitage devoted himself to ascetic austerities.
Having become well-versed in the Vedas and their branches and having
burnt also all his sins by asceticism, the celebrated Drona, obedient to
the injunctions of his father and moved by the desire of offspring
married Kripi, the daughter of Saradwat. And this woman, ever engaged in
virtuous acts and the Agnihotra, and the austerest of penances, obtained
a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed
like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible
being in the skies said, 'The voice of this child hath, like the neighing
of a horse, been audible all around. The child shall, therefore, be known
by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja
(Drona) was exceedingly glad at having obtained that child. Continuing to
reside in that hermitage he devoted himself to the study of the science
of arms.
"O king, it was about this time that Drona heard that the illustrious
Brahmana Jamadagnya, that slayer of foes, that foremost one among all
wielders of weapons, versed in all kinds of knowledge, had expressed a
desire of giving away all his wealth to Brahmanas. Having heard of Rama's
knowledge of arms and of his celestial weapons also, Drona set his heart
upon them as also upon the knowledge of morality that Rama possessed.
Then Drona of mighty arms, endued with high ascetic virtues, accompanied
by disciples who were all devoted to vows ascetic austerities, set out
for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja
possessed of high ascetic merit, beheld the son of Bhrigu, the
exterminator of all foes, endued with great patience and with mind under
complete control. Then, approaching with his disciples that scion of the
Bhrigu race Drona, giving him his name, told him of his birth in the line
of Angiras. And touching the ground with his head, he worshipped Rama's
feet. And beholding the illustrious son of Jamadagni intent upon retiring
into the woods after having given away all his wealth, Drona said, 'Know
me to have sprung from Bharadwaja, but not in any woman's womb! I am a
Brahmana of high birth, Drona by name, come to thee with the desire of
obtaining thy wealth.'
"On hearing him, that illustrious grinder of the Kshatriya race replied,
Thou art welcome, O best of regenerate ones! Tell me what thou desirest.
Thus addressed by Rama, the son of Bharadwaja replied unto that foremost
of all smiters, desirous of giving away the whole of his wealth, 'O thou
of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou
of ascetic wealth, returned Rama, 'My gold and whatever other wealth I
had, have all been given away unto Brahmanas! This earth also, to the
verge of the sea, decked with towns and cities, as with a garland of
flowers, I have given unto Kasyapa. I have now my body only and my
various valuable weapons left. I am prepared to give either my body or my
weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'
"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto
Drona,--indeed, the whole science of arms with its rules and mysteries.
Accepting them all, and thinking himself amply rewarded that best of
Brahmanas then, glad at heart, set out, for (the city of) his friend
Drupada.'"
SECTION CXXXII
SECTION CXXXIII
"Drona had thus lived privately for some time in the house of Kripa when
one day the heroic princes, all in a company, came out of Hastinapura.
And coming out of the city, they began to play with a ball and roam about
in gladness of heart. And it so happened that the ball with which they
had been playing fell into a well. And thereupon the princes strove their
best to recover it from the well. But all the efforts the princes made to
recover it proved futile. They then began to eye one another bashfully,
and not knowing how to recover it, their anxiety became great. Just at
this time they beheld a Brahmana near enough unto them, of darkish hue,
decrepit and lean, sanctified by the performance of the Agnihotra and who
had finished his daily rites of worship. And beholding that illustrious
Brahmana, the princes who had despaired of success surrounded him
immediately. Drona (for that Brahmana was no other), seeing the princes
unsuccessful, and conscious of his own skill, smiled a little, and
addressing them said, 'Shame on your Kshatriya might, and shame also on
your skill in arms! You have been born in the race of Bharata! How is it
that ye cannot recover the ball (from the bottom of this well)? If ye
promise me a dinner today, I will, with these blades of grass, bring up
not only the ball ye have lost but this ring also that I now throw down!'
Thus saying, Drona that oppressor of foes, taking off his ring, threw it
down into the dry well. Then Yudhishthira, the son of Kunti, addressing
Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with
Kripa's permission, obtain of us that which would last thee for life!'
Thus addressed, Drona with smiles replied unto the Bharata princes,
saying, 'This handful of long grass I would invest, by my mantras, with
the virtue of weapons. Behold these blades possess virtues that other
weapons, have not! I will, with one of these blades, pierce the ball, and
then pierce that blade with another, and that another with a third, and
thus shall I, by a chain, bring up the ball.'
"Vaisampayana continued, 'Then Drona did exactly what he had said. And
the princes were all amazed and their eyes expanded with delight. And
regarding what they had witnessed to be very extraordinary, they said, O
learned Brahmana, do thou bring up the ring also without loss of time.'
"Then the illustrious Drona, taking a bow with an arrow, pierced the ring
with that arrow and brought it up at once. And taking the ring thus
brought up from the well still pierced with his arrow, he coolly gave it
to the astonished princes. Then the latter, seeing the ring thus
recovered, said, 'We bow to thee, O Brahmana! None else owneth such
skill. We long to know who thou art and whose son. What also can we do
for thee?'
"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair
unto Bhishma and describe to him my likeness and skill. The mighty one
will recognize me.' The princes then saying, 'So be it,' repaired unto
Bhishma and telling him of the purport of that Brahmana's speech, related
everything about his (extraordinary) feat. Hearing everything from the
princes, Bhishma at once understood that the Brahmana was none else than
Drona, and thinking that he would make the best preceptor for the
princes, went in person unto him and welcoming him respectfully, brought
him over to the place. Then Bhishma, that foremost of all wielders of
arms, adroitly asked him the cause of his arrival at Hastinapura. Asked
by him, Drona represented everything as it had happened, saying, 'O sir,
in times past I went to the great Rishi Agnivesa for obtaining from him
his weapons, desirous also of learning the science of arms. Devoted to
the service of my preceptor, I lived with him for many years in the
humble guise of a Brahmacharin, with matted locks on my head. At that
time, actuated by the same motives, the prince of Panchala, the mighty
Yajnasena, also lived in the same asylum. He became my friend, always
seeking my welfare. I liked him much. Indeed, we lived together for many,
many years. O thou of Kuru's race, from our earliest years we had studied
together and, indeed, he was my friend from boyhood, always speaking and
doing what was agreeable to me. For gratifying me, O Bhishma, he used to
tell me, 'O Drona, I am the favourite child of my illustrious father.
When the king installeth me as monarch of the Panchalas, the kingdom
shall be thine. O friend, this, indeed, is my solemn promise. My
dominion, wealth and happiness, shall all be dependent on thee.' At last
the time came for his departure. Having finished his studies, he bent his
steps towards his country. I offered him my regards at the time, and,
indeed, I remembered his words ever afterwards.
"And it so happened that one day the child Aswatthaman observing some
rich men's sons drink milk, began to cry. At this I was so beside myself
that I lost all knowledge of the point of the compass. Instead of asking
him who had only a few kine (so that if he gave me one, he would no
longer be able to perform his sacrifices and thus sustain a loss of
virtue), I was desirous of obtaining a cow from one who had many, and for
that I wandered from country to country. But my wanderings proved
unsuccessful, for I failed to obtain a milch cow. After I had come back
unsuccessful, some of my son's playmates gave him water mixed with
powdered rice. Drinking this, the poor boy, was deceived into the belief
that he had taken milk, and began to dance in joy, saying, 'O, I have
taken milk. I have taken milk!' Beholding him dance with joy amid these
playmates smiling at his simplicity, I was exceedingly touched. Hearing
also the derisive speeches of busy-bodies who said, 'Fie upon the
indigent Drona, who strives not to earn wealth, whose son drinking water
mixed with powdered rice mistaketh it for milk and danceth with joy,
saying, 'I have taken milk,--I have taken milk!'--I was quite beside
myself. Reproaching myself much, I at last resolved that even if I should
have to live cast off and censured by Brahmanas, I would not yet, from
desire of wealth, be anybody's servant, which is ever hateful. Thus
resolved, O Bhishma, I went, for former friendship, unto the king of the
Somakas, taking with me my dear child and wife. Hearing that he had been
installed in the sovereignty (of the Somakas), I regarded myself as
blessed beyond compare. Joyfully I went unto that dear friend of mine
seated on the throne, remembering my former friendship with him and also
his own words to me. And, O illustrious one, approaching Drupada, I said,
'O tiger among men, know me for thy friend!'--Saying this, I approached
him confidently as a friend should. But Drupada, laughing in derision
cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy
intelligence scarcely seemeth to be of a high order inasmuch as
approaching me suddenly, thou sayest thou art my friend! Time that
impaireth everything, impaireth friendship also. My former friendship
with thee was for a particular purpose. One of impure birth can never be
a friend of one who is of pure birth. One who is not a car-warrior can
never be a friend of one who is such. Friendship can only subsist between
persons that are of equal rank, but not between those that are unequally
situated. Friendship never subsisteth for ever in my heart. Time
impaireth friendships, as also anger destroyeth them. Do thou not stick,
therefore, to that worn-off friendship between us. Think not of it any
longer. The friendship I had with thee, O best of Brahmanas, was for a
special purpose. There cannot be friendship between a poor man and a rich
man, between an unlettered hind and a man of letters, between a coward
and a hero. Why dost thou, therefore, desire, the revival of our former
friendship? O thou of simple understanding, great kings can never have
friendship with such indigent and luckless wight as thou? One who is not
a king can never have a king for his friend. I do not remember ever
having promised thee my kingdom. But, O Brahmana, I can now give thee
food and shelter for one night.'--Thus addressed by him, I left his
presence quickly with my wife, vowing to do that which I will certainly
do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled
with wrath, I have come to the Kurus, desirous of obtaining intelligent
and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell
me what I am to do.'
SECTION CXXXIV
"And one day, O grinder of foes, the Kuru and the Pandava princes, with
Drona's leave, set out in their cars on a hunting excursion. A servant, O
king, followed the party at leisure, with the usual implements and a dog.
Having come to the woods, they wandered about, intent on the purpose they
had in view. Meanwhile, the dog also, in wandering alone in the woods,
came upon the Nishada prince (Ekalavya). And beholding the Nishada of
dark hue, of body besmeared with filth, dressed in black and bearing
matted locks on head, the dog began to bark aloud.
"Two of Drona's pupils became very much accomplished in the use of mace.
These were Druvodhana and Bhima, who were, however, always jealous of
each other. Aswatthaman excelled everyone (in the mysteries of the
science of arms). The twins (Nakula and Sahadeva) excelled everybody in
handling the sword. Yudhishthira surpassed everybody as a car-warrior;
but Arjuna, however, outdistanced everyone in every respect--in
intelligence, resourcefulness, strength and perseverance. Accomplished in
all weapons, Arjuna became the foremost of even the foremost of
car-warriors; and his fame spread all over the earth to the verge of the
sea. And although the instruction was the same, the mighty Arjuna
excelled all (the princes in lightness of hand). Indeed, in weapons as in
devotion to his preceptor, he became the foremost of them all. And
amongst all the princes, Arjuna alone became an Atiratha (a car-warrior
capable of fighting at one time with sixty thousand foes). And the wicked
sons of Dhritarashtra, beholding Bhimasena endued with great strength and
Arjuna accomplished in all arms, became very jealous of them.
"O bull among men, one day Drona desirous of testing the comparative
excellence of all his pupils in the use of arms, collected them all
together after their education had been completed. And before assembling
them together, he had caused an artificial bird, as the would be aim, to
be placed on the top of a neighbouring tree. And when they were all
together, Drona said unto them, 'Take up your bows quickly and stand here
aiming at that bird on the tree, with arrows fixed on your bowstrings;
shoot and cut off the bird's head, as soon as I give the order. I shall
give each of you a turn, one by one, my children.'
SECTION CXXXV
The preceptor then, addressing him again, said, 'None else in this world
will ever become a superior bowman to thee. Vanquished thou shall never
be by any foe, and thy achievements will be great.'"
SECTION CXXXVI
"When the day fixed for the Tournament came, the king accompanied by his
ministers, with Bhishma and Kripa, the foremost of preceptors, walking
ahead, came unto that theatre of almost celestial beauty constructed of
pure gold, and decked with strings of pearls and stones of lapis lazuli.
And, O first of victorious men, Gandhari blessed with great good fortune
and Kunti, and the other ladies of the royal house-hold, in gorgeous
attire and accompanied by their waiting women, joyfully ascended the
platforms, like celestial ladies ascending the Sumeru mountain. And the
four orders including the Brahmanas and Kshatriyas, desirous of beholding
the princes' skill in arms, left the city and came running to the spot.
And so impatient was every one to behold the spectacle, that the vast
crowd assembled there in almost an instant. And with the sounds of
trumpets and drums and the noise of many voices, that vast concourse
appeared like an agitated ocean.
"At last, Drona accompanied by his son, dressed in white (attire), with a
white sacred thread, white locks, white beard, white garlands, and white
sandal-paste rubbed over his body, entered the lists. It seemed as if the
Moon himself accompanied by the planet Mars appeared in an unclouded sky.
On entering Bharadwaja performed timely worship and caused Brahmanas
versed in mantras to celebrate the auspicious rites. And after auspicious
and sweet-sounding musical instruments had been struck up as a
propitiatory ceremony, some persons entered, equipped with various arms.
And then having girded up their loins, those mighty warriors, those
foremost ones of Bharata's race (the princes) entered, furnished with
finger-protectors (gauntlet), and bows, and quivers. And with
Yudhishthira at their head, the valiant princes entered in order of age
and began to show wonderful skill with their weapons. Some of the
spectators lowered their heads, apprehending fall of arrows while others
fearlessly gazed on with wonder. And riding swiftly on horses and
managing them 'dexterously' the princes began to hit marks with shafts
engraved with their respective names. And seeing the prowess of the
princes armed with bows and arrows, the spectators thought that they were
beholding the city of the Gandharvas, became filled with amazement. And,
O Bharata, all on a sudden, some hundreds and thousands, with eyes wide
open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly
displayed their skill and dexterity in the use of bows and arrows and in
the management of cars, the mighty warriors took up their swords and
bucklers, and began to range the lists, playing their weapons. The
spectators saw (with wonder) their agility, the symmetry of their bodies,
their grace, their calmness, the firmness of their grasp and their
deftness in the use of sword and buckler. Then Vrikodara and Suyodhana,
internally delighted (at the prospect of fight), entered the arena, mace
in hand, like two single-peaked mountains. And those mighty-armed
warriors braced their loins, and summoning all their energy, roared like
two infuriate elephants contending for a cow-elephant; and like two
infuriated elephants those mighty heroes faultlessly (in consonance with
the dictates of the science of arm) careered right and left, circling the
lists. And Vidura described to Dhritarashtra and the mother of the
Pandavas (Kunti) and Gandhari, all the feats of the princes.'"
SECTION CXXXVII
"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of
all endued with strength, having entered the arena, the spectators were
divided into two parties in consequence of the partiality swaying their
affections. Some cried, 'Behold the heroic king of the
Kurus!'--some--'Behold Bhima!'--And on account of these cries, there was,
all on a sudden, a loud uproar. And seeing the place become like a
troubled ocean, the intelligent Bharadwaja said unto his dear son,
Aswatthaman, 'Restrain both these mighty warriors so proficient in arms.
Let not the ire of the assembly be provoked by this combat of Bhima and
Duryodhana.'
"On seeing Arjuna, the whole assembly were delighted and conchs began to
be blown all around with other musical instruments. And there arose a
great uproar in consequence of the spectators' exclaiming,--'This is the
graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is
the son of the mighty Indra!'--'This is the protector of the
Kurus'--'This is the foremost of those versed in arms!'--'This is the
foremost of all cherishers of virtue!'--'This is the foremost of the
persons of correct behaviour, the great repository of the knowledge of
manners!' At those exclamations, the tears of Kunti, mixing with the milk
of her breast, wetted her bosom. And his ears being filled with that
uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O
Kshatri, what is this great uproar for, like unto that of the troubled
ocean, arising all on a sudden and rending the very heavens?' Vidura
replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad
in mail hath entered the lists. And hence this uproar!' Dhritarashtra
said, 'O thou of soul so great, by the three fires sprung from Pritha who
is even like the sacred fuel, I have, indeed, been blessed, favoured and
protected!'
"And, O Bharata, when the exhibition had well-nigh ended, the excitement
of the spectators had cooled, and the sounds of instruments had died out
there was heard proceeding from the gate, the slapping of arms,
betokening might and strength, and even like unto the roar of the
thunder. And, O king, as soon as this sound was heard, the assembled
multitude instantly thought, 'Are the mountains splitting or is the earth
itself rending asunder, or is the welkin resounding with the roar of
gathering clouds? And then all the spectators turned their eyes towards
the gate. And Drona stood, surrounded by the five brothers, the sons of
Pritha, and looked like the moon in conjunction with the five-starred
constellation Hasta. And Duryodhana, that slayer of foes, stood up in
haste and was surrounded by his century of haughty brothers with
Aswatthaman amongst them. And that prince, mace in hand, thus surrounded
by his hundred brothers with uplifted weapons appeared like Purandara in
days of yore, encircled by the celestial host on the occasion of the
battle with the Danavas.'"
SECTION CXXXVIII
"Vaisampayana said, 'At that very moment, seated on a golden seat, with
parched paddy and with flowers and water-pots and much gold, the mighty
warrior Karna was installed king by Brahmanas versed in mantras. And the
royal umbrella was held over his head, while Yak-tails waved around that
redoubtable hero of graceful mien. And the cheers, having ceased, king
(Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what
shall I give unto thee that may compare with thy gift of a kingdom? O
king, I will do all thou biddest!' And Suyodhana said unto him, 'I
eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it
so.' And they embraced each other in joy, and experienced great
happiness.'"
SECTION CXXXIX
"Vaisampayana said, 'After this, with his sheet loosely hanging down,
Adhiratha entered the lists, perspiring and trembling, and supporting
himself on a staff.
"Seeing him, Karna left his bow and impelled by filial regard bowed down
his head still wet with the water of inauguration. And them the
charioteer, hurriedly covering his feet with the end of his sheet,
addressed Karna crowned with success as his son. And the charioteer
embraced Karna and from excess of affection bedewed his head with tears,
that head still wet with the water sprinkled over it on account of the
coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena
took Karna for a charioteer's son, and said by way of ridicule, 'O son of
a charioteer, thou dost not deserve death in fight at the hands of
Partha. As befits thy race take thou anon the whip. And, O worst of
mortals, surely thou art not worthy to sway the kingdom of Anga, even as
a dog doth not deserve the butter placed before the sacrificial fire.'
Karna, thus addressed, with slightly quivering lips fetched a deep sigh,
looked at the God of the day in the skies. And even as a mad elephant
riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath
from among his brothers, and addressed that performer of dreadful deeds,
Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak
such words. Might is the cardinal virtue of a Kshatriya, and even a
Kshatriya of inferior birth deserveth to be fought with. The lineage of
heroes, like the sources of a lordly river, is ever unknown. The fire
that covereth the whole world riseth from the waters. The thunder that
slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The
illustrious deity Guha, who combines in his composition the portions of
all the other deities is of a lineage unknown. Some call him the
offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga.
It hath been heard by us that persons born in the Kashatriya order have
become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained
the eternal Brahma. The foremost of all wielders of weapons, the
preceptor Drona hath been born in a waterpot and Kripa of the race of
Gotama hath sprung from a clump of heath. Your own births, ye Pandava
princes, are known to me. Can a she-deer bring forth a tiger (like
Karna), of the splendour of the Sun, and endued with every auspicious
mark, and born also with a natural mail and ear-rings? This prince among
men deserveth the sovereignty of the world, not of Anga only, in
consequence of the might of his arm and my swearing to obey him in
everything. If there be anybody here to whom all that I have done unto
Karna hath become intolerable, let him ascend his chariot and bend his
bow with the help of his feet.'
SECTION CXL
"Meanwhile, the king of Panchala, beholding that mighty force and hearing
its loud clamour, came out of his palace, accompanied by his brothers.
Though king Yajnasena was well-armed, the Kuru army assailed him with a
shower of arrows, uttering their war-cry. Yajnasena, however, not easy to
be subdued in battle, approaching the Kurus upon his white chariot, began
to rain his fierce arrows around.
"The king of the Panchalas, beholding his general thus discomfited in the
encounter, himself began to shower his arrows upon the Pandava prince.
Then Arjuna, that foremost of warriors, crowned with success, began to
fight furiously, and quickly cutting his enemy's bow in twain as also his
flagstaff which he caused to fall down, pierced his antagonist's horses,
and charioteer also with five arrows. Then throwing aside his bow Arjuna
took his quiver, and taking out a scimitar and sending forth a loud
shout, leaped from his own chariot upon that of his foe. And standing
there with perfect fearlessness he seized Drupada as Garuda seizeth a
huge snake after agitating the waters of the ocean. At the sight of this,
the Panchala troops ran away in all directions.
"Then Dhananjaya, having thus exhibited the might of his arm in the
presence of both hosts, sent forth a loud shout and came out of the
Panchala ranks. And beholding him returning (with his captive), the
princes began to lay waste Drupada's capital. Addressing them Arjuna
said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes.
Therefore, O Bhima, slay not his soldiers. Let us only give unto our
preceptor his fee.'
"On hearing these words, Drupada answered, 'Thou art of noble soul and
great prowess. Therefore, O Brahmana, I am not surprised at what thou
doest. I am very much gratified with thee, and I desire thy eternal
friendship.'
SECTION CXLI
"One day, Drona, addressing Arjuna before the assembled Kaurava princes,
said, 'There was a disciple of Agastya in the science of arms called
Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I
obtained from him a weapon called Brahmasira which could never be futile
and which was like unto thunder itself, capable of consuming the whole
earth. That weapon, O Bharata, from what I have done, may now pass from
disciple to disciple. While imparting it to me, my preceptor said, 'O son
of Bharadwaja, never shouldst thou hurl this weapon at any human being,
especially at one who is of poor energy. Thou hast, O hero, obtained that
celestial weapon. None else deserveth it. But obey the command of the
Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial
fee in the presence of these thy cousins and relatives.' When Arjuna, on
hearing this, pledged his word that he would give what the preceptor
demanded, the latter said, 'O sinless one, thou must fight with me when I
fight with thee.' And that bull among the Kuru princes thereupon pledged
his word unto Drona and touching his feet, went away northward. Then
there arose a loud shout covering the whole earth bounded by her belt of
seas to the effect that there was no bowman in the whole world like unto
Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the
sword and on the chariot as also with the bow, acquired wonderful
proficiency. Sahadeva obtained the whole science of morality and duties
from (Vrihaspati) the spiritual chief of celestials, and continued to
live under the control of his brothers. And Nakula, the favourite of his
brothers taught by Drona, became known as a skilful warrior and a great
car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes
became so powerful that they slew in battle the great Sauvira who had
performed a sacrifice extending over three years, undaunted by the raids
of the Gandharvas. And the king of the Yavanas himself whom the powerful
Pandu even had failed to bring under subjection was brought by Arjuna
under control. Then again Vipula, the king of the Sauviras, endued with
great prowess, who had always shown a disregard for the Kurus, was made
by the intelligent Arjuna to feel the edge of his power. And Arjuna also
repressed by means of his arrows (the pride of) king Sumitra of Sauvira,
also known by the name of Dattamitra who had resolutely sought an
encounter with him. The third of the Pandava princes, assisted by Bhima,
on only a single car subjugated all the kings of the East backed by ten
thousand cars. In the same way, having conquered on a single car the
whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large
booty.
"Thus did those foremost of men, the illustrious Pandavas, conquering the
territories of other kings, extend the limits of their own kingdom. But
beholding the great prowess and strength of those mighty bowmen, king
Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned,
and from that day the monarch became so anxious that he could hardly
sleep.'"
SECTION CXLII
"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued
with excess of energy had become so mighty, king Dhritarashtra became
very miserable with anxiety. Then summoning unto his side Kanika, that
foremost of minister, well-versed in the science of politics and an
expert in counsels the king said, 'O best of Brahmanas, the Pandavas are
daily overshadowing the earth. I am exceedingly jealous of them. Should I
have peace or war with them? O Kanika, advise me truly, for I shall do as
thou biddest.
"And after the tiger had left the spot, the mouse came. And seeing the
mouse come, the jackal addressed him and said, 'Blest be thou, O mouse,
but listen to what the mongoose hath said. He hath even said, The carcass
of this deer is poison (the tiger having touched it with his claws). I
will not eat of it. On the other hand, if thou, O jackal, permittest it,
I will even slay the mouse and feast on him.' Hearing this the mouse
became alarmed and quickly entered his hole. And after the mouse had
gone, the wolf, O king, came there having performed his ablutions. And
seeing the wolf come, the jackal said unto him, 'The king of the beasts
hath been angry with thee. Evil is certain to overtake thee. He is
expected here with his wife. Do as thou pleasest.' Thus was the wolf
also, fond of animal flesh, got rid of by the jackal. And the wolf fled,
contracting his body into the smallest dimensions. It was then that the
mongoose came. And, O king, the jackal, seeing him come, said, 'By the
might of my arm have I defeated the others who have already fled. Fight
with me first and then eat of this flesh as you please.' The mongoose
replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse
have all been defeated by thee, heroes as they are, thou seemest to be a
greater hero still. I do not desire to fight with thee.' Saying this, the
mongoose also went away.
"Kanika continued, 'When they all had thus left the place, the jackal,
well-pleased with the success of his policy, alone ate up that flesh. If
kings always act in this way, they can be happy. Thus should the timid by
exciting their fears, the courageous by the arts of conciliation, the
covetous by gift of wealth, and equals and inferiors by exhibition of
prowess be brought under thy sway. Besides all this, O king, that I have
said, listen now to something else that I say.'
"Kanika continued, 'If thy son, friend, brother, father, or even the
spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous
of prosperity, slay him without scruples. By curses and incantations, by
gift of wealth, by poison, or by deception, the foe should be slain. He
should never be neglected from disdain. If both the parties be equal and
success uncertain, then he that acteth with diligence groweth in
prosperity. If the spiritual preceptor himself be vain, ignorant of what
should be done and what left undone, and vicious in his ways, even he
should be chastised. If thou art angry, show thyself as if thou art not
so, speaking even then with a smile on thy lips. Never reprove any one
with indications of anger (in thy speech). And O Bharata, speak soft
words before thou smitest and even while thou art smiting! After the
smiting is over, pity the victim, and grieve for him, and even shed
tears. Comforting thy foe by conciliation, by gift of wealth, and smooth
behaviour, thou must smite him when he walketh not aright. Thou shouldst
equally smile the heinous offender who liveth by the practice of virtue,
for the garb of virtue simply covereth his offences like black clouds
covering the mountains. Thou shouldst burn the house of that person whom
thou punishest with death. And thou shouldst never permit beggars and
atheists and thieves to dwell in thy kingdom. By a sudden sally or
pitched battle by poison or by corrupting his allies, by gift of wealth,
by any means in thy power, thou shouldst destroy thy foe. Thou mayest act
with the greatest cruelty. Thou shouldst make thy teeth sharp to give a
fatal bite. And thou should ever smite so effectually that thy foe may
not again raise his head. Thou shouldst ever stand in fear of even one
from whom there is no fear, not to speak of him from whom there is such.
For if the first be ever powerful he may destroy thee to the root (for
thy unpreparedness). Thou shouldst never trust the faithless, nor trust
too much those that are faithful, for if those in whom thou confidest
prove thy foes, thou art certain to be annihilated. After testing their
faithfulness thou shouldst employ spies in thy own kingdom and in the
kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers
and persons in the garb of ascetics. Thy spies should be placed in
gardens, places of amusement, temples and other holy places, drinking
halls, streets, and with the (eighteen) tirthas (viz., the minister, the
chief priest, the heir-presumptive, the commander-in-chief, the
gate-keepers of the court, persons in the inner apartments, the jailor,
the chief surveyor, the head of the treasury, the general executant of
orders, the chief of the town police, the chief architect, the chief
justice, the president of the council, the chief of the punitive
department, the commander of the fort, the chief of the arsenal, the
chief of the frontier guards, and the keeper of the forests), and in
places of sacrifice, near wells, on mountains and in rivers, in forests,
and in all places where people congregate. In speech thou shouldst ever
be humble, but let thy heart be ever sharp as razor. And when thou art
engaged in doing even a very cruel and terrible act, thou shouldst talk
with smiles on thy lips. If desirous of prosperity, thou shouldst adopt
all arts--humility, oath, conciliation. Worshipping the feet of others by
lowering thy head, inspiring hope, and the like. And, a person conversant
with the rules of policy is like a tree decked with flowers but bearing
no fruit; or, if bearing fruit, these must be at a great height not
easily attainable from the ground; and if any of these fruits seem to be
ripe care must be taken to make it appear raw. Conducting himself in such
a way, he shall never fade. Virtue, wealth and pleasure have both their
evil and good effects closely knit together. While extracting the effects
that are good, those that are evil should be avoided. Those that practise
virtue (incessantly) are made unhappy for want of wealth and the neglect
of pleasure. Those again in pursuit of wealth are made unhappy for the
neglect of two others. And so those who pursue pleasure suffer for their
inattention to virtue and wealth. Therefore, thou shouldst pursue virtue,
wealth and pleasure, in such a way that thou mayest not have to suffer
therefrom. With humiliation and attention, without jealousy and
solicitous of accomplishing thy purpose, shouldst thou, in all sincerity,
consult with the Brahmanas. When thou art fallen, thou shouldst raise
thyself by any means, gentle or violent; and after thou hast thus raised
thyself thou shouldst practise virtue. He that hath never been afflicted
with calamity can never have prosperity. This may be seen in the life of
one who surviveth his calamities. He that is afflicted with sorrow should
be consoled by the recitation of the history of persons of former times
(like those of Nala and Rama). He whose heart hath been unstrung by
sorrow should be consoled with hopes of future prosperity. He again who
is learned and wise should be consoled by pleasing offices presently
rendered unto him. He who, having concluded a treaty with an enemy,
reposeth at ease as if he hath nothing more to do, is very like a person
who awaketh, fallen down from the top of a tree whereon he had slept. A
king should ever keep to himself his counsels without fear of calumny,
and while beholding everything with the eyes of his spies, he should take
care to conceal his own emotions before the spies of his enemies. Like a
fisherman who becometh prosperous by catching and killing fish, a king
can never grow prosperous without tearing the vitals of his enemy and
without doing some violent deeds. The might of thy foe, as represented by
his armed force, should ever be completely destroyed, by ploughing it up
(like weeds) and mowing it down and otherwise afflicting it by disease,
starvation, and want of drink. A person in want never approacheth (from
love) one in affluence; and when one's purpose hath been accomplished,
one hath no need to approach him whom he had hitherto looked to for its
accomplishment. Therefore, when thou doest anything never do it
completely, but ever leave something to be desired for by others (whose
services thou mayest need). One who is desirous of prosperity should with
diligence seek allies and means, and carefully conduct his wars. His
exertions in these respects should always be guided by prudence. A
prudent king should ever act in such a way that friends and foes may
never know his motive before the commencement of his acts. Let them know
all when the act hath been commenced or ended, and as long as danger doth
not come, so long only shall thou act as if thou art afraid. But when it
hath overtaken thee, thou must grapple with it courageously. He who
trusteth in a foe who hath been brought under subjection by force,
summoneth his own death as a crab by her act of conception. Thou shouldst
always reckon the future act as already arrived (and concert measures for
meeting it), else, from want of calmness caused by haste, thou mayest
overlook an important point in meeting it when it is before thee. A
person desirous of prosperity should always exert with prudence, adopting
his measures to time and place. He should also act with an eye to destiny
as capable of being regulated by mantras and sacrificial rites; and to
virtue, wealth, and pleasure. It is well-known that time and place (if
taken into consideration) always produce the greatest good. If the foe is
insignificant, he should not yet be despised, for he may soon grow like a
palmyra tree extending its roots or like a spark of fire in the deep
woods that may soon burst into an extensive conflagration. As a little
fire gradually fed with faggots soon becometh capable of consuming even
the biggest blocks, so the person who increaseth his power by making
alliances and friendships soon becometh capable of subjugating even the
most formidable foe. The hope thou givest unto thy foe should be long
deferred before it is fulfilled; and when the time cometh for its
fulfilment, invent some pretext for deferring it still. Let that pretext
be shown as founded upon some reason, and let that reason itself be made
to appear as founded on some other reason. Kings should, in the matter of
destroying their foes, ever resemble razors in every particular;
unpitying as these are sharp, hiding their intents as these are concealed
in their leathern cases, striking when the opportunity cometh as these
are used on proper occasions, sweeping off their foes with all their
allies and dependants as these shave the head or the chin without leaving
a single hair. O supporter of the dignity of the Kurus, bearing thyself
towards the Pandavas and others also as policy dictateth, act in such a
way that thou mayest not have to grieve in future. Well do I know that
thou art endued with every blessing, and possessed of every mark of good
fortune. Therefore, O king, protect thyself from the sons of Pandu! O
king, the sons of Pandu are stronger than their cousins (thy sons);
therefore, O chastiser of foes, I tell thee plainly what thou shouldst
do. Listen to it, O king, with thy children, and having listened to it,
exert yourselves (to do the needful). O king, act in such a way that
there may not be any fear for thee from the Pandavas. Indeed, adopt such
measures consonant with the science of policy that thou mayest not have
to grieve in the future.'
SECTION CXLIII
(Jatugriha Parva)
SECTION CXLIV
(Jatugriha Parva continued)
SECTION CXLV
(Jatugriha Parva continued)
"Vaisampayana said, Then prince Duryodhana, along with his brothers began
to gradually win over the people to his side by grants of wealth and
honours. Meanwhile, some clever councillors, instructed by Dhritarashtra,
one day began to describe (in court) the town of Varanavata as a charming
place. And they said, The festival of Pasupati (Siva) hath commenced in
the town of Varanavata. The concourse of people is great and the
procession is the most delightful of all ever witnessed on earth. Decked
with every ornament, it charmed the hearts of all spectators.' Thus did
those councillors, instructed by Dhritarashtra, speak of Varanavata, and
whilst they were so speaking, the Pandavas, O king, felt the desire of
going to that delightful town. And when the king (Dhritarashtra)
ascertained that the curiosity of the Pandavas had been awakened, the son
of Ambika addressed them, saying, 'These men of mine often speak of
Varanavata as the most delightful town in the world. If therefore, ye
children, ye desire to witness that festival, go to Varanavata with your
followers and friends and enjoy yourselves there like the celestials. And
give ye away pearls and gems unto the Brahmanas and the musicians (that
may be assembled there). And sporting there for some time as ye please
like the resplendent celestials and enjoying as much pleasure as ye like,
return ye to Hastinapura again.'
SECTION CXLVI
"Vaisampayana said, 'The wicked Duryodhana became very pleased when the
king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's
race, Duryodhana, then, summoning his counsellor, Purochana in private,
took hold of his right hand and said, 'O Purochana, this world, so full
of wealth, is mine. But it is thine equally with me. It behoveth thee,
therefore, to protect it. I have no more trustworthy counsellor than thee
with whom to consult. Therefore, O sire, keep my counsel and exterminate
my foes by a clever device. O, do as I bid thee. The Pandavas have, by
Dhritarashtra, been sent to Varanavata, where they will, at
Dhritarashtra's command, enjoy themselves during the festivities. Do that
by which thou mayest this very day reach Varanavata in a car drawn by
swift mules. Repairing thither, cause thou to be erected a quadrangular
palace in the neighbourhood of the arsenal, rich in the materials and
furniture, and guard thou the mansion well (with prying eyes). And use
thou (in erecting that house) hemp and resin and all other inflammable
materials that are procurable. And mixing a little earth with clarified
butter and oil and fat and a large quantity of lac, make thou a plaster
for lining the walls, and scatter thou all around that house hemp and oil
and clarified butter and lac and wood in such a way that the Pandavas, or
any others, may not, even with scrutiny behold them there or conclude the
house to be an inflammable one. And having erected such mansion, cause
thou the Pandavas, after worshipping them with great reverence, to dwell
in it with Kunti and all their friends. And place thou there seats and
conveyances and beds, all of the best workmanship, for the Pandavas, so
that Dhritarashtra may have no reason to complain. Thou must also so
manage it all that none of Varanavata may know anything till the end we
have in view is accomplished. And assuring thyself that the Pandavas are
sleeping within in confidence and without fear, thou must then set fire
to that mansion beginning at the outer door. The Pandavas thereupon must
be burnt to death, but the people will say that they have been burnt in
(an accidental) conflagration of their house.
SECTION CXLVII
"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking
thereto some fine horses endued with the speed of wind. While they were
on the point of entering their cars, they touched, in great sorrow, the
feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of
Kripa, of Vidura and of the other elders of the Kuru race. Then saluting
with reverence all the older men, and embracing their equals, receiving
the farewell of even the children, and taking leave of all the venerable
ladies in their household, and walking round them respectfully, and
bidding farewell unto all the citizens, the Pandavas, ever mindful of
their vows, set out for Varanavata. And Vidura of great wisdom and the
other bulls among the Kurus and the citizens also, from great affliction,
followed those tigers among men to some distance. And some amongst the
citizens and the country people, who followed the Pandavas, afflicted
beyond measure at beholding the sons of Pandu in such distress, began to
say aloud, 'King Dhritarashtra of wicked soul seeth no things with the
same eye. The Kuru monarch casteth not his eye on virtue. Neither the
sinless Yudhishthira, nor Bhima the foremost of mighty men, nor
Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin
of waging a rebellious war). When these will remain quiet, how shall the
illustrious son of Madri do anything? Having inherited the kingdom from
their father, Dhritarashtra could not bear them. How is that Bhishma who
suffers the exile of the Pandavas to that wretched place, sanctions this
act of great injustice? Vichitravirya, the son of Santanu, and the royal
sage Pandu of Kuru's race both cherished us of old with fatherly care.
But now that Pandu that tiger among men, hath ascended to heaven,
Dhritarashtra cannot bear with these princes his children. We who do not
sanction this exile shall all go, leaving this excellent town and our own
homes, where Yudhishthira will go.'
"And after the citizens had ceased following the Pandavas, Vidura,
conversant with all the dictates of morality, desirous of awakening the
eldest of the Pandavas (to a sense of his dangers), addressed him in
these words. The learned Vidura, conversant with the jargon (of the
Mlechchhas), addressed the learned Yudhishthira who also was conversant
with the same jargon, in the words of the Mlechchha tongue, so as to be
unintelligible to all except Yudhishthira. He said, 'He that knoweth the
schemes his foes contrive in accordance with the dictates of political
science, should, knowing them, act in such a way as to avoid all danger.
He that knoweth that there are sharp weapons capable of cutting the body
though not made of steel, and understandeth also the means of warding
them off, can never be injured by foes. He liveth who protecteth himself
by the knowledge that neither the consumer of straw and wood nor the
drier of the dew burneth the inmates of a hole in the deep woods. The
blind man seeth not his way: the blind man hath no knowledge of
direction. He that hath no firmness never acquireth prosperity.
Remembering this, be upon your guard. The man who taketh a weapon not
made of steel (i.e., an inflammable abode) given him by his foes, can
escape from fire by making his abode like unto that of a jackal (having
many outlets). By wandering a man may acquire the knowledge of ways, and
by the stars he can ascertain the direction, and he that keepeth his five
(senses) under control can never be oppressed y his enemies.'
"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura,
that foremost of all learned men, saying, 'I have understood thee.' Then
Vidura, having instructed the Pandavas and followed them (thus far),
walked around them and bidding them farewell returned to his own abode.
When the citizens and Bhishma and Vidura had all ceased following, Kunti
approached Yudhishthira and said, 'The words that Kshattri said unto thee
in the midst of many people so indistinctly as if he did not say
anything, and thy reply also to him in similar words and voice, we have
not understood. If it is not improper; for us to know them I should then
like to hear everything that had passed between him and thee.'
"Vaisampayana continued, 'The Pandavas set out on the eighth day of the
month of Phalguna when the star Rohini was in the ascendant, and arriving
at Varanavata they beheld the town and the people.'"
SECTION CXLVIII
"After the Pandavas had thus lived for ten nights, Purochana spoke to
them of the mansion (he had built) called 'The Blessed Home,' but in
reality the cursed house. Then those tigers among men, attired in costly
dress, entered that mansion at the instance of Purochana like Guhyakas
entering the palace (of Siva) on the Kailasa mount. The foremost of all
virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it
was really built of inflammable materials. Smelling the scent of fat
mixed with clarified butter and preparations of lac, he said unto Bhima,
'O chastiser of foes, this house is truly built of inflammable materials!
Indeed, it is apparent that such is the case! The enemy, it is evident,
by the aid of trusted artists well-skilled in the construction of houses,
have finely built this mansion, after procuring hemp, resin, heath,
straw, and bamboos, all soaked in clarified butter. This wicked wretch,
Purochana, acting under the instruction of Duryodhana, stayeth here with
the object of burning me to death when he seeth me trustful. But, O son
of Pritha, Vidura of great intelligence, knew of this danger, and,
therefore, hath warned me of it beforehand. Knowing it all, that youngest
uncle of ours, ever wishing our good from affection hath told us that
this house, so full of danger, hath been constructed by the wretches
under Duryodhana acting in secrecy.'
"Hearing this, Bhima replied, 'If, sir, you know this house to be so
inflammable, it would then be well for us to return thither where we had
taken up our quarters first.' Yudhishthira replied, 'It seems to me that
we should rather continue to live here in seeming unsuspiciousness but
all the while with caution and our senses wide awake and seeking for some
certain means of escape. If Purochana findeth from our countenances that
we have fathomed designs, acting with haste he may suddenly burn us to
death. Indeed, Purochana careth little for obloquy or sin. The wretch
stayeth here acting under the instruction of Duryodhana. If we are burnt
to death, will our grandfather Bhishma be angry? Why will he, by showing
his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather
Bhishma and the other bull of Kuru's race, regarding indignation at such
a sinful act to be virtuous, may become wrathful. If however, from fear
of being burnt, we fly from here, Duryodhana, ambitious of sovereignty
will certainly compass our death by means of spies. While we have no rank
and power, Duryodhana hath both; while we have no friends and allies,
Duryodhana hath both; while we are without wealth, Duryodhana hath at his
command a full treasury. Will he not, therefore, certainly destroy us by
adopting adequate means? Let us, therefore, by deceiving this wretch
(Purochana) and that other wretch Duryodhana, pass our days, disguising
ourselves at times. Let us also lead a hunting life, wandering over the
earth. We shall then, if we have to escape our enemies, be familiar with
all paths. We shall also, this very day, cause a subterranean passage to
be dug in our chamber in great secrecy. If we act in this way, concealing
what we do from all, fire shall never be able to consume us. We shall
live here, actively doing everything for our safety but with such privacy
that neither Purochana nor any of the citizens of Varanavata may know
what we are after.'"
SECTION CXLIX
SECTION CL
SECTION CLI
"Vaisampayana said, 'About this time, the learned Vidura had sent into
those woods a man of pure character and much trusted by him. This person
going to where he had been directed, saw the Pandavas with their mother
in the forest employed in a certain place in measuring the depth of a
river. The design that the wicked Duryodhana had formed had been, through
his spies, known to Vidura of great intelligence, and, therefore, he had
sent that prudent person unto the Pandavas. Sent by Vidura unto them, he
showed the Pandavas on the sacred banks of the Ganga a boat with engines
and flags, constructed by trusted artificers and capable of withstanding
wind and wave and endued with the speed of the tempest or of thought. He
then addressed the Pandavas in these words to show that he had really
been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the
learned Vidura had said (unto thee) as a proof of the fact that I come
from him. Neither the consumer of straw and the wood nor the drier of dew
ever burneth the inmates of a hole in the forest. He escapeth from death
who protecteth himself knowing this, etc.' By these credentials know me
to be the person who has been truly sent by Vidura and to be also his
trusted agent. Vidura, conversant with everything, hath again said, 'O
son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana
with his brothers, and Sakuni.' This boat is ready on the waters, and it
will glide pleasantly thereon, and shall certainly bear you all from
these regions!'
"Then beholding those foremost of men with their mother pensive and sad
he caused them to go into the boat that was on the Ganga, and accompanied
them himself. Addressing them again, he said, 'Vidura having smelt your
heads and embraced you (mentally), hath said again that in commencing
your auspicious journey and going alone you should never be careless.'
"Saying these words unto those heroic princes, the person sent by Vidura
took those bulls among men over to the other side of the Ganga in his
boat. And having taken them over the water and seen them all safe on the
opposite bank, he uttered the word 'Jaya' (victory) to their success and
then left them and returned to the place whence he had come.
"The illustrious Pandavas also sending through that person some message
to Vidura, began, after having crossed the Ganga, to proceed with haste
and in great secrecy.'"
SECTION CLII
"Vaisampayana said, 'Then, when the night had passed away, a large
concourse of the townspeople came there in haste to see the sons of
Pandu. After extinguishing the fire, they saw that the house just burnt
down had been built of lac in materials and that (Duryodhana's)
counsellor Purochana had been burnt to death. And the people began to
bewail aloud saying, 'Indeed, this had been contrived by the sinful
Duryodhana for the destruction of the Pandavas. There is little doubt
that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the
heirs of Pandu, else the prince would have been prevented by his father.
There is little doubt that even Bhishma, the son of Santanu, and Drona
and Vidura and Kripa and other Kauravas have not, any of them, followed
the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great
desire hath been achieved! Thou hast burnt to death the Pandavas!'
"They then began to extinguish the members to obtain some trace of the
Pandavas, and they saw the innocent Nishada woman with her five sons
burnt to death. Then the miner sent by Vidura, while removing the ashes,
covered the hole he had dug with those ashes in such a way that it
remained unnoticed by all who had gone there.
"The citizens then sent to Dhritarashtra to inform him that the Pandavas
along with (Duryodhana's) counsellor Purochana had been burnt to death.
King Dhritarashtra, on hearing the evil news of the death of the
Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of
great fame, hath, indeed, died today when those heroic sons of his
together with their mother have been burnt to death. Ye men, repair
quickly to Varanavata and cause the funeral rites to be performed of
those heroes and of the daughter of Kuntiraj! Let also the bones of the
deceased be sanctified with the usual rites, and let all the beneficial
and great acts (usual on such occasions) be performed. Let the friends
and relatives of those that have been burnt to death repair thither. Let
also all other beneficial acts that ought, under the circumstances, to be
performed by us for the Pandavas and Kunti be accomplished by wealth.'
"Meanwhile the Pandavas endued with great strength with their mother
forming a company of six going out of the town of Varanavata arrived at
the banks of the Ganga. They then speedily reached the opposite bank
aided by the strength of the boatmen's arms, the rapidity of the river's
current, and a favourable wind. Leaving the boat, they proceeded in the
southern direction finding their way in the dark by the light of the
stars. After much suffering they at last reached, O king, a dense forest.
They were then tired and thirsty; sleep was closing their eyes every
moment. Then Yudhishthira, addressing Bhima endued with great energy,
said, 'What can be more painful than this? We are now in the deep woods.
We know not which side is which, nor can we proceed much further. We do
not know whether that wretch Purochana hath or hath not been burnt to
death. How shall we escape from these dangers unseen by others? O
Bharata, taking us on thyself, proceed thou as before. Thou alone amongst
us art strong and swift as the wind.'
"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up
on his body Kunti and his brothers, began to proceed with great
celerity.'"
SECTION CLIII
"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with
its trees and their branches seemed to tremble, in consequence of their
clash with his breast. The motion of his thighs raised a wind like unto
that which blows during the months of Jyaishtha and Ashadha (May and
June). And the mighty Bhima proceeded, making a path for himself, but
treading down the trees and creepers before him. In fact, he broke (by
the pressure of his body) the large trees and plants, with their flowers
and fruits, standing on his way. Even so passeth through the woods
breaking down mighty trees, the leader of a herd of elephants, of the age
of sixty years, angry and endued with excess of energy, during the season
of rut when the liquid juice trickle down the three parts of his body.
Indeed, so great was the force with which Bhima endued with the speed of
Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed
to faint in consequence. Frequently swimming across streams difficult of
being crossed, the Pandavas disguised themselves on their way from fear
of the sons of Dhritarashtra. And Bhima carried on his shoulder his
illustrious mother of delicate sensibilities along the uneven banks of
rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his
brothers and mother on his back) reached a terrible forest where fruits
and roots and water were scarce and which resounded with the terrible
cries of birds and beasts. The twilight deepened the cries of birds and
beasts became fiercer, darkness shrouded everything from the view and
untimely winds began to blow that broke and laid low many a tree large
and small and many creepers with dry leaves and fruits. The Kaurava
princes, afflicted with fatigue and thirst, and heavy with sleep, were
unable to proceed further. They then all sat down in that forest without
food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I
am the mother of the five Pandavas and am now in their midst. Yet I am
burning with thirst!' Kunti repeatedly said this unto her sons. Hearing
these words, Bhima's heart, from affection for his mother, was warmed by
compassion and he resolved to go (along as before). Then Bhima,
proceeding through that terrible and extensive forest without a living
soul, saw a beautiful banian tree with widespreading branches. Setting
down there his brothers and mother, O bull of Bharata's race; he said
unto them, 'Rest you here, while I go in quest of water. I hear the sweet
cries of aquatic fowls. I think there must be a large pool here.'
Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima
proceeded in the direction whence the cries of those aquatic fowls were
coming. And, O bull of Bharata's race, he soon came upon a lake and
bathed and slaked his thirst. And affectionate unto his brothers, he
brought for them, O Bharata, water by soaking his upper garments. Hastily
retracing his way over those four miles he came unto where his mother was
and beholding her he was afflicted with sorrow and began to sigh like a
snake. Distressed with grief at seeing his mother and brothers asleep on
the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who
behold my brothers asleep on the bare ground, what can befall me more
painful than this? Alas, they who formerly at Varanavata could not sleep
on the softest and costliest beds are now asleep on the bare ground! Oh,
what more painful sight shall I ever behold than that of Kunti--the
sister of Vasudeva, that grinder of hostile hosts--the daughter of
Kuntiraja,--herself decked with every auspicious mark, the
daughter-in-law of Vichitravirya,--the wife of the illustrious
Pandu,--the mother of us (five brothers),--resplendent as the filaments
of the lotus and delicate and tender and fit to sleep on the costliest
bed--thus asleep, as she should never be, on the bare ground! Oh, she who
hath brought forth these sons by Dharma and Indra and Maruta--she who
hath ever slept within palaces--now sleepeth, fatigued, on the bare
ground! What more painful sight shall ever be beheld by me than that of
these tigers among men (my brothers) asleep on the ground! Oh, the
virtuous Yudhishthira, who deserveth the sovereignty of the three worlds,
sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna
of the darkish hue of blue clouds, and unequalled amongst men sleepeth on
the ground like an ordinary person! Oh, what can be more painful than
this? Oh the twins, who in beauty are like the twin Aswins amongst the
celestials, are asleep like ordinary mortals on the bare ground! He who
hath no jealous evil-minded relatives, liveth in happiness in this world
like a single tree in a village. The tree that standeth single in a
village with its leaves and fruits, from absence of other of the same
species, becometh sacred and is worshipped and venerated by all. They
again that have many relatives who, however, are all heroic and virtuous,
live happily in the world without sorrow of any kind. Themselves powerful
and growing in prosperity and always gladdening their friends and
relatives, they live, depending on each other, like tall trees growing in
the same forest. We, however, have been forced in exile by the wicked
Dhritarashtra and his sons having escaped with difficulty, from sheer
good fortune, a fiery death. Having escaped from that fire, we are now
resting in the shade of this tree. Having already suffered so much, where
now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked
fellows, enjoy your temporary success. The gods are certainly auspicious
to you. But ye wicked wretches, ye are alive yet, only because
Yudhishthira doth not command me to take your lives. Else this very day,
filled with wrath, I would send thee, (O Duryodhana), to the regions of
Yama (Pluto) with thy children and friends and brothers, and Karna, and
(Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches,
the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet
angry with you?'
"Having said this, Bhima of mighty arms, fired with wrath, began to
squeeze his palms, sighing deeply in affliction. Excited again with wrath
like an extinguished fire blazing up all on a sudden, Vrikodara once more
beheld his brothers sleeping on the ground like ordinary persons sleeping
in trustfulness. And Bhima said unto himself, 'I think there is some town
not far off from this forest. These all are asleep, so I will sit awake.
And this will slake their thirst after they rise refreshed from sleep.'
Saying this, Bhima sat there awake, keeping watch over his sleeping
mother and brothers.'"
SECTION CLIV
(Hidimva-vadha Parva)
"Vaisampayana said, 'Not far from the place where the Pandavas were
asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of
great energy and prowess, he was a cruel cannibal of visage that was grim
in consequence of his sharp and long teeth. He was now hungry and longing
for human flesh. Of long shanks and a large belly, his locks and beard
were both red in hue. His shoulders were broad like the neck of a tree;
his ears were like unto arrows, and his features were frightful. Of red
eyes and grim visage, the monster beheld, while casting his glances
around, the sons of Pandu sleeping in those woods. He was then hungry and
longing for human flesh. Shaking his dry and grizzly locks and scratching
them with his fingers pointed upwards, the large-mouthed cannibal
repeatedly looked at the sleeping sons of Pandu yawning wistfully at
times. Of huge body and great strength, of complexion like the colour of
a mass of clouds, of teeth long and sharp-pointed and face emitting a
sort of lustre, he was ever pleased with human flesh. And scenting the
odour of man, he addressed his sister, saying, 'O sister, it is after a
long time that such agreeable food hath approached me! My mouth waters at
the anticipated relish of such food. My eight teeth, so sharp-pointed and
incapable of being resisted by any substance, I shall, today, after a
long time, put into the most delicious flesh. Attacking the human throat
and even opening the veins, I shall (today) drink a plentiful quantity of
human blood, hot and fresh and frothy. Go and ascertain who these are,
lying asleep in these woods. The strong scent of man pleaseth my
nostrils. Slaughtering all these men, bring them unto me. They sleep
within my territory. Thou needest have no fear from them. Do my bidding
soon, for we shall then together eat their flesh, tearing off their
bodies at pleasure. And after feasting to our fill on human flesh we
shall then dance together to various measures!'
"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can,
like a Muni having all his passions under control, abandon his sleeping
mother and elder and younger brothers? What man like me would go to
gratify his lust, leaving his sleeping mother and brothers as food for a
Rakshasa?'
"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you
all that is agreeable to thee! I shall certainly rescue you all from my
cannibal brother?'
"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked
brother, awaken my brothers and mother sleeping comfortably in the woods.
O timid one, Rakshasas are never able to bear the prowess of my arms.
And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas
are able to bear my might. O amiable one, thou mayst stay or go as thou
likest, or mayst even send thy cannibal brother, O thou of delicate
shape. I care not.'"
SECTION CLV
"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his
sister returned not soon enough, alighted from the tree, proceeded
quickly to the spot where the Pandavas were. Of red eyes and strong arms
and the arms and the hair of his head standing erect, of large open mouth
and body like unto a mass of dark clouds, teeth long and sharp-pointed,
he was terrible to behold. And Hidimva, beholding her brother of
frightful visage alight from the tree, became very much alarmed, and
addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I
entreat thee, do with thy brothers, as I bid thee. O thou of great
courage, as I am endued with the powers of a Rakshasa, I am capable of
going whithersoever I like. Mount ye on my hips, I will carry you all
through the skies. And, O chastiser of foes, awaken these and thy mother
sleeping in comfort. Taking them all on my body, I will convey you
through the skies.'
"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that
as long as I am here, there is no Rakshasa capable of injuring any of
these, O thou of slender waist. I will slay this (cannibal) before thy
very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist
of mine, nor can all the Rakshasas together bear the strength of my arms.
Behold these strong arms of mine, each like unto the trunk of an
elephant. Behold also these thighs of mine like unto iron maces, and this
broad and adamantine chest. O beautiful one, thou shall today behold my
prowess like unto that of Indra. O thou of fair hips, hate me not,
thinking that I am a man.'
"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a
celestial, I do not certainly hold thee in contempt. But I have seen the
prowess that Rakshasas exert upon men.'
"Hearing these words, Hidimva said, 'What need is there, O man, for this
thy vaunt and this thy boast? Accomplish all this first, and then mayst
thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be
strong and endued with prowess, so thou shalt rightly estimate thy
strength today in thy encounter with me. Until that, I will not slay
these (thy brothers). Let them sleep comfortably. But I will, as thou art
a fool and the utterer of evil speeches, slay thee first. After drinking
thy blood, I will slay these also, and then last of all, this (sister of
mine) that hath done me an injury.'
SECTION CLVI
"Vaisampayana said, 'Roused from sleep, those tigers among men, with
their mother, beholding the extraordinary beauty of Hidimva, were filled
with wonder. And Kunti, gazing at her with wonder at her beauty,
addressed her sweetly and gave her every assurance. She asked, 'O thou of
the splendour of a daughter of the celestials, whose art thou and who art
thou? O thou of the fairest complexion, on what business hast thou come
hither and whence hast thou come? If thou art the deity of these woods or
an Apsara, tell me all regarding thyself and also why thou stayest here?'
Thereupon Hidimva replied, 'This extensive forest that thou seest, of the
hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O
handsome lady, know me as the sister of that chief of the Rakshasa.
Revered dame, I had been sent by that brother of mine to kill thee with
all thy children. But on arriving here at the command of that cruel
brother of mine, I beheld thy mighty son. Then, O blessed lady, I was
brought under the control of thy son by the deity of love who pervadeth
the nature of every being, and I then (mentally) chose that mighty son of
thine as my husband. I tried my best to convey you hence, but I could not
(because of thy son's opposition). Then the cannibal, seeing my delay,
came hither to kill all these thy children. But he hath been dragged
hence with force by that mighty and intelligent son of thine--my husband.
Behold now that couple--man and Rakshasa--both endued with great strength
and prowess, engaged in combat, grinding each other and filling the whole
region with their shouts.'
"Then all those mighty car-warriors, those tigers among men, saying, 'So
be it,' proceeded along with their mother, followed by Hidimva, the
Rakshasa woman.'"
SECTION CLVII
"Then Hidimva, knowing that the period of her stay (with her husband) had
come to an end, saluted the Pandavas and making a new appointment with
them went away whithersoever she liked. And Ghatotkacha also--that
foremost of Rakshasas--promising unto his father that he would come when
wanted on business, saluted them and went away northward. Indeed, it was
the illustrious Indra who created (by lending a portion of himself) the
mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled
energy, in consequence of the dart he had given unto Karna (and which was
sure to kill the person against whom it would be hurled).'"
SECTION CLVIII
"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this
affliction of yours consisting in your deceitful exile by the son of
Dhritarashtra. Knowing this, I have come to you, desirous of doing you
some great good. Do not grieve for what hath befallen you. Know that all
this is for your happiness. Undoubtedly, the sons of Dhritarashtra and
you are all equal in my eye. But men are always partial to those who are
in misfortune or of tender years. It is therefore, that my affection for
you is greater now. And in consequence of that affection, I desire to do
you good. Listen to me! Not far off before you is a delightful town where
no danger can overtake you. Live ye there in disguise, waiting for my
return.'
"Vaisampayana continued, 'With these words Vyasa introduced them into the
dwelling of a Brahmana. And the island-born Rishi, addressing the eldest
of the Pandavas, said, 'Wait here for me! I will come back to you! By
adapting yourselves to the country and the occasion you will succeed in
becoming very happy.'
"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be
it.' And the illustrious master, the Rishi Vyasa, then went away to the
region whence he had come.'"
SECTION CLIX
(Vaka-vadha Parva)
"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those
mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'
"One day, while those bulls of the Bharata race were out on their tour of
mendicancy, it so happened that Bhima was (at home) with (his mother)
Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of
sorrow coming from within the apartments of the Brahmana. Hearing the
inmates of the Brahmana's house wailing and indulging in piteous
lamentations, Kunti, O king, from compassion and the goodness of her
heart, could not bear it with indifference. Afflicted with sorrow, the
amiable Pritha, addressing Bhima, said these words full of compassion.
'Our woes assuaged, we are, O son, living happily in the house of this
Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I
always think of the good I should do to this Brahmana, like what they do
that live happily in others' abodes! O child, he is a true man upon whom
favours are never lost. He payeth back to others more than what he
receiveth at their hands. There is no doubt, some affliction hath
overtaken this Brahmana. If we could be of any help to him, we should
then be requiting his services.'
"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the
nature of the Brahmana's distress and whence also it hath arisen.
Learning all about it, relieve it I will however difficult may the task
prove.'
"Vaisampayana continued 'While mother and son were thus talking with each
other, they heard again, O king, another wail of sorrow proceeding from
the Brahmana and his wife. Then Kunti quickly entered the inner
apartments of that illustrious Brahmana, like unto a cow running towards
her tethered calf. She beheld the Brahmana with his wife, son and
daughter, sitting with a woeful face, and she heard the Brahmana say,
'Oh, fie on this earthly life which is hollow as the reed and so
fruitless after all which is based on sorrow and hath no freedom, and
which hath misery for its lot! Life is sorrow and disease; life is truly
a record of misery! The soul is one: but it hath to pursue virtue, wealth
and pleasure. And because these are pursued at one and the same time,
there frequently occurs a disagreement that is the source of much misery.
Some say that salvation is the highest object of our desire. But I
believe it can never be attained. The acquisition of wealth is hell; the
pursuit of wealth is attended with misery; there is more misery after one
has acquired it, for one loves one's possessions, and if any mishap
befalls them, the possessor becomes afflicted with woe. I do not see by
what means I can escape from this danger, nor how I can fly hence, with
my wife to some region free from danger. Remember, O wife, that I
endeavoured to migrate to some other place where we would be happy, but
thou didst not then listen to me. Though frequently solicited by me,
thou, O simple woman, said to me, 'I have been born here, and here have I
grown old; this is my ancestral homestead.' Thy venerable father, O wife,
and thy mother also, have, a long time ago, ascended to heaven. Thy
relations also had all been dead. Oh why then didst thou yet like to live
here? Led by affection for thy relatives thou didst not then hear what I
said. But the time is now come when thou art to witness the death of a
relative. Oh, how sad is that spectacle for me! Or perhaps the time is
come for my own death, for I shall never be able to abandon cruelly one
of my own as long as I myself am alive. Thou art my helpmate in all good
deeds, self-denying and always affectionate unto me as a mother. The gods
have given thee to me as a true friend and thou art ever my prime stay.
Thou hast, by my parents, been made the participator in my domestic
concerns. Thou art of pure lineage and good disposition, the mother of
children, devoted to me, and so innocent; having chosen and wedded thee
with due rites, I cannot abandon thee, my wife, so constant in thy vows,
to save my life. How shall I myself be able to sacrifice my son a child
of tender years and yet without the hirsute appendages (of manhood)? How
shall I sacrifice my daughter whom I have begotten myself, who hath been
placed, as a pledge, in my hands by the Creator himself for bestowal on a
husband and through whom I hope to enjoy, along with my ancestors, the
regions attainable by those only that have daughters' sons? Some people
think that the father's affection for a son is greater; others, that his
affection for a daughter is greater, mine, however, is equal. How can I
be prepared to give up the innocent daughter upon whom rest the regions
of bliss obtainable by me in after life and my own lineage and perpetual
happiness? If, again, I sacrifice myself and go to the other world, I
should scarcely know any peace, for, indeed, it is evident that, left by
me these would not be able to support life. The sacrifice of any of these
would be cruel and censurable. On the other hand, if I sacrifice myself,
these, without me, will certainly perish. The distress into which I have
fallen is great; nor do I know the means of escape. Alas, what course
shall I take today with my near ones. It is well that I should die with
all these, for I can live no longer.'"
SECTION CLX
"Vaisampayana said, "On hearing these words of the Brahmana, his wife
said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is
this the time for mourning. Thou hast learning; thou knowest that all men
are sure to die; none should grieve for that which is inevitable. Wife,
son, and daughter, all these are sought for one's own self. As thou art
possessed of a good understanding, kill thou thy sorrows. I will myself
go there. This indeed, is the highest and the eternal duty of a woman,
viz., that by sacrificing her life she should seek the good of her
husband. Such an act done by me will make thee happy, and bring me fame
in this world and eternal bliss hereafter. This, indeed, is the highest
virtue that I tell thee, and thou mayest, by this, acquire both virtue
and happiness. The object for which one desireth a wife hath already been
achieved by thee through me. I have borne thee a daughter and a son and
thus been freed from the debt I had owed thee. Thou art well able to
support and cherish the children, but I however, can never support and
cherish them like thee. Thou art my life, wealth, and lord; bereft of
thee, how shall these children of tender years--how also shall I myself,
exist? Widowed and masterless, with two children depending on me, how
shall I, without thee, keep alive the pair, myself leading an honest
life? If the daughter of thine is solicited (in marriage) by persons
dishonourable and vain and unworthy of contracting an alliance with thee,
how shall I be able to protect the girl? Indeed, as birds seek with
avidity for meat that hath been thrown away on the ground, so do men
solicit a woman that hath lost her husband. O best of Brahmanas,
solicited by wicked men, I may waver and may not be able to continue in
the path that is desired by all honest men. How shall I be able to place
this sole daughter of thy house--this innocent girl--in the way along
which her ancestors have always walked? How shall I then be able to
impart unto this child every desirable accomplishment to make him
virtuous as thyself, in that season of want when I shall become
masterless? Overpowering myself who shall be masterless, unworthy persons
will demand (the hand of) this daughter of thine, like Sudras desiring to
hear the Vedas. And if I bestow not upon them this girl possessing thy
blood and qualities, they may even take her away by force, like crows
carrying away the sacrificial butter. And beholding thy son become so
unlike to thee, and thy daughter placed under the control of some
unworthy persons, I shall be despised in the world by even persons that
are dishonourable, and I will certainly die. These children also, bereft
of me and thee, their father, will, I doubt not, perish like fish when
the water drieth up. There is no doubt that bereft of thee the three will
perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons
conversant with morals have said that for women that have borne children,
to predecease their lords is an act of the highest merit. Ready am I to
abandon this son and this daughter, these my relations, and life itself,
for thee. For a woman to be ever employed in doing agreeable offices to
her lord is a higher duty than sacrifices, asceticism, vows, and
charities of every description. The act, therefore, which I intend to
perform is consonant with the highest virtue and is for thy good and that
of thy race. The wise have declared that children and relatives and wife
and all things held dear are cherished for the purpose of liberating
one's self from danger and distress. One must guard one's wealth for
freeing one's self from danger, and it is by his wealth that he should
cherish and protect his wife. But he must protect his own self both by
(means of) his wife and his wealth. The learned have enunciated the truth
that one's wife, son, wealth, and house, are acquired with the intention
of providing against accidents, foreseen or unforeseen. The wise have
also said that all one's relations weighed against one's own self would
not be equal unto one's self. Therefore, revered sir, protect thy own
self by abandoning me. O, give me leave to sacrifice myself, and cherish
thou my children. Those that are conversant with the morals have, in
their treatises, said, that women should never be slaughtered and that
Rakshasas are not ignorant of the rules of morality. Therefore, while it
is certain that the Rakshasa will kill a man, it is doubtful whether he
will kill a woman. It behoveth thee, therefore, being conversant with the
rules of morality, to place me before the Rakshasa. I have enjoyed much
happiness, have obtained much that is agreeable to me, and have also
acquired great religious merit. I have also obtained from thee children
that are so dear to me. Therefore, it grieveth not me to die. I have
borne thee children and have also grown old; I am ever desirous of doing
good to thee; remembering all these I have come to this resolution. O
revered sir, abandoning me thou mayest obtain another wife. By her thou
mayest again acquire religious merit. There is no sin in this. For a man
polygamy is an act of merit, but for a woman it is very sinful to betake
herself to a second husband after the first. Considering all this, and
remembering too that sacrifice of thy own self is censurable, O, liberate
today without loss of time thy own self, thy race, and these thy children
(by abandoning me).'
SECTION CLXI
"Vaisampayana said, 'On hearing these words of her afflicted parents, the
daughter was filled with grief, and she addressed them, saying, 'Why are
you so afflicted and why do you so weep, as if you have none to look
after you? O, listen to me and do what may be proper. There is little
doubt that you are bound in duty to abandon me at a certain time. Sure to
abandon me once, O, abandon me now and save every thing at the expense of
me alone. Men desire to have children, thinking that children would save
them (in this world as well as in the region hereafter). O, cross the
stream of your difficulties by means of my poor self, as if I were a
raft. A child rescueth his parents in this and the other regions;
therefore is the child called by the learned Putra (rescuer). The
ancestors desire daughter's sons from me (as a special means of
salvation). But (without waiting for my children) I myself will rescue
them by protecting the life of my father. This my brother is of tender
years, so there is little doubt that he will perish if thou diest now. If
thou, my father, diest and my brother followeth thee, the funeral cake of
the Pitris will be suspended and they will be greatly injured. Left
behind by my father and brother, and by my mother also (for she will not
survive her husband and son) I shall be plunged deeper and deeper in woe
and ultimately perish in great distress. There can be little doubt that
if thou escape from this danger as also my mother and infant brother,
then thy race and the (ancestral) cake will be perpetuated. The son is
one's own self; the wife is one's friend; the daughter, however, is the
source of trouble. Do thou save thyself, therefore, by removing that
source of trouble, and do thou thereby set me in the path of virtue. As I
am a girl, O father, destitute of thee, I shall be helpless and plunged
in woe, and shall have to go everywhere. It is therefore that I am
resolved to rescue my father's race and share the merit of that act by
accomplishing this difficult task. If thou, O best of Brahmanas, goest
thither (unto the Rakshasa), leaving me here, then I shall be very much
pained. Therefore, O father, be kind to me. O thou best of men, for our
sake, for that of virtue and also thy race, save thyself, abandoning me,
whom at one time thou shall be constrained to part from. There need be no
delay, O father, in doing that which is inevitable. What can be more
painful than that, when thou hast ascended to heaven, we shall have to go
about begging our food, like dogs, from strangers. But if thou art
rescued with thy relations from these difficulties, I shall then live
happily in the region of the celestials. It hath been heard by us that if
after bestowing thy daughter in this way, thou offerest oblations to the
gods and the celestials, they will certainly be propitious.'
SECTION CLXII
'Kunti said, 'I desire to learn from you the cause of this grief, for I
will remove it, if possible.'
"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed
worthy of thee. But this grief is incapable of being removed by any human
being. Not far from this town, there liveth a Rakshasa of the name of
Vaka, which cannibal is the lord of this country and town. Thriving on
human flesh, that wretched Rakshasa endued with great strength ruleth
this country. He being the chief of the Asuras, this town and the country
in which it is situate are protected by his might. We have no fear from
the machinations of any enemy, or indeed from any living soul. The fee,
however, fixed for that cannibal is his food, which consists of a
cart-load of rice, two buffaloes, and a human being who conveyeth them
unto him. One after another, the house-holders have to send him this
food. The turn, however, cometh to a particular family at intervals of
many long years. If there are any that seek to avoid it, the Rakshasa
slayeth them with their children and wives and devoureth them all. There
is, in this country, a city called Vetrakiya, where liveth the king of
these territories. He is ignorant of the science of government, and
possessed of little intelligence, he adopts not with care any measure by
which these territories may be rendered safe for all time to come. But we
certainly deserve it all, inasmuch as we live within the dominion of that
wretched and weak monarch in perpetual anxiety. Brahmanas can never be
made to dwell permanently within the dominions of any one, for they are
dependent on nobody, they live rather like birds ranging all countries in
perfect freedom. It hath been said that one must secure a (good) king,
then a wife, and then wealth. It is by the acquisition of these three
that one can rescue his relatives and sons. But as regards the
acquisition of these three, the course of my actions hath been the
reverse. Hence, plunged into a sea of danger, am suffering sorely. That
turn, destructive of one's family, hath now devolved upon me. I shall
have to give unto the Rakshasa as his fee the food of the aforesaid
description and one human being to boot. I have no wealth to buy a man
with. I cannot by any means consent to part with any one of my family,
nor do I see any way of escape from (the clutches of) that Rakshasa. I am
now sunk in an ocean of grief from which there is no escape. I shall go
to that Rakshasa today, attended by all my family in order that that
wretch might devour us all at once'"
SECTION CLXIII
"Hearing this, the Brahmana replied, 'To save my own life I shall never
suffer this to be done. I shall never sacrifice, to save myself, the life
of a Brahmana or of a guest. Indeed, even those that are of low origin
and of sinful practices refuse to do (what thou askest me to do). It is
said that one should sacrifice one's self and one's offspring for the
benefit of a Brahmana. I regard this advice excellent and I like to
follow it too. When I have to choose between the death of a Brahmana and
that of my own, I would prefer the latter. The killing of a Brahmana is
the highest sin, and there is no expiation for it. I think a reluctant
sacrifice of one's own self is better than the reluctant sacrifice of a
Brahmana. O blessed lady, in sacrificing myself I do not become guilty of
self-destruction. No sin can attach to me when another will take my life.
But if I deliberately consent to the death of a Brahmana, it would be a
cruel and sinful act, from the consequence of which there is no escape.
The learned have said that the abandonment of one who hath come to thy
house or sought thy protection, as also the killing of one who seeketh
death at thy hands, is both cruel and sinful. The illustrious among those
conversant with practices allowable in seasons of distress, have before
now said that one should never perform an act that is cruel and
censurable. It is well for me that I should today perish myself with my
wife, but I would never sanction the death of a Brahmana.'
"Thus addressed by Pritha, the Brahmana with his wife became exceedingly
glad and assented to Kunti's speech, which was unto them as nectar. Then
Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and
asked him to accomplish (that difficult task). Bhima replied unto them,
saying, 'So be it.'"
SECTION CLXIV
"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou
needst not be at all anxious on account of Vrikodara. I have not come to
this resolve owing to any weakness of understanding. Respected by him,
and with our sorrows assuaged, we have, O son, been living in the house
of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O
son, that Brahmana, I have resolved to do this. He, indeed, is a man upon
whom good offices are never lost. The measure of his requital becometh
greater than the measure of the services he receiveth. Beholding the
prowess of Bhima on the occasion of (our escape from) the house of lac,
and from the destruction also of Hidimva, my confidence in Vrikodara is
great. The might of Bhima's arms is equal unto that of ten thousand
elephants. It was, therefore, that he succeeded in carrying you all, each
heavy as an elephant, from Varanavata. There is no one on earth equal
unto Bhima in might; he may even overcome that foremost of warriors, the
holder of the thunderbolt himself. Soon after his birth he fell from my
lap on the breast of the mountain. By the weight of his body the mass of
stone on which he fell down broke in pieces. From this also, O son of
Pandu, I have come to know Bhima's might. For this reason have I resolved
to set him against the Brahmana's foe. I have not acted in this from
foolishness or ignorance or from motive of gain. I have deliberately
resolved to do this virtuous deed. By this act, O Yudhishthira, two
objects will be accomplished; one is a requital of the services rendered
by the Brahmana and the other is the acquisition of high religious merit.
It is my conviction that the Kshatriya who rendereth help unto a Brahmana
in anything acquireth regions of bliss hereafter. So also a Kshatriya who
saveth the life of a Kshatriya achieveth that great fame in this world as
in the other. A Kshatriya rendering help unto a Vaisya also on this earth
certainly acquires world-wide popularity. One of the kingly tribe should
protect even the Sudra who cometh to him for protection. If he doeth so,
in his next life he receiveth his birth in a royal line, commanding
prosperity and the respect of other kings. O scion of Puru's race, the
illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in
bygone days. It is therefore, that I have resolved upon accomplishing
this.'"
SECTION CLXV
"Having heard these words of his mother, Yudhishthira said, 'What thou, O
mother, hast deliberately done, moved by compassion for the afflicted
Brahmana, is, indeed, excellent Bhima will certainly come back with life,
after having slain the cannibal, inasmuch as thou art, O mother, always
compassionate unto Brahmanas. But tell the Brahmana, O mother, that he
doth not do anything whereby the dwellers in this town may know all about
it, and make him promise to keep thy request.'
"Vaisampayana continued, 'Then, when the night passed away, Bhimasena,
the son of Pandu, taking with him the Rakshasa's food set out for the
place where the cannibal lived. The mighty son of Pandu, approaching the
forest where the Rakshasa dwelt, began to eat himself the food he
carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed
with anger at Bhima's words, came out and approached the place where
Bhima was.
"Of huge body and great strength, of red eyes, red beard, and red hair,
he was terrible to behold, and he came, pressing deep the earth with his
tread. The opening of his mouth, was from ear to ear and his ears
themselves were straight as arrows. Of grim visage, he had a forehead
furrowed into three lines. Beholding Bhima eating his food, the Rakshasa
advanced, biting his nether lip and expanding his eyes in wrath. And
addressing Bhima he said, 'Who is this fool, who desiring to go to the
abode of Yama, eateth in my very sight the food intended for me?' Hearing
these words, Bhima, O Bharata, smiled in derision and disregarding the
Rakshasa, continued eating with averted face. Beholding this, the
cannibal uttered a frightful yell and with both arms upraised ran at
Bhima desiring to kill him, there and then. Even then disregarding the
Rakshasa and casting only a single glance at him, Vrikodara, that slayer
of hostile heroes continued to eat the Rakshasa's food. Filled with wrath
at this, the Rakshasa struck, from behind with both his arms a heavy blow
on the back of Vrikodara, the son of Kunti. But Bhima, though struck
heavily by the mighty Rakshasa, with both his hands, did not even look up
at the Rakshasa but continued to eat as before. Then the mighty Rakshasa,
inflamed with wrath, tore up a tree and ran at Bhima for striking him
again. Meanwhile the mighty Bhima, that bull among men had leisurely
eaten up the whole of that food and washing himself stood cheerfully for
fight. Then, O Bharata, possessed of great energy, Bhima, smiling in
derision, caught with his left hand the tree hurled at him by the
Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees,
hurled them at Bhima, and the Pandava also hurled as many at the
Rakshasa. Then, O king, the combat with trees between that human being
and the Rakshasa, became so terrible that the region around soon became
destitute of trees. Then the Rakshasa, saying that he was none else than
Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms.
That mighty hero also clasping with his own strong arms the strong-armed
Rakshasa, and exerting himself actively, began to drag him violently.
Dragged by Bhima and dragging Bhima also, the cannibal was overcome with
great fatigue. The earth began to tremble in consequence of the strength
they both exerted, and large trees that stood there broke in pieces. Then
Bhima, beholding the cannibal overcome with fatigue, pressed him down on
the earth with his knees and began to strike him with great force. Then
placing one knee on the middle of the Rakshasa's back, Bhima seized his
neck with his right hand and the cloth on his waist with his left, and
bent him double with great force. The cannibal then roared frightfully.
And, O monarch, he also began to vomit blood while he was being thus
broken on Bhima's knee.'"
SECTION CLXVI
Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered
much. And the Vaisyas and the Sudras also became exceedingly glad, and
they all established a festival in which the worship of Brahmanas was the
principal ceremony (in remembrance of this Brahmana who had relieved them
from their fears of Vaka).
SECTION CLXVII
(Chaitraratha Parva)
After this citizens returned to their respective houses and the Pandavas
continued to dwell at Ekachakra as before.
"Janamejaya said, 'O Brahmana, what did those tigers among men, the
Pandavas, do after they had slain the Rakshasa Vaka?'
"Then those bulls among men, the Pandavas, hearing of these extraordinary
facts regarding that illustrious monarch (Drupada), and desiring to know
the details thereof, asked the Brahmana, after his narration was
concluded, to satisfy their curiosity. The Pandavas said, 'How, O
Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place
from the (sacrificial) fire? How also did the extraordinary birth of
Krishna take place from the centre of the sacrificial platform? How also
did Drupada's son learn all weapons from the great bowman Drona? And, O
Brahmana, how and for whom and for what reason was the friendship between
Drona and Drupada broken off?'
SECTION CLXVIII
"The Brahmana said, 'At that region where the Ganga entered the plains
there lived a great Rishi, devoted to the austerest of penances. Of rigid
vows and great wisdom, he bore the name Bharadwaja. One day, on coming to
the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi,
who had come before, standing on the bank after her ablutions were over.
And it so happened that a wind arose and disrobed the Apsara standing
there. And the Rishi beholding her thus disrobed, felt the influence of
desire. Though practising the vow of continence from his very youth, as
soon as he felt the influence of desire, the Rishi's vital fluid came
out. And as it came out, he held it in a pot (drana), and of that fluid
thus preserved in a pot was born a son who came to be called Drona (the
pot-born). And Drona studied all the Vedas and their several branches.
And Bharadwaja had a friend named Prishata who was the king of Panchalas.
And about the time that Drona was born, Prishata also obtained a son
named Drupada. And that bull amongst Kshatriyas, Prishata's son, going
every day to that asylum of Bharadwaja, played and studied with Drona.
And after Prishata's death, Drupada succeeded him on the throne. Drona
about this time heard that (the great Brahmana hero) Rama (on the eve of
his retiring into the weeds) was resolved to give away all his wealth.
Hearing this, the son of Bharadwaja repaired unto Rama who was about to
retire into the woods and addressing him, said, 'O best of Brahmanas,
know me to be Drona who hath come to thee to obtain thy wealth.' Rama
replied, saying, 'I have given away everything. All that I now have is
this body of mine and my weapons. O Brahmana, thou mayest ask of me one
of these two, either my body or my weapons.' Then Drona said, 'It
behoveth thee, sir, to give me all thy weapons together with (the
mysteries of) their use and withdrawal.'
"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,'
gave all his weapons unto Drona, who obtaining them regarded himself as
crowned with success. Drona obtaining from Rama the most exalted of all
weapons, called the Brahma weapon, became exceedingly glad and acquired a
decided superiority over all men. Then the son of Bharadwaja, endued with
great prowess went to king Drupada, and approaching that monarch, that
tiger among men, said, 'Know me for thy friend.' Hearing this Drupada
said, 'One of low birth can never be the friend of one whose lineage is
pure, nor can one who is not a car-warrior have a car-warrior for his
friend. So also one who is not a king cannot have a king as his friend.
Why dost thou, therefore, desire (to revive our) former friendship?'
SECTION CLXIX
"The Brahmana continued, 'Having said this, Yaja poured the sanctified
libation on the fire, whereupon arose from those flames a child
resembling a celestial who possessing the effulgence of fire, was
terrible to behold. With a crown on this head and his body encased in
excellent armour, sword in hand, and bearing a bow and arrows, he
frequently sent forth loud roars. And immediately after his birth, he
ascended an excellent chariot and went about in it for some time. Then
the Panchalas in great joy shouted, 'Excellent, Excellent.' The very
earth seemed at that time unable to bear the weight of the Panchalas mad
with joy. Then, marvellous to say, the voice of some invisible spirit in
the skies said, 'This prince hath been born for the destruction of Drona.
He shall dispel all the fears of the Panchalas and spread their fame. He
shall also remove the sorrow of the king.' And there arose, after this
from the centre of the sacrificial platform, a daughter also, called
Panchali, who, blest with great good fortune, was exceedingly handsome.
Her eyes were black, and large as lotus-petals, her complexion was dark,
and her locks were blue and curly. Her nails were beautifully convex, and
bright as burnished copper; her eye-brows were fair, and bosom was deep.
Indeed, she resembled the veritable daughter of a celestial born among
men. Her body gave out fragrance like that of a blue lotus, perceivable
from a distance of full two miles. Her beauty was such that she had no
equal on earth. Like a celestial herself, she could be desired (in
marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair
hips was born an incorporeal voice said, 'This dark-complexioned girl
will be the first of all women, and she will be the cause of the
destruction of many Kshatriyas. This slender-waisted one will, in time,
accomplish the purpose of the gods, and along with her many a danger will
overtake the Kauravas.' On hearing these words, the Panchalas uttered a
loud leonine roar, and the earth was unable to bear the weight of that
joyous concourse. Then beholding the boy and the girl, the
daughter-in-law of Prishata, desiring to have them, approached Yaja and
said, 'Let not these know any one else except myself as their mother.'
Yaja, desiring to do good unto the king said, 'So be it!' Then the
Brahmanas (present there), their expectations fully gratified, bestowed
names upon the new-born pair, 'Let this son of king Drupada, they said,
be called Dhrishtadyumna, because of his excessive audacity and because
of his being born like Dyumna with a natural mail and weapon.' And they
also said, 'Because this daughter is so dark in complexion, she should be
called Krishna (the dark).'
"The Brahmana continued, 'Thus were born those twins of the great
sacrifice of Drupada. And the great Drona, bringing the Panchala prince
into his own abode, taught him all weapons in requital of half the
kingdom he had formerly taken from Drupada. The high-souled son of
Bharadwaja, regarding destiny to be inevitable, did what would perpetuate
his own great deeds.'"
SECTION CLXX
"Hearing these words, Yudhishthira said, 'It is our duty to obey thy
command, which, besides, must be for our good, I do not, however, know
whether my younger brothers are willing to go.'"
SECTION CLXXI
"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and
the twins regarding the journey to Panchala. They all said, 'So be it.'
Then, O king, Kunti with her sons saluted the Brahmana (in whose house
they had dwelt) and set out for the delightful town of the illustrious
Drupada.'
SECTION CLXXII
"Vaisampayana said, 'After Vyasa had gone away, those bulls among men,
the Pandavas, saluted the Brahmana and bade him farewell, and proceeded
(towards Panchala) with joyous hearts and with their mother walking
before them. Those slayers of all foes, in order to reach their
destination, proceeded in a due northerly direction, walking day and
night till they reached a sacred shrine of Siva with the crescent mark on
his brow. Then those tigers among men, the sons of Pandu, arrived at the
banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before
them, torch in hand, for showing the way and guarding them (against wild
animals). And it so happened that at that time the proud king of the
Gandharvas, with his wives, was sporting in that solitary region in the
delightful waters of the Ganga. The king of the Gandharvas heard the
tread of the Pandavas as they approached the river. On hearing the sounds
of their foot-steps, the mighty Gandharvas were inflamed with wrath, and
beholding those chastisers of foes, the Pandavas, approach towards him
with their mother, he drew his frightful bow to a circle and said, 'It is
known that excepting the first forty seconds the grey twilight preceding
nightfall hath been appointed for the wandering of the Yakshas, the
Gandharvas and the Rakshasas, all of whom are capable of going everywhere
at will. The rest of the time hath been appointed for man to do his work.
If therefore, men, wandering during those moments from greed of gain,
come near us, both we and the Rakshasas slay those fools. Therefore,
persons acquainted with the Vedas never applaud those men--not even kings
at the head of their troops--who approach any pools of water at such a
time. Stay ye at a distance, and approach me not. Know ye not that I am
bathing in the waters of the Bhagirathi? Know that I am Angaraparna the
Gandharva, ever relying on my own strength! I am proud and haughty and am
the friend of Kuvera. This my forest on the banks of the Ganga, where I
sport to gratify all my senses, is called Angaraparna after my own name.
Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come.
How dare ye approach me who am the brightest jewel on the diadem of
Kuvera?'
"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if
from satisfaction for having obtained thy life at my hands in a situation
of danger, thou givest me thy science, and these horses, I would not
accept thy gift.' The Gandharva replied, saying, 'A meeting with an
illustrious person is ever a source of gratification; besides thou hast
given me my life. Gratified with thee, I will give thee my science. That
the obligation, however, may not all be on one side, I will take from
thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal
weapon of fire!'
"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let
our friendship last for ever. O friend, tell us for what we human beings
have to stand in fear of the Gandharvas. Chastisers of foes that we are
and virtuous and conversant with the Vedas, tell us, O Gandharva, why in
travelling in the night-time we have been censured by thee.'
"The Gandharva said, 'Ye are without wives (though ye have completed the
period of study). Ye are without a particular Asrama (mode of life).
Lastly, ye are out without a Brahmana walking before, therefore, ye sons
of Pandu, ye have been censured by me. The Yakshas, Rakshasas,
Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and
intelligence, and acquainted with the history of the Kuru race. O hero, I
have heard too from Narada and other celestial Rishis about the good
deeds of your wise ancestors. I myself, too, while roaming over the whole
earth bounded by her belt of seas, have witnessed the prowess of thy
great race. O Arjuna, I have personal knowledge of thy preceptor, the
illustrious son of Bharadwaja, celebrated throughout the three worlds for
his knowledge of the Vedas and the science of arms. O tiger in Kuru's
race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins,
and Pandu,--these six perpetuators of Kuru race,--these excellent
celestials and human progenitors of you all. I also know that you five
brothers are learned and high-souled, that ye are foremost of all
wielders of weapons, that ye are brave and virtuous and observant of
vows. Knowing that your understanding and hearts are excellent and your
behaviour faultless, I have yet censured you. For, O thou of Kuru's race,
it behoveth no man endued with might of arms to bear with patience any
ill usage in the sight of his wife. Especially as, O son of Kunti, our
might increaseth during the hours of darkness, accompanied by my wife I
was filled with wrath. O best of vow-observing men, I have, however, been
vanquished by thee in battle. Listen to me as I tell thee the reasons
that have led to my discomfiture. The Brahmacharya is a very superior
mode of life, and as thou art in that mode now, it is for this, O Partha,
that I have been defeated by thee in battle. O chastiser of foes, if any
married Kshatriya fight with us at night, he can never escape, with life.
But, O Partha, a married Kshatriya, who is sanctified with Brahma, and
who hath assigned the cares of his State to a priest, might vanquish! all
wanderers in the night. O child of Tapati, men should therefore, ever
employ learned priests possessing self-command for the acquisition of
every good luck they desire. That Brahmana is worthy of being the king's
priest who is learned in the Vedas and the six branches thereof, who is
pure and truthful, who is of virtuous soul and possessed of self-command.
The monarch becometh ever victorious and finally earneth heaven who hath
for his priest a Brahmana conversant with the rules of morality, who is a
master of words, and is pure and of good behaviour. The king should
always select an accomplished priest in order to acquire what he hath not
and protect what he hath. He who desireth his own prosperity should ever
be guided by his priest, for he may then obtain ever the whole earth
surrounded by her belt of seas. O son of Tapati, a king, who is without a
Brahmana, can never acquire any land by his bravery or glory of birth
alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom
lasteth for ever in which Brahmanas have power.'"
SECTION CLXXIII
"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men,
I will duly recite to you in full this charming narrative. O, listen with
attention to what I say in explanation of why I have addressed thee as
Tapatya. That one in heaven who pervadeth by his light the whole
firmament had a daughter named Tapati equal unto himself. Tapati, the
daughter of the god Vivaswat, was the younger sister of Savitri, and she
was celebrated throughout the three worlds and devoted to ascetic
penances. There was no woman amongst the celestials, the Asuras, the
Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to
her in beauty. Of perfect, symmetrical and faultless features, of black
and large eyes, and in beautiful attire, the girl was chaste and of
perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought
that there was none in the three worlds who, for his beauty,
accomplishments, behaviour, and learning, deserved to be her husband.
Beholding her attain the age of puberty and, therefore, worthy of being
bestowed on a husband, her father knew no peace of mind, always thinking
of the person he should select. At that time, O son of Kunti, Riksha's
son, that bull amongst the Kurus, the mighty king Samvarana, was duly
worshipping Surya with offerings of Arghya and flower-garlands and
scents, and with vows and fasts and ascetic penances of various kinds.
Indeed, Samvarana was worshipping Surya constantly in all his glory, with
devotion and humility and piety. And beholding Samvarana conversant with
all rules of virtue and unequalled on earth for beauty, Surya regarded
him as the fit husband for his daughter, Tapati. And, O thou of Kuru's
race, Vivaswat then resolved to bestow his daughter on that best of
kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya
himself in the heavens filleth the firmament with his splendour, so did
king Samvarana on earth fill every region with the splendour of his good
achievements. And all men, O Partha, except Brahmanas, worshipped
Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing
the hearts of friends and Surya in scorching the hearts of foes. And, O
Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter
Tapati upon king Samvarana, who was possessed of such virtues and
accomplishments.
"Once on a time, O Partha, king Samvarana, endued with beauty (of person)
and immeasurable prowess, went on a hunting expedition to the under-woods
on the mountain-breast. While wandering in quest of deer, the excellent
steed the king rode, overcome, O Partha, with hunger, thirst and fatigue,
died on the mountains. Abandoning the steed, the king, O Arjuna, began to
wander about upon the mountain-breast on foot and in course of his
wandering the monarch saw a maiden of large eyes and unrivalled beauty,
That grinder of hostile host--that tiger among kings--himself without a
companion, beholding there that maiden without a companion, stood
motionless gazing at her steadfastly. For her beauty, the monarch for
some moment believed her to be (the goddess) Sri herself. Next he
regarded her to be the embodiment of the rays emanating from Surya. In
splendour of her person she resembled a flame of fire, though in
benignity and loveliness she resembled a spotless digit of the moon. And
standing on the mountain-breast, the black-eyed maiden appeared like a
bright statue of gold. The mountain itself with its creepers and plants,
because of the beauty and attire of that damsel, seemed to be converted
into gold. The sight of that maiden inspired the monarch with a contempt
for all women that he had seen before. By beholding her, the king
regarded his eye-sight truly blessed. Nothing the king had seen from the
day of his birth could equal, he thought, the beauty of that girl. The
king's heart and eyes were captivated by that damsel, as if they were
bound with a cord and he remained rooted to that spot, deprived of his
senses. The monarch thought that the artificer of so much beauty had
created it only after churning the whole world of gods Asuras and human
beings. Entertaining these various thoughts, king Samvarana regarded that
maiden as unrivalled in the three worlds for wealth of beauty.
"And the monarch of pure descent, beholding the beautiful maiden, was
pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt
with the strong flame of desire the king asked that charming maiden,
still innocent, though in her full youth, saying, 'Who art thou and
whose? Why also dost thou stay here? O thou of sweet smiles, why dost
thou wander alone in these solitary woods? Of every feature perfectly
faultless, and decked with every ornament, thou seemest to be the coveted
ornament of these ornaments themselves! Thou seemest not to be of
celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human
origin. O excellent lady, the best of women that I have ever seen or
heard of would not compare with thee in beauty! O thou of handsome face,
at sight of thee lovelier than the moon and graced with eyes like
lotus-petals, the god of desire is grinding me.'
"King Samvarana thus addressed that damsel in the forest, who however,
spoke not a word unto the monarch burning with desire. Instead, like
lightning in the clouds, that large-eyed maiden quickly disappeared in
the very sight of the monarch. The king then wandered through the whole
forest, like one out of his senses, in search of that girl of eyes like
lotus-petals. Failing to find her, that best of monarchs indulged in
copious lamentations and for a time stood motionless with grief.'"
SECTION CLXXIV
SECTION CLXXV
Section CLXXVII
SECTION CLXXVI
"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these
words of the Gandharva, was inspired with feelings of devotion and stood
shes (???--JBH), killing deer and wild boars. Once on a time, while out
in quest of deer, the king became weak with exertion and thirst. The
monarch arrived in that state at the asylum of Vasishtha, and the blessed
and illustrious Rishi beholding him arrive, reverenced with his homage
that best of men, king Viswamitra. And O Bharata, the Rishi saluted the
monarch by offering him water to wash his face and feet with, and Arghya,
and wild fruits, and clarified butter. For the illustrious Rishi had a
cow yielding anything that was desired of her. When she was addressed,
saying, 'O give',--she always yielded the article that was sought. And
she yielded various fruits and corn, wild or grown in gardens and fields,
and milk, and many excellent nutritive viands full of six different kinds
of juice (taste?) and like unto nectar itself, and various other kinds of
enjoyable things, O Arjuna, of ambrosial taste for drinking and eating,
and for licking and sucking, and also many precious gems and robes of
various kinds. With these desirable objects in profusion the monarch was
worshipped. And the king with his minister and troops became highly
pleased. And the monarch wondered much, beholding that cow with six
elevated limbs and the beautiful flanks and hips, and five limbs that
were broad, and eyes prominent like those of the frog and beautiful in
size, and high udders, and faultless make, and straight and uplifted
ears, and handsome horns, and well-developed head and neck.
"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this
cow hath been kept by me for the sake of the gods, guests, and the
Pitris, as also for my sacrifices. I cannot give Nandini in exchange for
even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a
Brahmana devoted to asceticism and study. Is there any energy in
Brahmanas who are peaceful and who have their souls under perfect
command? When thou givest me not what I desire in exchange even for ten
thousand cows, I will not abandon the practice of my order; I will take
thy cow even by force!'
"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou
art a powerful monarch. O, do in haste what thou desirest; and stop not
to consider its propriety.'
"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art
lowing repeatedly and I am hearing thy cries. But, O Nandini, even
Viswamitra is taking thee away by force, what can I do in this matter, as
I am a forgiving Brahmana?'
"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word
stay, raised her head and neck upward, and became terrible to behold.
With eyes red with rage and lowing repeatedly, she then attacked
Viswamitra's troops on all sides. Afflicted with their stripes and
running hither and thither with those red eyes of hers, her wrath
increased. Blazing with rage, she soon became terrible to behold like
unto the sun in his midday glory. And from her tail she began to rain
showers of burning coals all around. And some moments after, from her
tail she brought forth an army of Palhavas, and from her udders, an army
of Dravidas and Sakas; and from her womb, an army of Yavanas, and from
her dung, an army of Savaras; and from her urine, an army of Kanchis; and
from her sides, an army of Savaras. And from the froth of her mouth came
out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the
barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas
with Keralas, and numerous other Mlechchhas. And that vast army of
Mlechchhas in various uniforms, and armed with various weapons, as soon
as it sprang into life, deploying in the very sight of Viswamitra,
attacked that monarch's soldiers. And so numerous was that Mlechchha host
that each particular soldier of Viswamitra was attacked by a band of six
or seven of their enemies. Assailed with a mighty shower of weapons,
Viswamitra's troops broke and fled, panic-stricken, in all directions,
before his very eyes. But, O bull in Bharata's race, the troops of
Vasishtha, though excited with wrath, took not the life of any of
Viswamitra's troops. Nandini simply caused the monarch's army to be
routed and driven off. And driven (from the asylum) twenty-seven full
miles, panic-stricken, they shrieked aloud and beheld not anyone that
could protect them. Viswamitra, beholding this wonderful feat that
resulted from Brahmana prowess, became disgusted with Kshatriya prowess
and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess!
In judging of strength and weakness, I see that asceticism is true
strength.' Saying this, the monarch, abandoning his large domains and
regal splendour and turning his back upon all pleasures, set his mind on
asceticism. Crowned with success in asceticism and filling the three
worlds with the heat of his ascetic penances, he afflicted all creatures
and finally became a Brahmana. The son of Kusika at last drank Soma with
Indra himself (in Heaven).'"
SECTION CLXXVIII
"The great Viswamitra, endued with energy, had, a little while ago,
desired to make that monarch his disciple. As the monarch, afflicted with
hunger and thirst, was proceeding through the woods, he came across that
best of Rishis, the illustrious son of Vasishtha, coming along the same
path. The king ever victorious in battle saw that Muni bearing the name
of Saktri, that illustrious propagator of Vasishtha's race, the eldest of
the high-souled Vasishtha's hundred sons, coming along from opposite
direction. The king, beholding him said, 'Stand out of our way.' The
Rishi, addressing the monarch in a conciliatory manner, said unto him
sweetly, 'O king, this is my way. This is the eternal rule of morality
indicated in every treatise on duty and religion, viz., that a king
should ever make way for Brahmanas.' Thus did they address each other
respecting their right of way. 'Stand aside, stand aside', were the words
they said unto each other. The Rishi, who was in the right, did not
yield, nor did the king yield to him from pride and anger. That best of
monarchs, enraged at the Rishi, refusing to yield him the way, acted like
a Rakshasa, striking him with his whip. Thus whipped by the monarch, that
best of Rishis, the son of Vasishtha, was deprived of his senses by
anger, and speedily cursed that first of monarchs, saying, 'O worst of
kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from
this day, became a Rakshasa subsisting on human flesh! Hence, thou worst
of kings! thou shalt wander over the earth, affecting human form!' Thus
did the Rishi Sakti, endued with great prowess, speak unto king
Kalmashapada. At this time Viswamitra, between whom and Vasishtha there
was a dispute about the discipleship of Kalmashapada, approached the
place where that monarch and Vasishtha's son were. And, O Partha, that
Rishi of severe ascetic penances, viz., Viswamitra of great energy,
approached the pair (knowing by his spiritual insight that they had been
thus quarrelling with each other). After the curse had been pronounced,
that best of monarchs knew that Rishi to be Vasishtha's son and equal
unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of
benefiting himself, remained on that spot, concealed from the sight of
both by making himself invisible. Then that best of monarchs, thus cursed
by Saktri, desiring to propitiate the Rishi began to humbly beseech him.
And, O chief of the Kurus, Viswamitra, ascertaining the disposition of
the king (and fearing that the difference might be made up), ordered a
Rakshasa to enter the body of the king. And a Rakshasa of the name of
Kinkara then entered the monarch's body in obedience to Saktri's curse
and Viswamitra's command. And knowing, O chastiser of foes, that the
Rakshasa had possessed himself of the monarch, that best of Rishis,
Viswamitra, then left the spot and went away.
"The Gandharva continued, 'Thus commanded, the cook went out in search of
meat. Distressed at not having found any, he informed the king of his
failure. The monarch, however, possessed as he was by the Rakshasa,
repeatedly said, without scruple of any kind, 'Feed him with human
flesh.' The cook, saying, 'So be it,' went to the place where the
(king's) executioners were, and thence taking human flesh and washing and
cooking it duly and covering it with boiled rice offered it unto that
hungry Brahmana devoted to ascetic penances. But that best of Brahmanas,
seeing with his spiritual sight that the food was unholy and, therefore,
unworthy of being eaten, said these words with eyes red with anger,
'Because that worst of kings offereth me food that is unholy and unworthy
of being taken, therefore that wretch shall have himself a fondness for
such food. And becoming fond of human flesh as cursed by Saktri of old,
the wretch shall wander over the earth, alarming and otherwise troubling
all creatures.' The curse, therefore, on that king, thus repeated a
second time, became very strong, and the king, possessed by a Rakshasa
disposition, soon lost all his senses.
"A little while after, O Bharata, that best of monarchs, deprived of all
his senses by the Rakshasa within him, beholding Saktri who had cursed
him, said, 'Because thou hast pronounced on me this extraordinary curse,
therefore, I shall begin my life of cannibalism by devouring thee.'
Having said this, the king immediately slew Saktri and ate him up, like a
tiger eating the animal it was fond of. Beholding Saktri thus slain and
devoured, Viswamitra repeatedly urged that Rakshasa (who was within the
monarch) against the other sons of Vasishtha. Like a wrathful lion
devouring small animals, that Rakshasa soon devoured the other sons of
the illustrious Vasishtha that were junior to Saktri in age. But
Vasishtha, learning that all his sons had been caused to be slain by
Viswamitra, patiently bore his grief like the great mountain that bears
the earth. That best of Munis, that foremost of intelligent men, was
resolved rather to sacrifice his own life than exterminate (in anger) the
race of Kusikas. The illustrious Rishi threw himself down from the summit
of Meru, but he descended on the stony ground as though on a heap of
cotton. And, O son of Pandu, when the illustrious one found that death
did not result from that fall, he kindled a huge fire in the forest and
entered it with alacrity. But that fire, though burning brightly,
consumed him not. O slayer of foes, that blazing fire seemed to him cool.
Then the great Muni under the influence of grief, beholding the sea, tied
a stony weight to his neck and threw himself into its waters. But the
waves soon cast him ashore. At last when that Brahmana of rigid vows
succeeded not in killing himself by any means, he returned, in distress
of heart, to his asylum.'"
SECTION CLXXIX
SECTION CLXXX
SECTION CLXXXI
'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath
been witnessed by us. Be propitious unto the three worlds. O, control thy
wrath. O child, it was not from incapacity that the Bhrigus of souls
under complete control were, all of them, indifferent to their own
destruction at the hands of the murderous Kshatriyas. O child, when we
grew weary of the long periods of life alloted to us, it was then that we
desired our own destruction through the instrumentality of the
Kshatriyas. The wealth that the Bhrigus had placed in their house
underground had been placed only with the object of enraging the
Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as
we were desirous of heaven, of what use could wealth be to us? The
treasurer of heaven (Kuvera) had kept a large treasure for us. When we
found that death could not, by any means, overtake us all, it was then, O
child, that we regarded this as the best means (of compassing our
desire). They who commit suicide never attain to regions that are
blessed. Reflecting upon this, we abstained from self-destruction. That
which, therefore thou desirest to do is not agreeable to us. Restrain thy
mind, therefore, from the sinful act of destroying the whole world. O
child, destroy not the Kshatriyas nor the seven worlds. O, kill this
wrath of thine that staineth thy ascetic energy.'"
SECTION CLXXXII
'Ye Pitris, the vow I have made from anger for the destruction of all the
worlds, must not go in vain. I cannot consent to be one whose anger and
vows are futile. Like fire consuming dry woods, this rage of mine will
certainly consume me if I do not accomplish my vow. The man that
represseth his wrath that hath been excited by (adequate) cause, becometh
incapable of duly compassing the three ends of life (viz., religion,
profit and pleasure). The wrath that kings desirous of subjugating the
whole earth exhibit, is not without its uses. It serveth to restrain the
wicked and to protect the honest. While lying unborn within my mother's
thigh, I heard the doleful cries of my mother and other women of the
Bhrigu race who were then being exterminated by the Kshatriyas. Ye
Pitris, when those wretches of Kshatriyas began to exterminate the
Bhrigus together with unborn children of their race, it was then that
wrath filled my soul. My mother and the other women of our race, each in
an advanced state of pregnancy, and my father, while terribly alarmed,
found not in all the worlds a single protector. Then when the Bhrigu
women found not a single protector, my mother held me in one of her
thighs. If there be a punisher of crimes in the worlds no one in all the
worlds would dare commit a crime; if he findeth not a punisher, the
number of sinners becometh large. The man who having the power to prevent
or punish sin doth not do so knowing that a sin hath been committed, is
himself defiled by that sin. When kings and others, capable of protecting
my fathers, protect them not, postponing that duty preferring the
pleasures of life, I have just cause to be enraged with them. I am the
lord of the creation, capable of punishing its iniquity. I am incapable
of obeying your command. Capable of punishing this crime, if I abstain
from so doing, men will once more have to undergo a similar persecution.
The fire of my wrath too that is ready to consume the worlds, if
repressed, will certainly consume by its own energy my own self. Ye
masters, I know that ye ever seek the good of the worlds: direct me,
therefore, as to what may benefit both myself and the worlds.'
"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that
is born of thy wrath and that desireth to consume the worlds, into the
waters. That will do thee good. The worlds, indeed, are all dependent on
water (as their elementary cause). Every juicy substance containeth
water, indeed the whole universe is made of water. Therefore, O thou best
of Brahmanas, cast thou this fire of thy wrath into the waters. If,
therefore, thou desirest it, O Brahmana, let this fire born of thy wrath
abide in the great ocean, consuming the waters thereof, for it hath been
said that the worlds are made of water. In this way, O thou sinless one,
thy word will be rendered true, and the worlds with the gods will not be
destroyed.'
"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath
into the abode of Varuna. And that fire which consumeth the waters of the
great ocean, became like unto a large horse's head which persons
conversant with the Vedas call by the name of Vadavamukha. And emitting
itself from that mouth it consumeth the waters of the mighty ocean. Blest
be thou! It behoveth not thee, therefore, to destroy the worlds. O thou
Parasara, who art acquainted with the higher regions, thou foremost of
wise men!'"
SECTION CLXXXIII
SECTION CLXXXIV
"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his
queen to go unto that foremost of all persons conversant with the
Vedas--the master Vasishtha? Why also did that illustrious and great
Rishi Vasishtha himself who was acquainted with every rule of morality
know a woman he should not have known? O friend, was this an act of sin
on the part of Vasishtha? It behoveth thee to remove the doubts I
entertain and refer to thee for solution.'
"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me
as I answer the question thou hast asked in respect of Vasishtha and king
Kalmashapada that cherisher of friends. O thou best of the Bharatas, I
have told thee all about the curse of king Kalmashapada by Saktri, the
illustrious son of Vasishtha. Brought under the influence of the curse,
that smiter of all foes--king Kalmashapada--with eyes whirling in anger
went out of his capital accompanied by his wife. And entering with his
wife the solitary woods the king began to wander about. And one day while
the king under the influence of the curse was wandering through that
forest abounding in several kinds of deer and various other animals and
overgrown with numerous large trees and shrubs and creepers and
resounding with terrible cries, he became exceedingly hungry. And the
monarch thereupon began to search for some food. Pinched with hunger, the
king at last saw, in a very solitary part of the woods, a Brahmana and
his wife enjoying each other. Alarmed at beholding the monarch the couple
ran away, their desire ungratified. Pursuing the retreating pair, the
king forcibly seized the Brahmana. Then the Brahmani, beholding her lord
seized, addressed the monarch, saying, 'Listen to what I say, O monarch
of excellent vows! It is known all over the world that thou art born in
the solar race, and that thou art ever vigilant in the practice of
morality and devoted to the service of thy superiors. It behoveth thee
not to commit sin, O thou irrepressible one, deprived though thou hast
been of thy senses by (the Rishi's) curse. My season hath come, and
wishful of my husband's company I was connected with him. I have not been
gratified yet. Be propitious unto us, O thou best of kings! Liberate my
husband.' The monarch, however, without listening to her cries cruelly
devoured her husband like a tiger devouring its desirable prey. Possessed
with wrath at this sight, the tears that that woman shed blazed up like
fire and consumed everything in that place. Afflicted with grief at the
calamity that overtook her lord, the Brahmani in anger cursed the royal
sage Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured
under my very nose my illustrious husband dear unto me, even before my
desires have been gratified, therefore shall thou, O wicked one afflicted
by my curse, meet with instant death when thou goest in for thy wife in
season. And thy wife, O wretch, shall bring forth a son uniting herself
with that Rishi Vasishtha whose children have been devoured by thee. And
that child, O worst of kings, shall be the perpetuator of thy race.' And
cursing the monarch thus, that lady of Angira's house bearing every
auspicious mark, entered the blazing fire in the very sight of the
monarch. And, O thou oppressor of all foes, the illustrious and exalted
Vasishtha by his ascetic power and spiritual insight immediately knew
all. And long after this, when the king became freed from his curse, he
approached his wife Madayanati when her season came. But Madayanati
softly sent him away. Under the influence of passion the monarch had no
recollection of that curse. Hearing, however, the words of his wife, the
best of kings became terribly alarmed. And recollecting the curse he
repented bitterly of what he had done. It was for this reason, O thou
best of men, that the monarch infected with the Brahmani's curse,
appointed Vasishtha to beget a son upon his queen.'"
SECTION CLXXXV
"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell
us, therefore, which Veda-knowing Brahmana is worthy to be appointed as
our priest.'
"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had
happened, gave unto that Gandharva, his weapon of fire with befitting
ceremonies. And addressing him, the Pandava also said, 'O thou best of
Gandharvas, let the horses thou givest us remain with thee for a time.
When the occasion cometh, we will take them from thee. Blest be thou.'
Then the Gandharva and the Pandavas, respectfully saluting each other,
left the delightful banks of the Bhagirathi and went wheresoever they
desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred
asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the
foremost of all conversant with the Vedas, receiving them with presents
of wild fruits and (edible) roots, consented to become their priest. And
the Pandavas with their mother forming the sixth of the company, having
obtained that Brahmana as their priest regarded their sovereignty and
kingdom as already regained and the daughter of the Panchala king as
already obtained in the Swayamavara. And those bulls of the Bharata race,
having obtained the master Dhaumya as their priest, also regarded
themselves as placed under a powerful protector. And the high-souled
Dhaumya, acquainted with the true meaning of the Vedas and every rule of
morality, becoming the spiritual preceptor of the virtuous Pandavas, made
them his Yajamanas (spiritual disciples). And that Brahmana, beholding
those heroes endued with intelligence and strength and perseverance like
unto the celestials, regarded them as already restored, by virtue of
their own accomplishments to their sovereignty and kingdom. Then those
kings of men, having had benedictions uttered upon them by that Brahmana,
resolved to go, accompanied by him, to the Swayamvara of the Princess of
Panchala.'"
SECTION CLXXXVI
(Swayamvara Parva)
SECTION CLXXXVII
"The Pandavas, too, entering that amphitheatre, sat with the Brahmanas
and beheld the unequalled affluence of the king of the Panchalas. And
that concourse of princes, Brahmanas, and others, looking gay at the
performances of actors and dancers (large presents of every kind of
wealth being constantly made), began to swell day by day. And it lasted,
O king, several days, till on the sixteenth day when it was at its full,
the daughter of Drupada, O thou bull of the Bharata race, having washed
herself clean entered the amphitheatre, richly attired and adorned with
every ornament and bearing in her hand a dish of gold (whereon were the
usual offerings of Arghya) and a garland of flowers. Then the priest of
the lunar race--a holy Brahmana conversant with all mantras--ignited the
sacrificial fire and poured on it with due rites libations of clarified
butter. And gratifying Agni by these libations and making the Brahmanas
utter the auspicious formula of benediction, stopped the musical
instruments that were playing all around. And when that vast
amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed
of a voice deep as the sound of the kettledrum or the clouds, taking hold
of his sister's arm, stood in the midst of that concourse, and said, with
a voice loud and deep as the roar of the clouds, these charming words of
excellent import, 'Hear ye assembled kings, this is the bow, that is the
mark, and these are the arrows. Shoot the mark through the orifice of the
machine with these five sharpened arrows. Truly do I say that, possessed
of lineage, beauty of persons, and strength whoever achieveth this great
feat shall obtain today this my sister, Krishna for his wife.' Having
thus spoken unto the assembled monarchs Drupada's son then addressed his
sister, reciting unto her the names and lineages and achievements of
those assembled lords of the earth.'"
SECTION CLXXXVIII
SECTION CLXXXIX
"And (some amongst) those kings in exerting with swelling lips each
according to his strength, education, skill, and energy,--to string that
bow, were tossed on the ground and lay perfectly motionless for some
time. Their strength spent and their crowns and garlands loosened from
their persons, they began to pant for breath and their ambition of
winning that fair maiden was cooled. Tossed by that tough bow, and their
garlands and bracelets and other ornaments disordered, they began to
utter exclamations of woe. And that assemblage of monarchs, their hope of
obtaining Krishna gone, looked sad and woeful. And beholding the plight
of those monarchs, Karna that foremost of all wielders of the bow went to
where the bow was, and quickly raising it strung it and placed the arrows
on the string. And beholding the son of Surya--Karna of the Suta
tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the
mark, those foremost of bowmen--the sons of Pandu--regarded the mark as
already shot and brought down upon the ground. But seeing Karna, Draupadi
loudly said, 'I will not select a Suta for my lord.' Then Karna, laughing
in vexation and casting glance at the Sun, threw aside the bow already
drawn to a circle.
Then when all those Kshatriyas gave up the task, the heroic king of the
Chedis--mighty as Yama (Pluto) himself--the illustrious and determined
Sisupala, the son of Damaghosa, in endeavouring to string the bow,
himself fell upon his knees on the ground. Then king Jarasandha endued
with great strength and powers, approaching the bow stood there for some
moment, fixed and motionless like a mountain. Tossed by the bow, he too
fell upon his knees on the ground, and rising up, the monarch left the
amphitheatre for (returning to) his kingdom. Then the great hero Salya,
the king of Madra, endued with great strength, in endeavouring to string
the bow fell upon his knees on the ground. At last when in that
assemblage consisting of highly respectable people, all the monarchs had
become subjects of derisive talk that foremost of heroes--Jishnu, the son
of Kunti--desired to string the bow and placed the arrows on the
bow-string.'"
SECTION CLXL
SECTION CLXLI
"Having addressed one another thus, those tigers among monarchs endued
with arms like unto spiked iron maces, took up their weapons and rushed
at Drupada to slay him then and there. And Drupada beholding those
monarchs all at once rushing towards him in anger with bows and arrows,
sought, from fear, the protection of the Brahmanas. But those mighty
bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all
foes, advanced to oppose those monarchs rushing towards them impetuously
like elephants in the season of rut. Then the monarchs with gloved
fingers and upraised weapons rushed in anger at the Kuru princes, Bhima
and Arjuna, to slay them. Then the mighty Bhima of extraordinary
achievements, endued with the strength of thunder, tore up like an
elephant a large tree and divested it of its leaves. And with that tree,
the strong-armed Bhima, the son of Pritha, that grinder of foes, stood,
like unto the mace-bearing king of the dead (Yama) armed with his fierce
mace, near Arjuna that bull amongst men. And beholding that feat of his
brother, Jishnu of extraordinary intelligence, himself also of
inconceivable feats, wondered much. And equal unto Indra himself in
achievements, shaking off all fear he stood with his bow ready to receive
those assailants. And beholding those feats of both Jishnu and his
brother, Damodara (Krishna) of superhuman intelligence and inconceivable
feats, addressing his brother, Halayudha (Valadeva) of fierce energy,
said, 'That hero there, of tread like that of a mighty lion, who draweth
the large bow in his hand four full cubits in length, is Arjuna! There is
no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero
who having speedily torn up the tree hath suddenly become ready to drive
off the monarchs is Vrikodara! For no one in the world, except Vrikodara,
could today perform such a feat in the field of battle. And that other
youth of eyes like unto lotus-petals, of full four cubits height, of gait
like that of a mighty lion, and humble withal, of fair complexion and
prominent and shining nose, who had, a little before, left the
amphitheatre, is Dharma's son (Yudhishthira). The two other youths, like
unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that
the sons of Pandu along with their mother Pritha had all escaped from the
conflagration of the house of lac.' Then Halayudha of complexion like
unto that of clouds uncharged with rain, addressing his younger brother
(Krishna), said with great satisfaction, 'O, I am happy to hear, as I do
from sheer good fortune, that our father's sister Pritha with the
foremost of the Kaurava princes have all escaped (from death)!'"
SECTION CLXLII
"Meanwhile Kunti seeing that her sons were late in returning from their
eleemosynary round, was filled with anxiety. She began to think of
various evils having overtaken her sons. At one time she thought that the
sons of Dhritarashtra having recognised her sons had slain them. Next she
feared that some cruel and strong Rakshasas endued with powers of
deception had slain them. And she asked herself, 'Could the illustrious
Vyasa himself (who had directed my sons to come to Panchala) have been
guided by perverse intelligence?' Thus reflected Pritha in consequence of
her affection for her offspring. Then in the stillness of the late
afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode
of the potter, like the cloud-covered sun appearing on a cloudy day.'"
SECTION CLXLIII
SECTION CLXLIV
"Vaisampayana said, 'When the Kuru princes (Bhima and Arjuna) were
wending towards the abode of the potter, Dhrishtadyumna, the Panchala
prince followed them. And sending away all his attendants, he concealed
himself in some part of the potter's house, unknown to the Pandavas. Then
Bhima, that grinder of all foes, and Jishnu, and the illustrious twins,
on returning from their eleemosynary round in the evening, cheerfully
gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing
the daughter of Drupada said, 'O amiable one, take thou first a portion
from this and devote it to the gods and give it away to Brahmanas, and
feed those that desire to eat and give unto those who have become our
guests. Divide the rest into two halves. Give one of these unto Bhima, O
amiable one, for this strong youth of fair complexion--equal unto a king
of elephants--this hero always eateth much. And divide the other half
into six parts, four for these youths, one for myself, and one for thee.'
Then the princess hearing those instructive words of her mother-in-law
cheerfully did all that she had been directed to do. And those heroes
then all ate of the food prepared by Krishna. Then Sahadeva, the son of
Madri, endued with great activity, spread on the ground a bed of kusa
grass. Then those heroes, each spreading thereon his deer-skin, laid
themselves down to sleep. And those foremost of the Kuru princes lay down
with heads towards the south. And Kunti laid herself down along the line
of their heads, and Krishna along that of their feet. And Krishna though
she lay with the sons of Pandu on that bed of kusa grass along the line
of their feet as if she were their nether pillow, grieved not in her
heart nor thought disrespectfully of those bulls amongst the Kurus. Then
those heroes began to converse with one another. And the conversations of
those princes, each worthy to lead an army, was exceedingly interesting
they being upon celestial cars and weapons and elephants, and swords and
arrows, and battle-axes. And the son of the Panchala king listened (from
his place of concealment) unto all they said. And all those who were with
him beheld Krishna in that state.
"When morning came, the prince Dhristadyumna set out from his place of
concealment with great haste in order to report to Drupada in detail all
that had happened at the potter's abode and all that he had heard those
heroes speak amongst themselves during the night. The king of Panchala
had been sad because he knew not the Pandavas as those who had taken away
his daughter. And the illustrious monarch asked Dhristadyumna on his
return, 'Oh, where hath Krishna gone? Who hath taken her away? Hath any
Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by
taking my daughter away, placed his dirty foot on my head? O son, hath
that wreath of flowers been thrown away on a grave-yard? Hath any
Kshatriya of high birth, or any one of the superior order (Brahmana)
obtained my daughter? Hath any one of mean descent, by having won
Krishna, placed his left foot on my head? I would not, O son, grieve but
feel greatly happy, if my daughter hath been united with Partha that
foremost of men! O thou exalted one, tell me truly who hath won my
daughter today? O, are the sons of that foremost of Kurus,
Vichitravirya's son alive? Was it Partha (Arjuna) that took up the bow
and shot the mark?'"
SECTION CLXLV
(Vaivahika Parva)
"Hearing these words of his son, king Drupada became exceedingly glad,
and he sent unto them his priest directing him to ascertain who they were
and whether they were the sons of the illustrious Pandu. Thus directed,
the king's priest went unto them and applauding them all, delivered the
king's message duly, saying, 'Ye who are worthy of preference in
everything, the boon-giving king of the earth--Drupada--is desirous of
ascertaining who ye are. Beholding this one who hath shot down the mark,
his joy knoweth no bounds. Giving us all particulars of your family and
tribe, place ye your feet on the heads of your foes and gladden the
hearts of the king of Panchala mid his men and mine also. King Pandu was
the dear friend of Drupada and was regarded by him as his counterself.
And Drupada had all along cherished the desire of bestowing this daughter
of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly
faultless, king Drupada hath all along cherished this desire in his heart
that Arjuna of strong and long arms might wed this daughter of his
according to the ordinance. If that hath become possible, nothing could
be better; nothing more beneficial; nothing more conducive to fame and
virtue, so far as Drupada is concerned.'
"Having said this, the priest remained silent and humbly waited for an
answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima
who sat near, saying, 'Let water to wash his feet with and the Arghya be
offered unto this Brahmana. He is king Drupada's priest and, therefore,
worthy of great respect. We should worship him with more than ordinary
reverence.' Then, O monarch, Bhima did as directed. Accepting the worship
thus offered unto him, the Brahmana with a joyous heart sat at his ease.
Then Yudhishthira addressed him and said, 'The king of the Panchalas
hath, by fixing a special kind of dower, given away his daughter
according to the practice of his order and not freely. This hero hath, by
satisfying that demand, won the princess. King Drupada, therefore, hath
nothing now to say in regard to the race, tribe, family and disposition
of him who hath performed that feat. Indeed, all his queries have been
answered by the stringing of the bow and the shooting down of the mark.
It is by doing what he had directed that this illustrious hero hath
brought away Krishna from among the assembled monarchs. In these
circumstances, the king of the Lunar race should not indulge in any
regrets which can only make him unhappy without mending matters in the
least. The desire that king Drupada hath all along cherished will be
accomplished for his handsome princess who beareth, I think, every
auspicious mark. None that is weak in strength could string that bow, and
none of mean birth and unaccomplished in arms could have shot down the
mark. It behoveth not, therefore, the king of the Panchalas to grieve for
his daughter today. Nor can anybody in the world undo that act of
shooting down the mark. Therefore the king should not grieve for what
must take its course.'
"While Yudhishthira was saying all this, another messenger from the king
of the Panchalas, coming thither in haste, said, 'The (nuptial), feast is
ready.'"
SECTION CLXLVI
SECTION CLXLVII
"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by
the king, to reside there, treated by Yajnasena with due respect. Then
king Drupada with his sons, assured by all that had happened, approaching
Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna
take with due rites, the hand of my daughter on this auspicious day, and
let him, therefore, perform the usual initiatory rites of marriage.'
'Drupada answered, 'O scion of Kuru's race, it hath been directed that
one man may have many wives. But it hath never been heard that one woman
may have many husbands! O son of Kunti, as thou art pure and acquainted
with the rules of morality, it behoveth thee not to commit an act that is
sinful and opposed both to usage and the Vedas. Why, O prince, hath thy
understanding become so?' Yudhishthira said in reply, 'O monarch,
morality is subtle. We do not know its course. Let us follow the way
trodden by the illustrious ones of former ages. My tongue never uttered
an untruth. My heart also never turneth to what is sinful. My mother
commandeth so; and my heart also approveth of it. Therefore, O king, that
is quite conformable to virtue. Act according to it, without any
scruples. Entertain no fear, O king, about this matter.'
"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and
thyself, settle amongst yourselves as to what should be done. Tell me the
result of your deliberations and tomorrow I will do what is proper.'
SECTION CLXLVIII
"Vaisampayana said, 'Then all the Pandavas and the illustrious king of
the Panchalas and all others there present stood up and saluted with
reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled
Rishi, saluting them in return and enquiring after their welfare, sat
down on a carpet of gold. And commanded by Krishna (Dwaipayana) of
immeasurable energy, those foremost of men all sat down on costly seats.
A little after, O monarch, the son of Prishata in sweet accents asked the
illustrious Rishi about the wedding of his daughter. And he said, 'How, O
illustrious one, can one woman become the wife of many men without being
defiled by sin? O, tell me truly all about this.' Hearing these words
Vyasa replied, 'This practice, O king, being opposed to usage and the
Vedas, hath become obsolete. I desire, however, to hear what the opinion
of each of you is upon this matter.'
"Hearing these words of the Rishi, Drupada spoke first, saying, 'The
practice is sinful in my opinion, being opposed to both usage and the
Vedas. O best of Brahmanas, nowhere have I seen many men having one wife.
The illustrious ones also of former ages never had such a usage amongst
them. The wise should never commit a sin. I, therefore, can never make up
mind to act in this way. This practice always appeareth to me to be of
doubtful morality.
"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst
Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder
brother, if he is of a good disposition, approach the wife of his younger
brother? The ways of morality are ever subtle, and, therefore, we know
them not. We cannot, therefore, say what is conformable to morality and
what not. We cannot do such a deed, therefore, with a safe conscience.
Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of
five brothers.'
"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth
and my heart never inclineth to what is sinful. When my heart approveth
of it, it can never be sinful. I have heard in the Purana that a lady of
name Jatila, the foremost of all virtuous women belonging to the race of
Gotama had married seven Rishis. So also an ascetic's daughter, born of a
tree, had in former times united herself in marriage with ten brothers
all bearing the same name of Prachetas and who were all of souls exalted
by asceticism. O foremost of all that are acquainted with the rules of
morality, it is said that obedience to superior is ever meritorious.
Amongst all superiors, it is well-known that the mother is the foremost.
Even she hath commanded us to enjoy Draupadi as we do anything obtained
as alms. It is for this, O best of Brahmanas, that I regard the
(proposed) act as virtuous.'
"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath
said. I greatly fear, O Brahmana, lest my speech should become untrue.
How shall I be saved from untruth?'
"When they had all finished speaking, Vyasa said, 'O amiable one, how
shall thou be saved from the consequence of untruth? Even this is eternal
virtue! I will not, O king of the Panchalas, discourse on this before you
all. But thou alone shalt listen to me when I disclose how this practice
hath been established and why it is to be regarded as old and eternal.
There is no doubt that what Yudhishthira hath said is quite conformable
to virtue.'
SECTION CLXLIX
"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest
know who I am and why, unfortunate that I am, I weep, if only, O chief of
the celestials, thou comest with me as I lead the way. Thou shall then
see what it is I weep for." Hearing these words of the lady, Indra
followed her as she led the way. And soon he saw, not far off from where
he was, a handsome youth with a young lady seated on a throne placed on
one of the peaks of Himavat and playing at dice. Beholding that youth,
the thief of the celestials said, 'Know, intelligent youth, that this
universe is under my sway.' Seeing, however, that the person addressed
was so engrossed in dice that he took no notice of what he said, Indra
was possessed by anger and repeated, 'I am the lord of the universe. The
youth who was none else than the god Mahadeva (the god of the gods),
seeing Indra filled with wrath, only smiled, having cast a glance at him.
At that glance, however, the chief of the celestials was at once
paralysed and stood there like a stake. When the game at dice was over,
Isana addressing the weeping woman said, 'Bring Sakra hither, for I shall
soon so deal with him that pride may not again enter his heart.' As soon
as Sakra was touched by that woman, the chief of the celestials with
limbs paralysed by that touch, fell down on the earth. The illustrious
Isana of fierce energy then said unto him, 'Act not, O Sakra, ever again
in this way. Remove this huge stone, for thy strength and energy are
immeasurable, and enter the hole (it will disclose) where await some
others possessing the splendour of the sun and who are all like unto
thee.' Indra, then, on removing that stone, beheld a cave in the breast
of that king of mountains, within which were four others resembling
himself. Beholding their plight, Sakra became seized with grief and
exclaimed, 'Shall I be even like these?' Then the god Girisha, looking
full at Indra with expanded eyes, said in anger, 'O thou of a hundred
sacrifices, enter this cave without loss of time, for thou hast from
folly insulted me.' Thus addressed by the lord Isana, the chief of the
celestials, in consequence of that terrible imprecation, was deeply
pained, and with limbs weakened by fear trembled like the wind-shaken
leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull
for his vehicle, Indra, with joined hands and shaking from head to foot,
addressed that fierce god of multi-form manifestations, saving, 'Thou
art, O Bhava, the over-looker of the infinite Universe!' Hearing these
words the god of fiery energy smiled and said, 'Those that are of
disposition like thine never obtain my grace. These others (within the
cave) had at one time been like thee. Enter thou this cave, therefore,
and lie there for some time. The fate of you all shall certainly be the
same. All of you shall have to take your birth in the world of men,
where, having achieved many difficult feats and slaying a large number of
men, ye shall again by the merits of your respective deeds, regain the
valued region of Indra. Ye shall accomplish all I have said and much more
besides, of other kinds of work.' Then those Indras, of their shorn glory
said, 'We shall go from our celestial regions even unto the region of men
where salvation is ordained to be difficult of acquisition. But let the
gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our
would-be mother. Fighting with men by means of both celestial and human
weapons, we shall again come back into the region of Indra.'
"Vyasa continued, 'Hearing these words of the former Indras, the wielder
of the thunderbolt once more addressed that foremost of gods, saying,
'Instead of going myself, I shall, with a portion of my energy, create
from myself a person for the accomplishment of the task (thou assignest)
to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great
energy, Santi the fourth, and Tejaswin, these it is said were the five
Indras of old. And the illustrious god of the formidable bow, from his
kindness, granted unto the five Indras the desire they cherished. And he
also appointed that woman of extraordinary beauty, who was none else than
celestial Sri (goddess of grace) herself, to be their common wife in the
world of men. Accompanied by all those Indras, the god Isana then went
unto Narayana of immeasurable energy, the Infinite, the Immaterial, the
Uncreate, the Old, the Eternal, and the Spirit of these universes without
limits. Narayana approved of everything. Those Indras then were born in
the world of men. And Hari (Narayana) took up two hairs from his body,
one of which hairs was black and the other white. And those two hairs
entered the wombs of two of the Yadu race, by name Devaki and Rohini. And
one of these hairs viz., that which was white, became Valadeva. And the
hair that was black was born as Kesava's self, Krishna. And those Indras
of old who had been confined in the cave on the Himavat are none else
than the sons of Pandu, endued with great energy. And Arjuna amongst the
Pandavas, called also Savyasachin (using both hands with equal dexterity)
is a portion of Sakra.'
"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas
are none else than those Indras of old. And the celestial Sri herself who
had been appointed as their wife is this Draupadi of extraordinary
beauty. How could she whose effulgence is like that of the sun or the
moon, whose fragrance spreads for two miles around, take her birth in any
other than an extraordinary way, viz., from within the earth, by virtue
of the sacrificial rites? Unto thee, O king, I cheerfully grant this
other boon in the form of spiritual sight. Behold now the sons of Kunti
endued with their sacred and celestial bodies of old!'
SECTION CC
SECTION CCI
"Vaisampayana said, 'King Drupada, after his alliance with the Pandavas,
had all his fears dispelled. Indeed, the monarch no longer stood in fear
even of the gods. The ladies of the illustrious Drupada's household
approached Kunti and introduced themselves unto her, mentioning their
respective names, and worshipped her feet with heads touching the ground.
Krishna also, attired in red silk and her wrists still encircled with the
auspicious thread, saluting her mother-in-law with reverence, stood
contentedly before her with joined palms. Pritha, out of affection,
pronounced a blessing upon her daughter-in-law endued with great beauty
and every auspicious mark and possessed of a sweet disposition and good
character, saying, 'Be thou unto thy husband as Sachi unto Indra, Swaha
unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto
Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable
one, be thou the mother of long-lived and heroic children, and possessed
of everything that can make thee happy! Let luck and prosperity ever wait
on thee! Wait thou ever on husbands engaged in the performance of grand
sacrifices. Be thou devoted to thy husbands. And let thy days be ever
passed in duly entertaining and reverencing guests and strangers arrived
at thy abode, and the pious and the old; children and superiors. Be thou
installed as the Queen of the kingdom and the capital of Kurujangala,
with thy husband Yudhishthira the just! O daughter, let the whole earth,
conquered by the prowess of thy husbands endued with great strength, be
given away by thee unto Brahmanas at horse-sacrifice! O accomplished one
whatever gems there are on earth possessed of superior virtues, obtain
them, O lucky one, and be thou happy for a full hundred years! And, O
daughter-in-law, as I rejoice today beholding thee attired in red silk,
so shall I rejoice again, when, O accomplished one, I behold thee become
the mother of a son!'
"Vaisampayana continued, 'After the sons of Pandu had been married, Hari
(Krishna) sent unto them (as presents) various gold ornaments set with
pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent
unto them costly robes manufactured in various countries, and many
beautiful and soft blankets and hides of great value, and many costly
beds and carpets and vehicles. He also sent them vessels by hundreds, set
with gems and diamonds. And Krishna also gave them female servants by
thousands, brought from various countries, and endued with beauty, youth
and accomplishments and decked with every ornament. He also gave them
many well-trained elephants brought from the country of Madra, and many
excellent horses in costly harness, cars drawn by horses of excellent
colours and large teeth. The slayer of Madhu, of immeasurable soul, also
sent them coins of pure gold by crores upon crores in separate heaps. And
Yudhishthira the just, desirous of gratifying Govinda, accepted all those
presents with great joy.'"
SECTION CCII
(Viduragamana Parva)
"Vaisampayana said, 'The news was carried unto all the monarchs (who had
come to the Self-choice of Draupadi) by their trusted spies that the
handsome Draupadi had been united in marriage with the sons of Pandu. And
they were also informed that the illustrious hero who had bent the bow
and shot the mark was none else than Arjuna, that foremost of victorious
warriors and first of all wielders of the bow and arrows. And it became
known that the mighty warrior who had dashed Salya, the king of Madra, on
the ground, and who in wrath had terrified the assembled monarchs by
means of the tree (he had uprooted), and who had taken his stand before
all foes in perfect fearlessness, was none else than Bhima, that feller
of hostile ranks, whose touch alone was sufficient to take the lives out
of all foes. The monarchs, upon being informed that the Pandavas had
assumed the guise of peaceful Brahmanas, wondered much. They even heard
that Kunti with all her sons had been burnt to death in the conflagration
of the house of lac. They, therefore, now regarded the Pandavas in the
light of persons who had come back from the region of the dead. And
recollecting the cruel scheme contrived by Purochana, they began to say,
'O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!'
"After the Self-choice was over, all the monarchs (who had come thither),
hearing that Draupadi had been united with the Pandavas, set out for
their own dominions. And Duryodhana, hearing that Draupadi had selected
the owner of white steeds (Arjuna) as her lord, became greatly depressed.
Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and
Kripa the prince set out with a heavy heart for his capital. Then
Duhsasana, blushing with shame, addressed his brother softly and said,
'If Arjuna had not disguised himself as a Brahmana, he could never have
succeeded in obtaining Draupadi. It was for this disguise, O king, that
no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme.
Exertion is fruitless; fie on our exertions, O brother! The Pandavas are
still alive!' Speaking unto one another thus and blaming Purochana (for
his carelessness), they then entered the city of Hastinapura, with
cheerless and sorrowful hearts. Beholding the mighty sons of Pritha,
escaped from the burning house of lac and allied with Drupada, and
thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada
all accomplished in fight, they were struck with fear and overcome with
despair.
"Then Vidura, having learnt that Draupadi had been won by the Pandavas
and that the sons of Dhritarashtra had come back (to Hastinapura) in
shame, their pride humiliated, became filled with joy. And, O king,
approaching Dhritarashtra, Kshattri said, 'The Kurus are prospering by
good luck!' Hearing those words of Vidura, the son of Vichitravirya,
wondering, said in great glee, 'What good luck, O Vidura! What good
luck!' From ignorance, the blind monarch understood that his eldest son
Duryodhana had been chosen by Drupada's daughter as her lord. And the
king immediately ordered various ornaments to be made for Draupadi. And
he commanded that both Draupadi and his son Duryodhana should be brought
with pomp to Hastinapura. It was then that Vidura told the monarch that
Draupadi had chosen the Pandavas for her lords, and that those heroes
were all alive and at peace, and that they had been received with great
respect by king Drupada. And he also informed Dhritarashtra that the
Pandavas had been united with the many relatives and friends of Drupada,
each owning large armies, and with many others who had come to that
self-choice.
SECTION CCIII
"Duryodhana said. 'Let us, O father, by means of trusted and skilful and
adroit Brahmanas, seek to produce dissensions between the sons of Kunti
and Madri. Or, let king Drupada and his sons, and all his ministers of
state, be plied with presents of large wealth, so that they may abandon
the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the
Pandavas to settle in Drupada's dominions, by describing to them,
separately, the inconvenience of residing in Hastinapura, so that,
separated from as, they may permanently settle in Panchala. Or, let some
clever spies, full of resources, sowing the seeds of dissension among the
Pandavas, make them jealous of one another. Or, let them incite Krishna
against her husbands. She has many lords and this will not present any
difficulty. Or, let some seek to make the Pandavas themselves
dissatisfied with Krishna, in which case Krishna also will be
dissatisfied with them. Or, let, O king, some clever spies, repairing
thither, secretly compass the death of Bhimasena. Bhima is the strongest
of them all. Relying upon Bhima alone, the Pandavas used to disregard us,
of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas.
If he be slain, the others will be deprived of strength and energy.
Deprived of Bhima who is their sole refuge, they will no longer strive to
regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima
protecteth him from behind. Without Bhima, Arjuna is not equal to even a
fourth part of Radheya. Indeed, O king, the Pandavas conscious of their
own feebleness without Bhima and of our strength would not really strive
to recover the kingdom. Or, if, O monarch, coming hither, they prove
docile and obedient to us, we would then seek to repress them according
to the dictates of political science (as explained by Kanika). Or, we may
tempt them by means of handsome girls, upon which the princess of
Panchala will get annoyed with them. Or, O Radheya, let messengers be
despatched to bring them hither, so that, when arrived, we may through
trusted agents, by some of the above methods, cause them to be slain.
Strive, O father, to employ any of these (various) methods that may
appear to thee faultless. Time passeth. Before their confidence in king
Drupada--that bull amongst kings--is established we may succeed, O
monarch, to encounter them. But after their confidence hath been
established in Drupada, we are sure to fail. These, O father, are my
views for the discomfiture of the Pandavas. Judge whether they be good or
bad. What, O Karna, dost thou think?'"
SECTION CCIV
SECTION CCV
"Vaisampayana said, 'After Bhishma had concluded, Drona spoke, saying, 'O
king Dhritarashtra, it hath been heard by us that friends summoned for
consultation should always speak what is right, true, and conductive to
fame. O sire, I am of the same mind in this matter with the illustrious
Bhishma. Let a share of the kingdom be given unto the Pandavas. This is
eternal virtue. Send, O Bharata, unto Drupada without loss of time some
messenger of agreeable speech, carrying with him a large treasure for the
Pandavas. And let the man go unto Drupada carrying costly presents for
both the bridegrooms and the bride, and let him speak unto that monarch
of thy increase of power and dignity arising from this new alliance with
him. And, O monarch, let the man know also that both thyself and
Duryodhana have become exceedingly glad in consequence of what hath
happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna.
And let him speak also about the alliance as having been exceedingly
proper, and agreeable unto thee, and of thyself being worthy of it. And
let the man repeatedly propitiate the sons of Kunti and those of Madri
(in proper words). And at thy command, O king, let plenty of ornaments of
pure gold be given unto Draupadi. And let, O bull of Bharata's race,
proper presents be given unto all the sons of Drupada. Let the messenger
then propose the return of the Pandavas to Hastinapura. After the heroes
will have been permitted (by Drupada), to come hither, let Duhsasana and
Vikarna go out with a handsome train to receive them. And when they will
have arrived at Hastinapura, let those foremost of men be received with
affection by thee. And let them then be installed on their paternal
throne, agreeably to the wishes of the people of the realm. This, O
monarch of Bharata's race, is what I think should be thy behaviour
towards the Pandavas who are to thee even as thy own sons.'
SECTION CCVII
"Vaisampayana said, 'After Drona had ceased, Vidura spoke, saying, 'O
monarch, thy friends without doubt, are saying unto thee what is for thy
good. But as thou art unwilling to listen to what they say, their words
scarcely find a place in thy ears. What that foremost one of Kuru's race,
viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy
good. But thou dost not listen to it. The preceptor Drona also hath said
much that is for thy good which however Karna, the son of Radha, doth not
regard to be such. But, O king, reflecting hard I do not find any one who
is better a friend to thee than either of these two lions among men
(viz., Bhishma and Drona), or any one who excels either of them in
wisdom. These two, old in years, in wisdom, and in learning, always
regard thee, O king, and the sons of Pandu with equal eyes. Without
doubt, O king of Bharata's race, they are both, in virtue and
truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never
before did they give thee any evil advice. Thou also, O monarch, hast
never done them any injury. Why should, therefore, these tigers among
men, who are ever truthful, give thee wicked advice, especially when thou
hast never injured them? Endued with wisdom these foremost of men, O
king, will never give thee counsels that are crooked. O scion of Kuru's
rate, this is my firm conviction that these two, acquainted with all
rules of morality, will never, tempted by wealth, utter anything
betraying a spirit of partisanship. What they have said, O Bharata, I
regard highly beneficial to thee. Without doubt, O monarch, the Pandavas
are thy sons as much as Duryodhana and others are. Those ministers,
therefore, that give thee any counsel fraught with evil unto the
Pandavas, do not really look to thy interests. If there is any partiality
in thy heart, O king, for thy own children, they who by their counsel
seek to bring it out, certainly do thee no good. Therefore, O king, these
illustrious persons endued with great splendour, have not I think, said
anything that leadeth to evil. Thou, however, dost not understand it.
What these bulls among men have said regarding the invincibility of the
Pandavas is perfectly true. Think not otherwise of it, O tiger among men.
Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the
right and the left hand with equal activity, be vanquished in battle even
by Maghavat himself? Can the great Bhimasena of strong arms possessing
the might of ten thousand elephants, be vanquished in battle by the
immortals themselves? Who also that desireth to live can overcome in
battle the twins (Nagula and Sahadeva) like unto the sons of Yama
himself, and well-skilled in fight? How too can the eldest one of the
Pandavas in whom patience, mercy, forgiveness, truth, and prowess always
live together, be vanquished? They who have Rama (Valadeva) as their
ally, and Janardana (Krishna) as their counsellor, and Satyaki as their
partisan, have already defeated everybody in war. They who have Drupada
for their father-in-law, and Drupada's sons--the heroic brothers, viz.,
Dhristadyumna and others of Prishata's race for their brothers-in-law,
are certainly invincible. Remembering this, O monarch, and knowing that
their claim to the kingdom is even prior to thine, behave virtuously
towards them. The stain of calumny is on thee, O monarch, in consequence
of that act of Purochana. Wash thyself of it now, by a kindly behaviour
towards the Pandavas. This kindly behaviour of thine, O monarch, towards
the Pandavas will be an act of great benefit to us, protecting the lives
of us all that belong to Kuru's race, and leading to the growth of the
whole Kshatriya order! We had formerly warred with king Drupada; if we
can now secure him as an ally, it will strengthen our party. The
Dasarhas, O king, are numerous and strong. Know where Krishna is, all of
them must be, and where Krishna is, there victory also must be! O king,
who, unless cursed by the gods, would seek, to effect that by means of
war which can be effected by conciliation? Hearing that the sons of
Pritha are alive, the citizens and other subjects of the realm have
become exceedingly glad and eager for beholding them. O monarch, act in a
way that is agreeable to them. Duryodhana and Karna and Sakuni, the son
of Suvala, are sinful, foolish and young; listen not to them. Possessed
of every virtue thou art I long ago told thee, O monarch that for
Duryodhana's fault, the subjects of this kingdom would be exterminated.'"
SECTION CCVIII
"With thy ministers and sons, O monarch, listen to what I say. King
Dhritarashtra, with ministers, sons, and friends, hath with a joyous
heart, O king, repeatedly enquired after thy welfare. And, O monarch, he
hath been highly pleased with this alliance with thee. So also, O king,
Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired
after thy welfare in every respect. Drona also of great wisdom the son of
Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy
happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in
consequence of this alliance with thee regard themselves supremely blest.
O Yajnasena, the establishment of this alliance with thee hath made them
happier than if they had acquired a new kingdom. Knowing all this, O
monarch, permit the Pandavas to re-visit their ancestral kingdom. The
Kurus are exceedingly eager to behold the sons of Pandu. These bulls
among men have been long absent (from their kingdom). They as well as
Pritha must be very eager to behold their city. And all the Kuru ladies
and the citizens and our subjects are eagerly waiting to behold Krishna
the Panchala Princess. This, therefore, is my opinion, O monarch, that
thou shouldst, without delay, permit the Pandavas to go thither with
their wife. And after the illustrious Pandavas, O king, will have
received thy permission to go thither, I shall send information unto
Dhritarashtra by quick messengers. Then, O king, will the Pandavas set
out with Kunti and Krishna.'"
SECTION CCIX
"Hearing this, Yudhishthira said, 'We are now, O monarch, with all our
younger brothers, dependent on thee. We shall cheerfully do what thou art
pleased to command.'
"Vaisampayana continued, 'Then Vasudeva said, 'I am of opinion that the
Pandavas should go. But we should all abide by the opinion of king
Drupada who is conversant with every rule of morality.'
"Drupada then spoke, 'I certainly agree with what this foremost of men,
thinketh, having regard to the circumstances. For the illustrious sons of
Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son
Yudhishthira himself doth not seek the welfare of the Pandavas so
earnestly as, Kesava, that tiger among men.'
"At last the Pandavas, on arriving at the place, worshipped the feet of
Dhritarashtra, as also those of the illustrious Bhishma. They also
worshipped the feet of everybody else that deserved that honour. And they
enquired after the welfare of every citizen (there present). At last, at
the command of Dhritarashtra they entered the chambers that had been
assigned to them.
"After they had rested there for some time, they were summoned (to the
court) by king Dhritarashtra and Bhishma, the son of Santanu. When they
came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of
Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so
that no difference may arise again (between you and your cousins). If you
take up your quarters there no one will be able to do you any injury.
Protected by Partha (Arjuna), like the celestials by the thunderbolt,
reside ye at Khandavaprastha, taking half of the kingdom.'
"When the city was built, there came, O king, numerous Brahmanas
well-acquainted with all the Vedas and conversant with every language,
wishing to dwell there. And there came also unto that town numerous
merchants from every direction, in the hope of earning wealth. There also
came numerous persons well-skilled in all the arts, wishing to take up
their abode there. And around the city were laid out many delightful
gardens adorned with numerous trees bearing both fruits and flowers.
There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas,
and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas
and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their
fragrant loads; beautiful and blossoming and grand Amalakas with branches
bent down with the weight of fruits and Lodhras and blossoming Ankolas;
and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and
Karaviras and Parijatas and numerous other kinds of trees always adorned
with flowers and fruits and alive with feathery creatures of various
species. And those verdant groves always resounded with the notes of
maddened peacocks and Kokilas (blackbirds). And there were various
pleasure-houses, bright as mirrors, and numerous bowers of creepers, and
charming and artificial hillocks, and many lakes full to the brim of
crystal water, and delightful tanks fragrant with lotuses and lilies and
adorned with swans and ducks and chakravakas (brahminy ducks). And there
were many delicious pools overgrown with fine aquatic plants. And there
were also diverse ponds of great beauty and large dimension. And, O king,
the joy of the Pandavas increased from day to day, in consequence of
their residence in that large kingdom that was peopled with pious men.
SECTION CCX
(Rajya-labha Parva)
"Janamejaya said, 'O thou possessed of ascetic wealth, what did those
high-souled ones, my grandsires, the illustrious Pandavas, do, after
obtaining the kingdom of Indraprastha? How did their wife Draupadi obey
them all? How is it also that no dissensions arose amongst those
illustrious rulers of men, all attached to one wife, viz., Krishna? O
thou of the wealth of asceticism, I wish to hear everything in detail
regarding the behaviour towards one another of those rulers of men after
their union with Krishna.'
"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were
Asuras called Sunda and Upasunda? Whence arose that dissension amongst
them, and why did they slay each other? Whose daughter also was this
Tilottama for whose love the maddened brothers killed each other? Was she
an Apsara (water nymph) or the daughter of any celestial? O thou whose
wealth is asceticism, we desire, O Brahmana, to hear in detail everything
as it happened. Indeed, our curiosity hath become great.'"
SECTION CCXI
SECTION CCXII
SECTION CCXIII
"Narada continued, 'Then the celestial Rishis, the Siddhas, and the
high-souled Rishis possessing the attributes of tranquillity and
self-restraint, beholding that act of universal slaughter, were afflicted
with great grief. With passions and senses and souls under complete
control, they then went to the abode of the Grandsire, moved by
compassion for the universe. Arrived there, they beheld the Grandsire
seated with gods, Siddhas, and Brahmarshis around him. There were present
that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma
and Surya and Sakra, and Rishis devoted to the contemplation of Brahma,
and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas,
the Ajas, the Avimudas, and other ascetics of great energy. All those
Rishis were sitting with the Grandsire, when the celestial and other
Rishis, approaching Brahman with sorrowful hearts, represented unto him
all the acts of Sunda and Upasunda. And they told the Grandsire in detail
everything that the Asura brothers had done, and how they had done it,
and in what order. Then all the celestials and the great Rishis pressed
the matter before the Grandsire. The Grandsire, hearing everything they
said, reflected for a moment and settled in his mind what he should do.
Resolving to compass the destruction of the Asura brothers, he summoned
Viswakarman (the celestial architect). Seeing Viswakarman before him, the
Grandsire possessed of supreme ascetic merit commanded him, saying,
'Create thou a damsel capable of captivating all hearts.' Bowing down
unto the Grandsire and receiving his command with reverence, the great
artificer of the universe created a celestial maiden with careful
attention. Viswakrit first collected all handsome features upon the body
of the damsel he created. Indeed, the celestial maiden that he created
was almost a mass of gems. And created with great care by Viswakarman,
the damsel, in beauty, became unrivalled among the women of the three
worlds. There was not even a minute part of her body which by its wealth
of beauty could not attract the gaze of beholders. And like unto the
embodied Sri herself, that damsel of extraordinary beauty captivated the
eyes and hearts of every creature. And because she had been created with
portions of every gem taken in minute measures, the Grandsire bestowed
upon her the name of Tilottama. And as soon as he started it into life,
the damsel bowed to Brahman and with joined palms said, 'Lord of every
created thing, what task am I to accomplish and what have I been created
for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda
and Upasunda. O amiable one, tempt them with thy captivating beauty. And,
O damsel, conduct thyself there in such a way that the Asura brothers
may, in consequence of the wealth of thy beauty, quarrel with each other
as soon as they cast their eyes upon thee.'
SECTION CCXIV
"Narada continued, 'It was thus that Asuras, ever united and inspired by
the same purpose slew each other in wrath for the sake of Tilottama.
Therefore, from affection I tell you, ye foremost ones of Bharata's line,
that if you desire to do anything agreeable to me, make some such
arrangements that you may not quarrel with one another for the sake of
Draupadi.'
SECTION CCXV
(Arjuna-vanavasa Parva)
"After some time, O king, it so happened that certain robbers lifted the
cattle of a Brahmana, and while they were carrying away the booty, the
Brahmana, deprived of his senses by anger, repaired to Khandavaprastha,
and began to reprove the Pandavas in accents of woe. The Brahmana said,
'Ye Pandavas, from this your dominion, my kine are even now being taken
away by force by despicable and wicked wretches! Pursue ye the thieves.
Alas, the sacrificial butter of a peaceful Brahmana is being taken away
by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A
king that taketh the sixth part of the produce of the land without
protecting the subject, hath been called by the wise to be the most
sinful person in the whole world. The wealth of a Brahmana is being taken
away by robbers! Virtue itself is sustaining a diminution! Take me up by
the hand, ye Pandavas for I am plunged in grief!"
"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those
accents of the Brahmana weeping in bitter grief. As soon as he heard
those accents, he loudly assured the Brahmana, saying, 'No fear!' But it
so happened that the chamber where the illustrious Pandavas had their
weapons was then occupied by Yudhishthira the just with Krishna. Arjuna,
therefore, was incapable of entering it or, going alone with the
Brahmana, though repeatedly urged (to do either) by the weeping accents
of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a
sorrowful heart, Alas, this innocent Brahmana's wealth is being robbed! I
should certainly dry up his tears. He hath come to our gate, and is
weeping even now. If I do not protect him, the king will be touched with
sin in consequence of my indifference; our own irreligiousness will be
cited throughout the kingdom, and we shall incur a great sin. If,
disregarding the king, I enter the chamber, without doubt I shall be
behaving untruthfully towards the monarch without a foe. By entering the
chamber, again, I incur the penalty of an exile in the woods. But I must
overlook everything. I care not if I have to incur sin by disregarding
the king. I care not if I have to go to the woods and die there. Virtue
is superior to the body and lasteth after the body hath perished!'
Dhananjaya, arriving at this resolution, entered the chamber and talked
with Yudhishthira. Coming out with the bow, he cheerfully told the
Brahmana, 'Proceed, O Brahmana, with haste, so that those wretched
robbers may not go much ahead of us. I shall accompany thee and restore
unto thee thy wealth that hath fallen into the hands of the thieves.'
Then Dhananjaya, capable of using both his arms with equal skill, armed
with the bow and cased in mail and riding in his war-chariot decked with
a standard, pursued the thieves, and piercing them with his arrows,
compelled them to give up the booty. Benefiting the Brahmana thus by
making over to him his kine, and winning great renown, the hero returned
to the capital. Bowing unto all the elders, and congratulated by
everybody, Partha at last approached Yudhishthira, and addressing him,
said, 'Give me leave, O lord, to observe the vow I took. In beholding
thee sitting with Draupadi, I have violated the rule established by
ourselves. I shall therefore go into the woods, for this is even our
understanding.' Then Yudhishthira, suddenly hearing those painful words,
became afflicted with grief, and said in an agitated voice, 'Why!' A
little while after, king Yudhishthira in grief said unto his brother
Dhananjaya of curly hair who never departed from his vows, these words,
'O sinless one, if I am an authority worthy of regard, listen to what I
say. O hero, full well do I know the reason why thou hadst entered my
chamber and didst what thou regardest to be an act disagreeable to me.
But there is no displeasure in my mind. The younger brother may, without
fault, enter the chamber where the elder brother sitteth with his wife.
It is only the elder brother that acts against the rules of propriety by
entering the room where the younger brother sitteth with his wife.
Therefore, O thou of mighty arms, desist from thy purpose. Do what I say.
Thy virtue hath sustained no diminution. Thou hast not disregarded me.'
"Arjuna, hearing this, replied, 'I have heard, even from thee, that
quibbling is not permitted in the discharge of duty. I cannot waver from
truth. Truth is my weapon.'
"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the
strong-armed Arjuna, set out (for the forest), Brahmanas conversant with
the Vedas walked behind that illustrious hero to a certain distance.
Followed by Brahmanas conversant with the Vedas and their branches and
devoted to the contemplation of the Supreme Spirit, by persons skilled in
music, by ascetics devoted to the Deity, by reciters of Puranas, by
narrators of sacred stories by devotees leading celibate lives, by
Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by
various other classes of persons of sweet speeches, Arjuna journeyed like
Indra followed by the Maruts. And, O thou of Bharata's race, that bull
among the Bharatas saw, as he journeyed, many delightful and picturesque
forests, lakes, rivers, seas, provinces, and waters. At length, on
arriving at the source of the Ganges the mighty hero thought of settling
there.
"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the
earth, and why thou hast been commanded to lead the life of a
Brahmacharin by the superior. Even this was the understanding to which
all of you had been pledged, viz., that amongst you all owning Drupada's
daughter as your common wife, he who would from ignorance enter the room
where one of you would be sitting with her, should lead the life of a
Brahmacharin in the woods for twelve years. The exile of any one amongst
you, therefore, is only for the sake of Draupadi. Thou art but observing
the duty arising from that vow. Thy virtue cannot sustain any diminution
(by acceding to my solicitation). Then again, O thou of large eyes, it is
a duty to relieve the distressed. Thy virtue suffereth no diminution by
relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a
small diminution, thou wilt acquire great merit by saving my life. Know
me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even
this, O lord, is the opinion of the wise (viz., that one should accept a
woman that wooeth). If thou do not act in this way, know that I will
destroy myself. O thou of mighty arms, earn great merit by saving my
life. I seek thy shelter, O best of men! Thou protectest always, O son of
Kunti, the afflicted and the masterless. I seek thy protection, weeping
in sorrow. I woo thee, being filled with desire. Therefore, do what is
agreeable to me. It behoveth thee to gratify my wish by yielding thy self
up to me.'
SECTION CCXVII
SECTION CCXVIII
"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred
waters on the banks of the southern ocean, all adorned with the ascetics
residing there. And there lay scattered five such regions where also
dwelt many ascetics. But those five waters themselves were shunned by all
of them. Those sacred waters were called Agastya, and Saubhadra and
Pauloma of great holiness, and Karandhama of great propitiousness
yielding the fruits of a horse-sacrifice unto those that bathed there,
and Bharadwaja, that great washer of sins. That foremost one among the
Kurus, beholding those five sacred waters, and finding them uninhabited,
and ascertaining also that they were shunned by the virtuous ascetics
dwelling around, asked those pious men with joined hands, saying, 'Why O
ascetics, are these five sacred waters shunned by utterers of Brahma?'
Hearing him, the ascetics replied, 'There dwell in these waters five
large crocodiles which take away the ascetics that may happen to bathe in
them. It is for this, O son of Kuru's race, that these waters are
shunned.'
SECTION CCXIX
SECTION CCXXI
(Subhadra-harana Parva)
"Vaisampayana said, 'O best of monarchs, within a few days after this,
there commenced on the Raivataka mountain, a grand festival of the
Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the
Vrishnis and the Andhakas, the heroes of those tribes began to give away
much wealth unto Brahmanas by thousands. The region around that hill, O
king was adorned with many a mansion decked with gems and many an
artificial tree of gaudy hue. The musicians struck up in concert and the
dancers began to dance and the vocalists to sing. And the youth of the
Vrishni race, endued with great energy, adorned with every ornament, and
riding in their gold-decked cars, looked extremely handsome. The
citizens, some on foot and some in excellent cars, with their wives and
followers were there by hundreds and thousands. And there was the lord
Haladhara (Valarama), roving at will, hilarious with drink, accompanied
by (his wife) Revati, and followed by many musicians and vocalists. There
came Ugrasena also, the powerful king of he Vrishni race, accompanied by
his thousand wives and followed by sweet singers. And Raukmineya and
Shamva also, ever furious in battle, roved there, excited with drink and
adorned with floral wreaths of great beauty and with costly attires, and
disported themselves like a pair of celestials. And Akrura and Sarana and
Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and
Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and
Uddhava, and many others whose names are not given, accompanied by their
wives that followed by bands of singers, adorned that mountain-festival.
When that delightful festival of immense grandeur commenced, Vasudeva and
Partha went about, together, beholding everything around. While wandering
there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked
with every ornament, in the midst of her maids. As soon as Arjuna beheld
her he was possessed by the god of desire. Then, O Bharata, that tiger
among men, Krishna, observing Partha contemplate her with absorbed
attention, said with a smile, 'How is this? Can the heart of one that
rangeth the woods be agitated by the god of desire? This is my sister, O
Partha, and the uterine sister of Sarana. Blest be thou, her name is
Bhadra and she is the favourite daughter of my father. Tell me if thy
heart is fixed upon her, for I shall then speak to my father myself.'
"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained
for the marriage of Kshatriyas. But that is doubtful (in its
consequences), O Partha, as we do not know this girl's temper and
disposition. In the case of Kshatriyas that are brave, a forcible
abduction for purposes of marriage is applauded, as the learned have
said. Therefore O Arjuna, carry away this my beautiful sister by force,
for who knows what she may do at a self-choice.' Then Krishna and Arjuna,
having thus settled as to what should be done sent some speedy messengers
unto Yudhishthira at Indraprastha, informing him of everything. The
strong-armed Yudhishthira, as soon as he heard it, gave his assent to
it.'"
SECTION CCXXII
'Ye senseless men, what are ye doing, when Janardana sitteth silent?
Without knowing what is in his mind, vainly do we roar in wrath! Let the
high-souled Krishna give out what he proposeth. Accomplish promptly what
he desireth to do.' Then all of them, hearing those words of Halayudha
that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They
then all became silent. Silence having been restored by the words of the
intelligent Valadeva, they took their seats once more in that assembly.
Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O
Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake
that the son of Pritha had been welcomed and honoured by us. It seemeth,
however, that that vile wretch deserved not our homage. What man is there
born of a respectable family that would break the plate after having
dined from it! Even if one desireth to make such an alliance, yet
remembering all the services he hath received, who is there, desirous of
happiness, that acts so rashly? That Pandava disregarding us and thee too
hath today outraged Subhadra, desiring (to compass) his own death. He
hath placed his foot on the crown of my head. How shall I, O Govinda,
tamely bear it? Shall I not resent it, even like a snake that is trodden
upon? Alone shall I today make the earth destitute of Kauravas! Never
shall I put up with this transgression by Arjuna.' Then all the Bhojas,
Vrishnis, and Andhakas, present there, approved of everything that
Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.'"
SECTION CCXXIII
(Haranaharana Parva)
"Vaisampayana said, 'When the heroes of the Vrishni race began to speak
repeatedly in this strain, Vasudeva uttered these words pregnant with
deep import and consistent with true morality. Gudakesa (the conqueror of
sleep or he of the curly hair), by what he hath done, hath not insulted
our family. He hath without doubt, rather enhanced our respect. Partha
knoweth that we of the Satwata race are never mercenary. The son of Pandu
also regardeth a self-choice as doubtful in its results. Who also would
approve of accepting a bride in gift as if she were an animal? What man
again is there on earth that would sell his offspring? I think Arjuna,
seeing these faults in all the other methods took the maiden away by
force, according to the ordinance. This alliance is very proper. Subhadra
is a renowned girl. Partha too possesseth renown. Perhaps, thinking of
all this, Arjuna hath taken her away by force. Who is there that would
not desire to have Arjuna for a friend, who is born in the race of
Bharata and the renowned Santanu, and the son also of the daughter of
Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras,
the person that can by force vanquish Partha in battle, except the
three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those
steeds of mine. Partha as a warrior is well-known; and his lightness of
hand is well-known. Who shall be equal to him? Even this is my opinion:
go ye cheerfully after Dhananjaya and by conciliation stop him and bring
him back. If Partha goes to his city after having vanquished us by force,
our fame will be gone. There is no disgrace, however, in conciliation.'
Hearing, O monarch, those words of Vasudeva, they did as he directed.
Stopped by them, Arjuna returned to Dwaraka and was united in marriage
with Subhadra. Worshipped by the sons of Vrishni's race, Arjuna, sporting
there as he pleased, passed a whole year in Dwaraka. The last year of his
exile the exalted one passed at the sacred region of Pushkara. After the
twelve years were complete he came back to Khandavaprastha. He approached
the king first and then worshipped the Brahmanas with respectful
attention. At last the hero went unto Draupadi. Draupadi, from jealousy,
spoke unto him, saying, 'Why tarriest thou here, O son of Kunti? Go where
the daughter of the Satwata race is! A second tie always relaxeth the
first one upon a faggot!' And Krishna lamented much in this strain. But
Dhananjaya pacified her repeatedly and asked for her forgiveness. And
returning soon unto where Subhadra, attired in red silk, was staying,
Arjuna, sent her into the inner apartments dressed not as a queen but in
the simple garb of a cowherd woman. But arrived at the palace, the
renowned Subhadra looked handsomer in that dress. The celebrated Bhadra
of large and slightly red eyes first worshipped Pritha. Kunti from excess
of affection smelt the head of that girl of perfectly faultless features,
and pronounced infinite blessing upon her. Then that girl of face like
the full moon hastily went unto Draupadi and worshipped her, saying, 'I
am thy maid!' Krishna rose hastily and embraced the sister of Madhava
from affection, and said, 'Let thy husband be without a foe!' Bhadra
then, with a delighted heart, said unto Draupadi, 'So be it!' From that
time, O Janamejaya, those great warriors, the Pandavas, began to live
happily, and Kunti also became very happy.'
"Endued with great strength, the child also acquired the knowledge of
counteracting the weapons hurled at him by others, and great lightness of
hand and fleetness of motion forward and backward and transverse and
wheeling. Abhimanyu became like unto his father in knowledge of the
scriptures and rites of religion. And Dhananjaya, beholding his son,
became filled with joy. Like Maghavat beholding Arjuna, the latter beheld
his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the
power of slaying every foe and bore on his person every auspicious mark.
He was invisible in battle and broad-shouldered as the bull. Possessing a
broad face as (the hood of) the snake, he was proud like the lion.
Wielding a large bow, his prowess was like that of an elephant in rut.
Possessed of a face handsome as the full-moon, and of a voice deep as the
sound of the drum or the clouds, he was equal unto Krishna in bravery and
energy, in beauty and in features. The auspicious Panchali also, from her
five husbands, obtained five sons all of whom were heroes of the foremost
rank and immovable in battle like the hills. Prativindhya by
Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by
Nakula, and Srutasena by Sahadeva,--these were the five heroes and great
warriors that Panchali brought forth, like Aditi bringing forth the
Adityas. And the Brahmanas, from their foreknowledge, said unto
Yudhishthira that as the son of his would be capable of bearing like the
Vindhya mountains the weapons of the foe, he should be called
Prativindhya. And because the child that Draupadi bore to Bhimasena was
born after Bhima had performed a thousand Soma sacrifices, he came to be
called Sutasoma. And because Arjuna's son was born upon his return from
exile during which he had achieved many celebrated feats, that child came
to be called Srutakarman. While Nakula named his son Satanika after a
royal sage of that name, in the illustrious race of Kuru. Again the son
that Draupadi bore to Sahadeva was born under the constellation called
Vahni-daivata (Krittika), therefore was he called after the generalissimo
of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were
born, each at the interval of one year, and all of them became renowned
and much attached to one another. And, O monarch, all their rites of
infancy and childhood, such as Chudakarana and Upanayana (first shave of
the head and investiture with the sacred threads) were performed by
Dhaumya according to the ordinance. All of them, of excellent behaviour
and vows, after having studied the Vedas, acquired from Arjuna a
knowledge of all the weapons, celestial and human. And, O tiger among
kings, the Pandavas, having obtained sons all of whom were equal unto the
children of the celestials and endued with broad chests, and all of whom
became great warriors, were filled with joy.'"
SECTION CCXXIV
(Khandava-daha Parva)
"Vaisampayana said, 'The Pandavas, after they had taken up their abode at
Indraprastha at the command of Dhritarashtra and Bhishma began to bring
other kings under their sway. All the subjects (of the kingdom) lived
most happily depending upon Yudhishthira the just, like a soul living
happily depending upon a body blest with auspicious marks and pious
deeds. And, O bull in Bharata's race, Yudhishthira paid homage unto
virtue, pleasure, and profit, in judicious proportion, as if each were a
friend dear unto him as his own self. It seemed as if the three
pursuits--virtue, pleasure, and profit--became personified on earth, and
amongst them the king shone as a fourth. The subjects having obtained
Yudhishthira as their king, obtained in their monarch one that was
devoted to the study of the Vedas, one that was performer of the great
sacrifices, and one that was protector of all good people. In consequence
of Yudhishthira's influence, the good fortune of all the monarchs of the
earth became stationary, and their hearts became devoted to the
meditation of the Supreme Spirit, and virtue itself began to grow every
way all round. And in the midst of and assisted by his four brothers, the
king looked more resplendent (than he would have done if he were alone),
like a great sacrifice depending upon and assisted by the four Vedas.
Many learned Brahmanas with Dhananjaya at their head, each like unto
Vrihaspati, waited upon the monarch, like the celestials waiting upon the
Lord of the creation. From excess of affection, the eyes and hearts of
all the people equally took great delight in Yudhishthira who was even as
the full moon without a stain. The people took delight in him not only
because he was their king but also from sincere affection. The king
always did what was agreeable to them. The sweet-speeched Yudhishthira of
great intelligence never uttered anything that was improper or untrue or
unbearable or disagreeable. The best of monarchs of the Bharata race,
endued with great energy, passed his days happily for the welfare of all
as his own. His brothers also bringing by their energy other kings under
their sway, passed their days in happiness, without a foe to disturb
their peace.
"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days
have set in, O Krishna! Therefore, let us go to the banks of the Yamuna.
O slayer of Madhu, sporting there in the company of friends, we will, O
Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of
Kunti, this is also my wish. Let us, O Partha, sport in the waters as we
please, in the company of friends.'
"When such was the state of things there, Arjuna and Vasudeva went to a
certain charming spot (in those woods) not far from the place where the
others were. O monarch, the high-souled Krishna, and that subjugators of
hostile cities, viz., Arjuna, going thither, sat down upon two very
costly seats. Vasudeva and Partha amused themselves there with
discoursing upon many past achievements of prowess and other topics. Unto
Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven,
a certain Brahmana came. The Brahmana that came there looked like a tall
Sala tree. His complexion was like unto molten gold; his beard was bright
yellow tinged with green; and the height and the thickness of the body
were in just proportion. Of matted locks and dressed in rags, he
resembled the morning sun in splendour. Of eyes like lotus-petals and of
a tawny hue, he seemed to be blazing with effulgence. Beholding that
foremost of Brahmanas blazing with splendour approach towards them both
Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for
his commands).'"
SECTION CCXXV
"Janamejaya said, 'Why did the illustrious Agni desire to consume the
forest of Khandava that was filled with various living creatures and
protected by the chief of the celestials? When Agni consumed in wrath the
forest of Khandava, it is evident there was a grave cause. I desire, O
Brahmana, to hear all this in detail from thee. Tell me, O sage, how the
Khandava forest was consumed in days of yore.'
"Vaisampayana said, 'O chief of men, I will narrate to you the story of
the conflagration of Khandava as told by Rishis in the Purana. It hath
been heard, O king, in the Purana that there was a celebrated king of the
name of Swetaki who was endued with strength and prowess and who was
equal unto Indra himself. No one on earth has equalled him in sacrifices,
charity, and intelligence. Swetaki performed the five great sacrifices
and many others, at all of which the presents unto Brahmanas were large.
The heart of that monarch, O king, was always set upon sacrifices,
religious rites, and gifts of all kinds. And king Swetaki of great
intelligence, assisted by his Ritwiks performed sacrifices for many long
years, till those sacrificial priests with eyes afflicted by the
continued smoke and becoming very weak, left that monarch, wishing never
more to assist at his sacrifices. The king, however, repeatedly asked
those Ritwiks to come to him. But they came not to his sacrifice in
consequence of the painful state of their eyes. The king, therefore,
invited at the command of his own Ritwiks, others like unto them, and
completed the sacrifice that he had begun. After some days had elapsed,
king Swetaki desired to perform another sacrifice which should extend for
a hundred years. But the illustrious monarch obtained not any priest to
assist him in it. The celebrated king then, with his friends and
relatives, casting off all sloth, repeatedly courted his priests with
great persistence, by bowing down unto them, by conciliatory speeches,
and by gifts of wealth. All of them, however, refused to accomplish the
purpose which that king of immeasurable energy had in view. Then that
royal sage, getting angry, addressed those Brahmanas sitting in their
asylums, and said, 'If, ye Brahmanas, I were a fallen person, or, if, I
were wanting in homage and service to you, I should then deserve to be
abandoned without scruple by you and by other Brahmanas at the same time.
But as I am neither degraded nor wanting in homage to you, it behoveth
you not to obstruct the performance by me of my sacrifice or to abandon
me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye
Brahmanas, your protection! It behoveth you to be propitious unto me.
But, ye foremost of Brahmanas, if you abandon me from enmity alone or any
improper motive, I shall go unto other priests for their assistance in
this sacrifice of mine, and conciliating them by sweet words and gifts, I
shall represent unto them the business I have on hand, so that they may
accomplish it.' Having said this, the monarch became silent. And, O
chastiser of foes, when those priests well knew that they could not
assist at the king's sacrifice, they pretended to be angry, and
addressing that best of monarchs said, 'O best of kings, thy sacrifices
are incessant! By assisting thee always, we have all been fatigued. And
as we have been wearied in consequence of these labours, it behoveth thee
to give us leave. O sinless one, from loss of judgment thou canst not
wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy
sacrifice!' Hearing those words of censure and wrath, king Swetaki became
angry. And the monarch wending to the mountains of Kailasa, devoted
himself to asceticism there. And, O king, the monarch began to worship
Mahadeva, with fixed attention, and by observing the most rigid vows. And
foregoing all food at times, he passed a long period. The monarch ate
only fruits and roots sometimes at the twelfth and sometimes at the
sixteenth hour of the whole day. King Swetaki stood for six months, rapt
in attention, with arms upraised and steadfast eyes, like the trunk of a
tree or a column rooted to the ground. And, O Bharata, Sankara at last
gratified with that tiger among kings, who was undergoing such hard
penances, showed himself unto him. And the god spake unto the monarch in
a calm and grave voice, saying, 'O tiger among kings, O chastiser of
foes, I have been gratified with thee for thy asceticism! Blest be thou!
Ask now the boon that thou, O king, desirest.' Hearing these words of
Rudra of immeasurable energy, the royal sage bowed unto that deity and
replied, saying, 'O illustrious one, O thou that art worshipped by the
three worlds, if thou hast been gratified with me, then, O god of gods,
assist me thyself, O lord of the celestials, in my sacrifice!' Hearing
these words spoken by the monarch, the illustrious god was gratified, and
smilingly said, 'We do not ourselves assist at sacrifices: but as thou, O
king, hast undergone severe penances, desirous of obtaining a boon, I
will, O chastiser of foes, assist at thy sacrifice, upon, O king, this
condition.' And Rudra continued, 'If, O king of kings, thou canst, for
twelve years, pour without intermission libations of clarified butter
into the fire, thyself leading all the while the life of a Brahmacharin
with rapt attention, then thou shalt obtain from me what thou askest.'
King Swetaki, thus addressed by Rudra, did all that he was directed to do
by the wielder of the trident. And after twelve years had elapsed, he
again came unto Maheswara. And Sankara, the Creator of the worlds upon
seeing Swetaki, that excellent monarch, immediately said, in great
gratification, 'I have been gratified by thee, O best of kings, with this
thy own act! But, O chastiser of foes, the duty of assisting at
sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of
foes, I will not myself assist at thy sacrifice today. There is on earth
an exalted Brahmana who is even a portion of my own self. He is known by
the name of Durvasa. Even that Brahmana endued with great energy will
assist you in thy sacrifice. Let, therefore, every preparation be made.'
Hearing these words uttered by Rudra, the king, returning to his own
capital, began to collect all that was necessary. After everything had
been collected, the monarch again presented himself before Rudra and
said, 'Every necessary article hath been collected, and all my
preparations are complete, through thy grace, O god of gods! Let me,
therefore, be installed at the sacrifice tomorrow.' Having heard these
words of that illustrious king, Rudra summoned Durvasa before him and
said. 'This, O Durvasa, is that best of monarchs called Swetaki. At my
command, O best of Brahmanas, assist even this king in his sacrifice.'
And the Rishi Durvasa said unto Rudra, 'So be it.' Then the sacrifice for
which king Swetaki had made those preparations, took place. And the
illustrious monarch's sacrifice was performed according to the ordinance
and in proper season. And the gifts, on that occasion, unto the Brahmanas
were large. And after that monarch's sacrifice had come to an end, all
the other priests who had come to assist at it went away with Durvasa's
leave. All other Sadasyas also of immeasurable energy, who had been
installed at that sacrifice, then went away. That exalted monarch then
entered his own palace, worshipped by exalted Brahmanas conversant with
the Vedas, eulogised by chanters of panegyrical hymns and congratulated
by the citizens.
"Such was the history of that best of monarchs, the royal sage Swetaki,
who, when the time came, ascended to heaven, having won great renown on
earth, and accompanied by the Ritwiks and the Sadasyas that had helped
him in life.'
SECTION CCXXVI
SECTION CCXXVIII
SECTION CCXXIX
SECTION CCXXX
SECTION CCXXXI
"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in
that way, Agni consumed not the birds called Sarngakas? Thou hast, O
Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not
having been consumed. But thou hast not as yet said what the cause was of
the escape of the Sarngakas? The escape of those birds, O Brahmana,
appeareth to me to be wonderful. Tell us why they were not destroyed in
that dreadful conflagration.'
"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to
why Agni did not burn up those birds during the conflagration. There was,
O king, a great Rishi known by the name of Mandapala, conversant with all
the shastras, of rigid vows, devoted to asceticism, and the foremost of
all virtuous persons. Following in the wake of Rishis that had drawn up
their virile fluid, that ascetic, O monarch, with every sense under
complete control, devoted himself to study and virtue. Having reached the
opposite shores of asceticism, O Bharata, he left his human form and went
to the region of the Pitris. But going thither he failed to obtain the
(expected) fruit of his acts. He asked the celestials that sat around the
king of the dead as to the cause of his treatment, saying, 'Why have
these regions become unattainable by me,--regions that I had thought had
been acquired by me by my ascetic devotions? Have I not performed those
acts whose fruits are these regions? Ye inhabitants of heaven, tell me
why these regions are shut against me! I will do that which will give me
the fruit of my ascetic penances.'
SECTION CCXXXII
"Hearing what the infants said. Jarita replied, 'There is a hole here in
the ground near to this tree, belonging to a mouse. Enter this hole
without loss of time. You shall have then no fear of fire. After ye have
entered it, I shall, ye children, cover its mouth with dust. This is the
only means of escape that I see from the blazing fire. Then when the fire
will be put out, I shall return hither to remove the dust. Follow my
advice if you are to escape from the conflagration.'
"The infant birds replied, 'Without feathers we are but so many balls of
flesh. If we enter the hole, certain it is that the carnivorous mouse
will destroy us all. Beholding this danger before us, we cannot enter
this hole. Alas, we do not see any means by which we may escape from the
fire or from the mouse. We do not see how our father's act of procreation
may be prevented from becoming futile, and how also our mother may be
saved. If we enter the hole, the mouse will destroy us; we remain where
we are and the sky-ranging fire will destroy us. Reflecting upon both the
calamities, a death by fire is preferable to a death by being eaten up.
If we are devoured by the mouse within the hole, that death is certainly
ignoble, whereas the destruction of the body in fire is approved by the
wise.'"
SECTION CCXXXIII
"Their mother then said, 'Ye children, I myself saw the mighty hawk, that
best of birds, swoop down and fly away with the mouse from the hole. And
while he was flying away swiftly, I followed him behind and pronounced
blessing on him for his having taken away the mouse from the hole. I said
unto him. 'O king of hawks, because thou art flying away with our enemy,
the mouse, in thy claws, mayest thou, without a foe, live in heaven with
a golden body.' Afterwards when that hawk devoured the mouse, I came
away, obtaining his leave. Therefore, ye children, enter this hole
trustfully. Ye have nothing to fear. The mouse that was its inmate was
seized and taken away by the hawk in my sight.' The young ones again
said, 'O mother, we do not by any means know that the mouse hath been
carried away by the hawk. We cannot enter this hole in the ground without
being certain of the fact.' Their mother said, 'I know to a certainty
that the mouse hath been carried away by the hawk. Therefore, ye
children, ye have nothing to fear; do what I say.' The young ones again
said, 'We do not, O mother, say that thou art dispelling our fears with a
false story. For whatever is done by a person when his reason hath been
disturbed can scarcely be said to be that person's deliberate act. Thou
hast not been benefited by us, nor dost thou know who we are. Why dost
thou, therefore, strive to protect us at so much cost to thyself? Who are
we to thee? Thou art young and handsome, and capable of seeking out thy
husband. Go unto thy husband. Thou shalt obtain good children again. Let
us by entering the fire attain to regions of felicity. If, however, the
fire consume us not, thou mayest come back and obtain us again.'
"Vaisampayana said, 'The parent bird then, thus addressed by her sons,
left them in Khandava and hastily went to the spot where there was no
fire and there was safety. Then Agni in haste and with fierce flames
approached the spot where the sons of Mandapala were. The young birds saw
the blazing fire come towards them. Then Jaritari, the eldest of the
four, in the hearing of Agni, began to speak.'"
SECTION CCXXXIV
"The second brother Sarisrikka, said, 'Thou art patient and intelligent.
The time is come when our lives are threatened. Without doubt, one only
amongst many becometh wise and brave.'
"The third brother, Stamvamitra, said, 'The eldest brother is called the
protector. It is the eldest brother that rescueth (the younger ones) from
danger. If the eldest himself faileth to rescue them, what can the
younger ones do?'
"The fourth and the youngest brother, Drona said, 'The cruel god of fire,
with seven tongues and seven mouths quickly cometh towards our
habitation, blazing forth in splendour and licking up everything in his
path.'
"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of
the Earth's vegetation! O Sukra, water is thy parent as thou art the
parent of water! O thou of great energy, thy flames, like the rays of the
sun, extend themselves above, below, behind, and on each side.'
"Drona said, 'O lord of the universe, growing in strength and remaining
within their bodies, thou causest the food that living creatures eat to
be digested. Everything therefore, is established in thee. O Sukra, O
thou from whose mouth the Vedas have sprung, it is thou who assumests the
form of the sun, and sucking up the waters of the earth and every liquid
juice that the earth yields, givest them back in time in the form of rain
and causest everything to grow! From thee, O Sukra, are these plants and
creepers with green foliage! From thee have sprung these tanks and pools,
and the great ocean also that is ever blessed! O thou of fierce rays,
this our (human) body dependeth on Varuna (the water-god)! We are unable
to bear thy heat. Be thou, therefore, our auspicious protector! O,
destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou
whose path is marked by a black colour, save us by going along any remote
route, as indeed, the ocean saveth the house on its banks!'
"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana;
consume them with their friends and relatives.'
"Vaisampayana continued, 'Then Agni did what the Sarngakas; asked him to
do, telling them of his intentions. And, O Janamejaya, growing in
strength, he began then to consume the forest of Khandava.'"
SECTION CCXXXV
"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became
very anxious about his children, although he had spoken of them to the
god of fierce rays. Indeed, his mind was not in peace. Distressed on
account of his sons, he addressed Lapita (his second wife with whom he
then was), saying, 'O Lapita, as my children are incapable of the power
of moving, how are they? When the fire will grow in strength and the wind
begin to blow violently, my children will scarcely be able to save
themselves. How will their mother be able to rescue them? That innocent
woman will be afflicted with great sorrow when she will find herself
unable to save her offspring. Oh, how will she compose herself, uttering
various lamentations on account of my children who are all incapable of
taking wing or rising up into the air. Oh, how is Jaritari, my son, and
how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also
is their helpless mother?'
"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata,
thus replied, under the influence of jealousy, 'Thou need not worry for
thy children who, as thou hast assured me, are all Rishis endued with
energy and prowess! They can have no fear from fire. Didst thou not speak
to Agni in my presence, in their behalf? Has not the illustrious deity
promised to save them? One of the regents of the universe as Agni is, he
will never falsify his speech. Thou hast no anxiety, nor is thy heart
inclined towards benefiting friends. It is only by thinking of her--my
rival (Jarita) that thou art so distracted! Certain it is that the love
thou bearest to me is not equal to what thou hadst for her at first. He
that hath two parties dividing his attention, can easily behold one of
those suffer all sorts of pangs; but he should not disregard the party
that is next to his heart. Then go thou to Jarita, for whom thy heart is
sorrowing! As for myself, I shall henceforth wander alone, as a fit
reward for my having attached myself to a wicked person.'
"Hearing these words, Mandapala replied, 'I do not wander over the earth
with such intentions as thou conceivest. It is only for the sake of
progeny that I am here. And even those that I have are in danger. He who
casteth off what he hath for the sake of what he may acquire, is a wicked
person. The world disregardeth and insulteth him. (Therefore, go I must).
As for thyself thou art free to do what thou choosest. This blazing fire
that licketh up the trees causeth sorrow in my anxious heart and raiseth
therein evil presentiments.'
"Vaisampayana continued, 'Meanwhile, after the fire had left the spot
where the Sarngakas dwelt, Jarita, much attached to her children, hastily
came thither to see how they were. She found that all of them had escaped
from the fire and were perfectly well. Beholding their mother, they began
to weep, though safe and sound. She too shed tears upon beholding them
alive. And she embraced, one by one, all her weeping children. Just at
that time, O Bharata, the Rishi Mandapala arrived there. But none of his
sons expressed joy, upon beholding him. The Rishi, however, began to
speak to them one after another and unto Jarita also, repeatedly. But
neither his sons nor Jarita spoke anything well or ill unto him in
return.'
"Mandapala then said, 'Who amongst these is thy first born, and who the
next after him? And who is the third, and who the youngest? I am speaking
unto thee woefully; why dost thou not reply to me? I left thee, it is
true, but I was not happy where I was.'
"Jarita then said, 'What hast thou to do with the eldest of these, and
what with him that is next? And what with the third and what with the
youngest? Go now unto that Lapita of sweet smiles and endued with youth,
unto whom thou didst go of old, beholding me deficient in everything!'
Mandapala replied, 'As regards females, there is nothing so destructive
of their happiness whether in this or the other world as a co-wife and a
clandestine lover. There is nothing like these two that, inflames the
fire of hostility and causes such anxiety. Even the auspicious and
well-behaved Arundhati, celebrated amongst all creatures, had been
jealous of the illustrious Vasishtha of great purity of mind and always
devoted to the good of his wife. Arundhati insulted even the wise Muni
amongst the (celestial) seven. In consequence of such insulting thoughts
of hers, she has become a little star, like fire mixed with smoke,
sometimes visible and sometimes invisible, like an omen portending no
good (amongst a constellation of seven bright stars representing the
seven Rishis). I look to thee for the sake of children. I never wronged
thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by
thy jealousy behaved towards me like Arundhati of old towards Vasishtha.
Men should never trust women even if they be wives. Women, when they have
become mothers, do not much mind serving their husbands.'
SECTION CCXXXVI
"Vaisampayana continued, 'Having given such assurances unto his sons, the
Brahmana Mandapala took with him his wife and sons, and leaving that
region, went away to some other country.
"It was thus that the illustrious god of fierce rays, having grown in
strength consumed the forest of Khandava with the help of Krishna and
Arjuna, for the good of the world. And Agni having drunk several rivers
of fat and marrow, became highly gratified, and showed himself to Arjuna.
Then Purandara, surrounded by the Maruts, descended from the firmament
and addressing Partha and Kesava said, 'Ye have achieved a feat that a
celestial even could not. Ask ye each a boon that is not obtainable by
any man. I have been gratified with you.'
"Vaisampayana continued, 'Then Partha asked from Indra all his weapons.
At this Sakra of great splendour, having fixed the time for giving them,
said, 'When the illustrious Madhava becomes pleased with thee, then, O
son of Pandu, I will give thee all my weapons! O prince of Kuru's race, I
shall know when the time cometh. Even for thy austere asceticism I will
give thee all my weapons of fire and all my Vayavya weapons, and thou
also wilt accept them all of me.' Then Vasudeva asked that his friendship
with Arjuna might be eternal. The chief of the celestials granted unto
the intelligent Krishna the boon he desired. And having granted these
boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the
celestials, ascended to heaven, having also spoken to Hutasana (one whose
food is sacrificial butter). Agni also, having burnt that forest with its
animals and birds for five and ten days, became gratified and ceased to
burn. Having eaten flesh in abundance and drunk fat and blood, he became
highly gratified, and addressing Achyuta and Arjuna said, 'I have been
gratified by you two tigers among men. At my command, ye heroes, ye shall
be competent to go wheresoever ye choose!' Thus addressed by the
illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these
three,--having wandered a little at last sat themselves down on the
delightful banks of a river.'"
FOOTNOTES
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 2
SABHA PARVA
by
[1883-1896]
SECTION I
(Sabhakriya Parva)
Om! After having bowed down to Narayana, and Nara, the most exalted male
being, and also to the goddess Saraswati, must the word Jaya be uttered.
"Arjuna said,--'O great Asura, everything hath already been done by thee
(even by this offer of thine). Blest be thou. Go whithersoever thou
likest. Be kind and well-disposed towards me, as we are even kind to and
well-pleased with thee!'
"Maya said,--'O bull amongst men, what thou hast said is worthy of thee,
O exalted one. But O Bharata, I desire to do something for thee
cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of
Pandu, being what I am, I desire to do something for thee.'
"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)
from imminent death. Even if it hath been so, I cannot make thee do
anything for me. At the same time, O Danava, I do not wish to frustrate
thy intentions. Do thou something for Krishna. That will be a sufficient
requital for my services to thee.'
SECTION II
SECTION III
SECTION IV
SECTION V
"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief of
men, continuest thou in the noble conduct consistent with religion and
wealth practised by thy ancestors towards the three classes of subjects,
(viz., good, indifferent, and bad)? Never injurest thou religion for the
sake of wealth, or both religion and wealth for the sake of pleasure that
easily seduces? O thou foremost of victorious men ever devoted to the
good of all, conversant as thou art with the timeliness of everything,
followest thou religion, wealth, pleasure and salvation dividing thy time
judiciously? O sinless one, with the six attributes of kings (viz.,
cleverness of speech, readiness in providing means, intelligence in
dealing with the foe, memory, and acquaintance with morals and politics),
dost thou attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)?
Examinest thou also, after a survey of thy own strength and weakness, the
fourteen possessions of thy foes? These are the country, forts, cars,
elephants, cavalry, foot-soldiers, the principal officials of state, the
zenana, food supply, computations of the army and income, the religious
treatises in force, the accounts of state, the revenue, wine-shops and
other secret enemies. Attendest thou to the eight occupations (of
agriculture, trade, &c), having examined, O thou foremost of victorious
monarchs, thy own and thy enemy's means, and having made peace with thy
enemies? O bull of the Bharata race, thy seven principal officers of
state (viz., the governor of the citadel, the commander of forces, the
chief judge, the general in interior command, the chief priest, the chief
physician, and the chief astrologer), have not, I hope, succumbed to the
influence of thy foes, nor have they, I hope, become idle in consequence
of the wealth they have earned? They are, I hope, all obedient to thee.
Thy counsels, I hope, are never divulged by thy trusted spies in
disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what
thy friends, foes and strangers are about? Makest thou peace and makest
thou war at proper times? Observest thou neutrality towards strangers and
persons that are neutral towards thee? And, O hero, hast thou made
persons like thyself, persons that are old, continent in behaviour,
capable of understanding what should be done and what should not, pure as
regards birth and blood, and devoted to thee, thy ministers? O Bharata,
the victories of kings can be attributed to good counsels. O child, is
thy kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of night,
as to what thou shouldst do and what thou shouldst not do the next day?
Thou settlest nothing alone, nor takest counsels with many? The counsels
thou hast resolved upon, do not become known all over thy kingdom?
Commencest thou soon to accomplish measures of great utility that are
easy of accomplishment? Such measures are never obstructed? Keepest thou
the agriculturists not out of thy sight? They do not fear to approach
thee? Achievest thou thy measures through persons that are trusted
incorruptible, and possessed of practical experience? And, O brave king.
I hope, people only know the measures already accomplished by thee and
those that have been partially accomplished and are awaiting completion,
but not those that are only in contemplation and uncommenced? Have
experienced teachers capable of explaining the causes of things and
learned in the science of morals and every branch of learning, been
appointed to instruct the princes and the chiefs of the army? Buyest thou
a single learned man by giving in exchange a thousand ignorant
individuals? The man that is learned conferreth the greatest benefit in
seasons of distress. Are thy forts always filled with treasure, food,
weapons, water, engines and instruments, as also with engineers and
bowmen? Even a single minister that is intelligent, brave, with his
passions under complete control, and possessed of wisdom and judgment, is
capable of conferring the highest prosperity on a king or a king's son. I
ask thee, therefore, whether there is even one such minister with thee?
Seekest thou to know everything about the eighteen Tirthas of the foe and
fifteen of thy own by means of three and three spies all unacquainted
with one another? O slayer of all foes, watchest thou all thy enemies
with care and attention, and unknown to them? Is the priest thou
honourest, possessed of humility, and purity of blood, and renown, and
without jealousy and illiberality? Hath any well-behaved, intelligent,
and guileless Brahmana, well-up in the ordinance, been employed by thee
in the performance of thy daily rites before the sacred fire, and doth he
remind thee in proper time as to when thy homa should be performed? Is
the astrologer thou hast employed skilled in reading physiognomy, capable
of interpreting omens, and competent to neutralise the effect of the
disturbances of nature? Have respectable servants been employed by thee
in offices that are respectable, indifferent ones in indifferent offices,
and low ones in offices that are low? Hast thou appointed to high offices
ministers that are guileless and of well conduct for generations and
above the common run? Oppressest thou not thy people with cruel and
severe punishment? And, O bull of the Bharata race, do thy ministers rule
thy kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that are
proud and incontinent in their behaviour? Is the commander of thy forces
possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest thou that the misery caused by arrears of pay and
irregularity in the distribution of rations driveth the troops to mutiny,
and that is called by the learned to be one of the greatest of mischiefs?
Are all the principal high-born men devoted to thee, and ready with
cheerfulness to lay down their lives in battle for thy sake? I hope no
single individual of passions uncontrolled is ever permitted by thee to
rule as he likes a number of concerns at the same time appertaining to
the army? Is any servant of thine, who hath accomplished well a
particular business by the employment of special ability, disappointed in
obtaining from thee a little more regard, and an increase of food and
pay? I hope thou rewardest persons of learning and humility, and skill in
every kind of knowledge with gifts of wealth and honour proportionate to
their qualifications. Dost thou support, O bull in the Bharata race, the
wives and children of men that have given their lives for thee and have
been distressed on thy account? Cherishest thou, O son of Pritha, with
paternal affection the foe that hath been weakened, or him also that hath
sought thy shelter, having been vanquished in battle? O lord of Earth,
art thou equal unto all men, and can every one approach thee without
fear, as if thou wert their mother and father? And O bull of the Bharata
race, marchest thou, without loss of time, and reflecting well upon three
kinds of forces, against thy foe when thou hearest that he is in
distress? O subjugator of all foes beginnest thou thy march when the time
cometh, having taken into consideration all the omens you might see, the
resolutions thou hast made, and that the ultimate victory depends upon
the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay
to the troops in advance)? And, O persecutor of all foes, givest thou
gems and jewels, unto the principal officers of enemy, as they deserve,
without thy enemy's knowledge? O son of Pritha, seekest thou to conquer
thy incensed foes that are slaves to their passions, having first
conquered thy own soul and obtained the mastery over thy own senses?
Before thou marchest out against thy foes, dost thou properly employ the
four arts of reconciliation, gift (of wealth) producing disunion, and
application of force? O monarch, goest thou out against thy enemies,
having first strengthened thy own kingdom? And having gone out against
them, exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the allies,
the mercenaries, and the irregulars, each furnished with the eight
ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country, and
ensigns led out against thy enemies after having been well trained by
superior officers? O oppressor of all foes, O great king, I hope thou
slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and in
the kingdoms of thy foes continue to look after their respective duties
and to protect one another. O monarch, I hope trusted servants have been
employed by thee to look after thy food, the robes thou wearest and the
perfumes thou usest. I hope, O king, thy treasury, barns, stables
arsenals, and women's apartments, are all protected by servants devoted
to thee and ever seeking thy welfare. I hope, O monarch, thou protectest
first thyself from thy domestic and public servants, then from those
servants of thy relatives and from one another. Do thy servants, O king,
ever speak to thee in the forenoon regarding thy extravagant expenditure
in respect of thy drinks, sports, and women? Is thy expenditure always
covered by a fourth, a third or a half of thy income? Cherishest thou
always, with food and wealth, relatives, superiors, merchants, the aged,
and other proteges, and the distressed? Do the accountants and clerks
employed by thee in looking after thy income and expenditure, always
appraise thee every day in the forenoon of thy income and expenditure?
Dismissest thou without fault servants accomplished in business and
popular and devoted to thy welfare? O Bharata, dost thou employ superior,
indifferent, and low men, after examining them well in offices they
deserve? O monarch, employest thou in thy business persons that are
thievish or open to temptation, or hostile, or minors? Persecutest thou
thy kingdom by the help of thievish or covetous men, or minors, or women?
Are the agriculturists in thy kingdom contented. Are large tanks and
lakes constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the hundred?
O child, are the four professions of agriculture, trade, cattle-rearing,
and lending at interest, carried on by honest men? Upon these O monarch,
depends the happiness of thy people. O king, do the five brave and wise
men, employed in the five offices of protecting the city, the citadel,
the merchants, and the agriculturists, and punishing the criminals,
always benefit thy kingdom by working in union with one another? For the
protection of thy city, have the villages been made like towns, and the
hamlets and outskirts of villages like villages? Are all these entirely
under thy supervision and sway? Are thieves and robbers that sack thy
town pursued by thy police over the even and uneven parts of thy kingdom?
Consolest thou women and are they protected in thy realm? I hope thou
placest not any confidence in them, nor divulgest any secret before any
of them? O monarch, having heard of any danger and having reflected on it
also, liest thou in the inner apartments enjoying every agreeable object?
Having slept during the second and the third divisions of the night,
thinkest thou of religion and profit in the fourth division wakefully. O
son of Pandu, rising from bed at the proper time and dressing thyself
well, showest thou thyself to thy people, accompanied by ministers
conversant with the auspiciousness or otherwise of moments? O represser
of all foes, do men dressed in red and armed with swords and adorned with
ornaments stand by thy side to protect thy person? O monarch! behavest
thou like the god of justice himself unto those that deserve punishment
and those that deserve worship, unto those that are dear to thee and
those that thou likest not? O son of Pritha, seekest thou to cure bodily
diseases by medicines and fasts, and mental illness with the advice of
the aged? I hope that the physicians engaged in looking after thy health
are well conversant with the eight kinds of treatment and are all
attached and devoted to thee. Happeneth it ever, O monarch, that from
covetousness or folly or pride thou failest to decide between the
plaintiff and the defendant who have come to thee? Deprivest thou,
through covetousness or folly, of their pensions the proteges who have
sought thy shelter from trustfulness or love? Do the people that inhabit
thy realm, bought by thy foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst thy foes that are
feeble always repressed by the help of troops that are strong, by the
help of both counsels and troops? Are all the principal chieftains (of
thy empire) all devoted to thee? Are they ready to lay down their lives
for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee. Hast
thou faith in the religion based on the three Vedas and practised by men
who have gone before thee? Dost thou carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy
house and in thy presence with nutritive and excellent food, and do they
also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,
with passions under complete control and with singleness of mind, strive
to perform the sacrifices called Vajapeya and Pundarika with their full
complement of rites? Bowest thou unto thy relatives and superiors, the
aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)
in villages, that are of so much benefit to people? O sinless one,
causest thou ever grief or anger in any one? Do priests capable of
granting thee auspicious fruits ever stand by thy side? O sinless one,
are thy inclinations and practices such as I have described them, and as
always enhance the duration of life and spread one's renown and as always
help the cause of religion, pleasure, and profit? He who conducteth
himself according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a high
degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and
respected person is ever ruined and his life taken, on a false charge or
theft, by thy ministers ignorant of Sastras and acting from greed? And, O
bull among men, I hope thy ministers never from covetousness set free a
real thief, knowing him to be such and having apprehended him with the
booty about him? O Bharata, I hope, thy ministers are never won over by
bribes, nor do they wrongly decide the disputes that arise between the
rich and the poor. Dost thou keep thyself free from the fourteen vices of
kings, viz., atheism, untruthfulness, anger, incautiousness,
procrastination, non-visit to the wise, idleness, restlessness of mind,
taking counsels with only one man, consultation with persons unacquainted
with the science of profit, abandonment of a settled plan, divulgence of
counsels, non-accomplishment of beneficial projects, and undertaking
everything without reflection? By these, O king, even monarchs firmly
seated on their thrones are ruined. Hath thy study of the Vedas, thy
wealth and knowledge of the Sastras and marriage been fruitful?
"The Rishi answered,--"The Vedas are said to bear fruit when he that hath
studied them performeth the Agnihotra and other sacrifices. Wealth is
said to bear fruit when he that hath it enjoyeth it himself and giveth it
away in charity. A wife is said to bear fruit when she is useful and when
she beareth children. Knowledge of the Sastras is said to bear fruit when
it resulteth in humility and good behaviour."
SECTION VI
"Yudhishthira said--'O holy one, the truths of religion and morality thou
hast indicated one after another, are just and proper. As regards myself,
I duly observe those ordinances to the best of my power. Indeed, the acts
that were properly performed by monarchs of yore are, without doubt, to
be regarded as bearing proper fruit, and undertaken from solid reasons
for the attainment of proper objects. O master, we desire to walk in the
virtuous path of those rulers that had, besides, their souls under
complete control."
"Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of
great glory, having received with reverence the words of Narada and
having also answered the Rishi thus, reflected for a moment. And
perceiving a proper opportunity, the monarch, seated beside the Rishi,
asked Narada sitting at his ease and capable of going into every world at
will, in the presence of that assembly of kings, saying,--'Possessed of
the speed of mind, thou wanderest over various and many worlds created in
days of yore by Brahma, beholding everything. Tell me, I ask thee, if
thou hast, O Brahmana, ever beheld before anywhere an assembly room like
this of mine or superior to it!' Hearing these words of Yudhishthira the
just, Narada smilingly answered the son of Pandu in these sweet accents,--
"Narada said,--'O child, O king I did neither see nor hear of ever before
amongst men, any assembly room built of gems and precious stones like
this of thine, O Bharata. I shall, however, describe unto thee the rooms
of the king of the departed (Yama), of Varuna (Neptune) of great
intelligence, of Indra, the King of Gods and also of him who hath his
home in Kailasha (Kuvera). I shall also describe unto thee the celestial
Sabha of Brahma that dispelleth every kind of uneasiness. All these
assembly rooms exhibit in their structure both celestial and human
designs and present every kind of form that exists in the universe. And
they are ever worshipped by the gods and the Pitris, the Sadhyas,
(under-deities called Gana), by ascetics offering sacrifices, with souls
under complete command, by peaceful Munis engaged without intermission in
Vedic sacrifices with presents to Brahmanas. I shall describe all these
to you if, O bull of the Bharata race, thou hast any inclinations to
listen to me!'"
SECTION VII
SECTION IX
SECTION X
SECTION XI
SECTION XII
"Narada said,--'O king of kings, I shall tell thee all that thou askest
me about Harischandra, I shall presently tell thee of his high
excellence. He was a powerful king, in fact, an emperor over all the
kings of the earth. Indeed, all the kings of the earth obeyed his sway. O
monarch, mounted alone upon a victorious car adorned with gold, that king
by the prowess of his weapons brought the whole earth with her seven
islands under his sway. And, O monarch, having subjugated the whole earth
with her mountains, forests, and woods, he made preparations for the
great sacrifice called the Rajasuya. And all the kings of the earth
brought at his command wealth unto that sacrifice. All of them consented
to become distributors of food and gifts unto the Brahmanas that were fed
on the occasion. At that sacrifice king Harishchandra gave away unto all
who asked, wealth that was five times what each had solicited. At the
conclusion of the sacrifice, the king gratified the Brahmanas that came
from various countries with large presents of various kinds of wealth.
The Brahmanas gratified with various kinds of food and enjoyable
articles, given away unto them to the extent of their desires, and with
the heaps of jewels distributed amongst them, began to say,--King
Harischandra is superior to all kings in energy and renown.--And know, O
monarch, O bull of the Bharata race, it was for this reason that
Harischandra shone more brightly than thousands of other kings. The
powerful Harischandra having concluded his great sacrifice, became
installed, O king, in the sovereignty of the earth and looked resplendent
on his throne. O bull of the Bharata race, all those monarchs that
perform the sacrifice of Rajasuya, (attaining to the region of Indra)
pass their time in felicity in Indra's company. And, O bull of the
Bharata race, those kings also that yield up their lives without turning
their backs on the field of battle attain to the mansion of Indra and
live in joy with him. Those again that yield up their bodies after severe
ascetic penances also attain to the same region and shine brightly there
for ages. O king of the Kuru race, O son of Kunti, thy father Pandu,
beholding the good fortune of Harischandra and wondering much thereat,
hath told thee something. Knowing that I was coming to the world of men,
he bowed unto me and said,--Thou shouldst tell Yudhishthira, O Rishi,
that he can subjugate the whole Earth inasmuch as his brothers are all
obedient to him. And having done this let him commence the grand
sacrifice called Rajasuya. He is my son; if he performeth that sacrifice,
I may, like Harischandra, soon attain to the region of Indra, and there
in his Sabha pass countless years in continuous joy. I told him in
reply,--O King, I shall tell thy son all this, if I go to the world of
man. I have now told thee what he said, O tiger among men. Accomplish
then, O son of Pandu, the desires of thy father. If thou performest that
sacrifice, thou shall then be able to go, along with thy deceased
ancestors, into the same region that is inhabited by the chief of the
immortals. It hath been said,--O king, that the performance of this great
sacrifice is attended with many obstacles. A class of Rakshasas called
Brahma Rakshasas, employed in obstructing all sacrifices, always search
for loop-holes when this great sacrifice is commenced. On the
commencement of such a sacrifice a war may take place destroying the
Kshatriyas and even furnishing occasion for the destruction of the whole
Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting
upon all this, O king of kings do what is for thy good. Be thou watchful
and ready in protecting the four orders of thy subjects. Grow, thou in
prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with
gifts of wealth. I have now answered in detail all that thou hast asked
me. With thy leave I will now go to the city (Dwaravati) of that
Dasarhas."
SECTION XIII
SECTION XIV
(Rajasuyarambha Parva)
"Krishna said,--'O great king, thou art a worthy possessor of all the
qualities essential for the performance of the Rajasuya sacrifice. Thou
knowest everything, O Bharata. I shall, however, still tell thee
something. Those persons in the world that now go by the name of
Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,
the son of Jamadagnya, exterminated.' O lord of the earth, O bull of the
Bharata race, thou knowest what form of rule these Kshatriyas, guided by
the instructions traditionally handed down from generation to generation,
have established amongst their own order, and how far they are competent
to perform the Rajasuya sacrifice. The numerous royal lines and other
ordinary Kshatriyas all represent themselves to be the descendants of
Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings
of Ikshwaku's race, are, know O bull of the Bharata race, each divided
into a hundred separate dynasties. The descendants of Yayati and the
Bhojas are great, both in extent (number) and accomplishments. O king,
these last are to-day scattered all over the earth. And all the
Kshatriyas worship the prosperity of those monarchs. At present, however,
O monarch, king Jarasandha, overcoming that prosperity enjoyed by their
whole order, and overpowering them by his energy hath set himself over
the heads of all these kings. And Jarasandha, enjoying the sovereignty
over the middle portion of the earth (Mathura), resolved to create a
disunion amongst ourselves. O monarch, the king who is the lord paramount
of all kings, and in whom alone the dominion of the universe is centered,
properly deserves to be called an emperor. And, O monarch, king Sisupala
endued with great energy, hath placed himself under his protection and
hath become the generalissimo of his forces. And, O great king, the
mighty Vaka, the king of the Karushas, capable of fighting by putting
forth his powers of illusion, waiteth, upon Jarasandha, as his disciple.
There are two others, Hansa and Dimvaka, of great energy and great soul,
who have sought the shelter of the mighty Jarasandha. There are others
also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon
Jarasandha. He also that beareth on his head that gem which is known as
the most wonderful on earth, that king of the Yavanas, who hath chastised
Muru and Naraka, whose power is unlimited, and who ruleth the west like
another Varuna, who is called Bhagadatta, and who is the old friend of
thy father, hath bowed his head before Jarasandha, by speech and
specially by act. In his heart, however, tied as he is by affection to
thee, he regardeth thee as a father regardeth his child. O king, that
lord of the earth who hath his dominions on the west and the south, who
is thy maternal uncle and who is called Purujit, that brave perpetuator
of the Kunti race, that slayer of all foes, is the single king that
regardeth thee from affection. He whom I did not formerly slay, that
wicked wretch amongst the Chedis, who represented himself in this world
as a divine personage and who hath become known also as such, and who
always beareth, from foolishness, the signs that distinguish me that king
of Vanga Pundra and the Kiratas, endowed with great strength, and who is
known on earth by the names of Paundraka and Vasudeva hath also espoused
the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king
of the Bhojas--the friend of Indra--the slayer of hostile heroes--who
governs a fourth part of the world, who by his learning conquered the
Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like
Rama, the son of Jamdagni, hath become a servitor to the king of Magadha.
We are his relatives and are, therefore, engaged everyday in doing what
is agreeable unto him. But although we regard him much, still he
regardeth us not and is engaged in doing us ill. And, O king, without
knowing his own strength and the dignity of the race to which he
belongeth, he hath placed himself under Jarasandha's shelter at sight of
the latter's blazing fame alone. And, O exalted one, the eighteen tribes
of the Bhojas, from fear of Jarasandha, have all fled towards the west;
so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the
Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with
the Kuntis. And the king of the Salwayana tribe with their brethren and
followers; and the southern Panchalas and the eastern Kosalas have all
fled to the country of the Kuntis. So also the Matsyas and the
Sannyastapadas, overcome with fear, leaving their dominions in the north,
have fled into the southern country. And so all the Panchalas, alarmed at
the power of Jarasandha, have left their own kingdom and fled in all
directions. Some time before, the foolish Kansa, having persecuted the
Yadavas, married two of the daughters of Jarasandha. They are called Asti
and Prapti and are the sister of Sahadeva. Strengthened by such an
alliance, the fool persecuting his relatives gained an ascendency over
them all. But by this conduct he earned great obloquy. The wretch also
began to oppress the old kings of the Bhoja tribe, but they, to protect
themselves from the persecution of their relative, sought our help.
Having bestowed upon Akrura the handsome daughter of Ahuka, with
Sankarshana as my second I did a service to my relatives, for both Kansa
and Sunaman were slain by me assisted by Rama. But after the immediate
cause of fear was removed (by the death of Kansa), Jarasandha, his
father-in-law, took up arms. Ourselves consisting of the eighteen younger
branches of the Yadavas arrived at the conclusion that even if we struck
our enemies continually with excellent weapons capable of taking the
lives of the foes, we should still be unable to do anything unto him even
in three hundred years. He hath two friends that are like unto the
immortals, and in point of strength the foremost of all men endued with
might. They are called Hansa and Dimvaka who are both incapable of being
slain by weapons. The mighty Jarasandha, being united with them, becomes
incapable, I think, of being vanquished by even the three worlds. O thou
foremost of all intelligent men, this is not our opinion alone but all
other kings also are of the same mind. There lived, O monarch, a king of
the name of Hansa, who was slain by Rama (Valadeva) after a battle of
eighteen days. But, O Bharata, hearing people say that Hansa had been
killed, Dimvaka, O king, thought that he could not live without Hansa. He
accordingly jumped into the waters of the Yamuna and killed himself.
Afterwards when Hansa, the subjugator of hostile heroes, heard that
Dimvaka, had killed himself, he went to the Yamuna and jumped into its
waters. Then, O bull of the Bharata race, king Jarasandha, hearing that
both Hansa and Dimvaka had been killed, returned to his kingdom with an
empty heart. After Jarasandha had returned, O slayer of all foes, we were
filled with pleasure and continued to live at Mathura. Then the widow of
Hansa and the daughter of Jarasandha, that handsome woman with eyes like
lotus-petals, grieved at the death of her lord, went unto her father, and
repeatedly urged, O Monarch, the king of Magadha, saying,--O slayer of
all foes, kill thou the slayer of my husband.--Then, O great king,
remembering the conclusion to which we had come of old we became
exceedingly cheerless and fled from Mathura. Dividing our large wealth
into small portions so as to make each portion easily portable, we fled
from fear of Jarasandha, with our cousins and relatives. Reflecting upon
everything, we fled towards the west. There is a delightful town towards
the west called Kusasthali, adorned by the mountains of Raivata. In that
city, O monarch, we took up our abode. We rebuilt its fort and made it so
strong that it has become impregnable even to the Gods. And from within
it even the women might fight the foe, what to speak of the Yadava heroes
without fear of any kind? O slayer of all foes, we are now living in that
city. And, O tiger of the Kuru race, considering the inaccessibility of
that first of mountains and regarding themselves as having already
crossed the fear of Jarasandha, the descendants of Madhu have become
exceedingly glad. Thus, O king, though possessed of strength and energy,
yet from the oppressions of Jarasandha we have been obliged to repair to
the mountains of Gomanta, measuring three Yojanas in length. Within each
yojana have been established one and twenty posts of armed men. And at
intervals of each yojana are hundred gates with arches which are defended
by valourous heroes engaged in guarding them. And innumerable Kshatriyas
invincible in war, belonging to the eighteen younger branches of the
Yadavas, are employed in defending these works. In our race, O king,
there are full eighteen thousand brothers and cousins. Ahuka hath had a
hundred sons, each of whom is almost like a god (in prowess), Charudeshna
with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini,
and my son Samva who is equal unto me in battle--these seven, O king are
Atirathas. Besides these, there are others, O king, whom I shall
presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya,
Kanka, Sanku and Kunti. These seven are Maharathas. There are also two
sons of Andhakabhoja, and the old king himself. Endued with great energy
these are all heroes, each mighty as the thunderbolt. These Maharathas,
choosing the middle country, are now living amongst the Vrishnis. O thou
best of the Bharata line, thou alone art worthy of being an emperor. It
behoveth thee, O Bharata, to establish thy empire over all the
Kshatriyas. But this is my judgment, O king, that thou wilt not be able
to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha
liveth. By him have been immured in his hillfort numerous monarchs, like
a lion that hath deposited the slain bodies of mighty elephants within a
cave of the king of mountains. O slayer of all enemies, king Jarasandha,
desirous of offering in sacrifice hundred monarchs, adored for his fierce
ascetic penances the illustrious god of gods, the lord of Uma. It is by
this means that the kings of the earth have been vanquished by
Jarasandha. And, O best of monarchs, he hath by that means been able to
fulfil the vow he had made relative to his sacrifice. By defeating the
kings with their troops and bringing all of them as captives into this
city, he had swelled its crowds enormously. We also, O king, from fear of
Jarasandha, at one time had to leave Mathura and fly to the city of
Dwaravati. If, O great king, thou desirest to perform this sacrifice,
strive to release the kings confined by Jarasandha, as also to compass
his death. O son of the Kuru race, otherwise this undertaking of thine
can never be completed. O thou foremost of intelligent men if the
Rajasuya is to be performed by thee, you must do this in this way and not
otherwise. This, O king, is my view (on the matter). Do, O sinless one,
as thou thinkest. Under these circumstances, O king, having reflected
upon everything, taking note of causes, tell us what thou thyself
thinkest proper."
SECTION XV
SECTION XVI
SECTION XVII
Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy; and
what is his prowess; and why also he hath been spared by us, Even though
he hath repeatedly offended us. There was a mighty king of the name of
Vrihadratha, the lord of the Magadhas. Proud in battle, he had three
Akshauhinis of troops. Handsome and endued with energy, possessed of
affluence and prowess beyond measure, and always bearing on his person
marks indicating installation at sacrifices. He was like a second Indra.
In glory he was like unto Suryya, in forgiveness like unto the Earth, in
wrath like unto the destroyer Yama and in wealth like unto Vaisravana.
And O thou foremost of the Bharata race, the whole earth was covered by
his qualities that descended upon him from a long line of ancestors, like
the rays emerging from the sun. And, O bull of the Bharata race, endued
with great energy that monarch married two twin daughters of the king of
Kasi, both endued with the wealth of beauty. And that bull among men made
an engagement in secret with his wives that he would love them equally
and would never show a preference for either. And the lord of the earth
in the company of his two dearly loved wives, both of whom suited him
well, passed his days in joy like a mighty elephant in the company of two
cow-elephants, or like the ocean in his personified form between Ganga
and Yamuna (also in their personified forms). The monarch's youth
however, passed away in the enjoyment of his possessions, without any son
being born unto him to perpetuate his line. The best of monarch failed to
obtain a son to perpetuate his race, even by means of various auspicious
rites, and homas, and sacrifices performed with the desire for having an
offspring. One day the king heard that the high-souled Chanda-kausika,
the son of Kakshivat of the illustrious Gautama race, having desisted
from ascetic penances had come in course of his wanderings to his capital
and had taken his seat under the shade of a mango tree. The king went
unto that Muni accompanied by his two wives, and worshipping him with
jewels and valuable presents gratified him highly. That best of Rishis
truthful in speech and firmly attached to truth, then told the king,--O
king of kings, I have been pleased with thee. O thou of excellent vows,
solicit thou a boon. King Vrihadratha then, with his wives, bending low
unto that Rishi, spoke these words choked with tears in consequence of
his despair of obtaining a child.--'O holy one forsaking my kingdom I am
about to go into the woods to practise ascetic penances. I am very
unfortunate for I have no son. What shall I do, therefore, with my
kingdom or with a boon?'
SECTION XVIII
SECTION XIX
"Krishna said,--some time after this, the great ascetic, the exalted
Chandakausika, again came into the country of the Magadhas. Filled with
joy at the advent of the Rishi, king Vrihadratha, accompanied by his
ministers and priest and wives and son, went out to receive him. And, O
Bharata, worshipping the Rishi with water to wash his feet and face, and
with the offerings of Arghya the king then offered his whole kingdom
along with his son for the acceptance of the Rishi. The adorable Rishi
accepting that worship offered by the king, addressing the ruler of
Magadha, O monarch, said with well-pleased heart,--O king, I knew all
this by spiritual insight. But hear, O king of kings, what this son of
thine will be in future, as also what his beauty, excellence, strength,
and valour will be. Without doubt this son of thine, growing in
prosperity and endued with prowess, will obtain all these. Like other
birds that can never imitate the speed of Vinata's son (Garuda), the
other monarchs of the earth will not be able to equal in energy this thy
son, who will be endued with great valour. And all those that will stand
in his way will certainly be destroyed. Like the force of the current
that can never make the slightest impression upon the rocky breast of a
mountain, weapons hurled at him even by the celestials will fail to
produce the least pain in him. He will blaze forth above the heads of all
that wear crowns on their brows. Like the sun that dims the lustre of all
luminous bodies, this son of thine will rob all monarchs of their
splendour. Even kings that are powerful and own large armies and
numberless vehicles and animals, upon approaching this son of thine, will
all perish as insects upon fire. This child will seize the growing
prosperity of all kings like the ocean receiving the rivers swollen with
the water of the rainy season. Like the huge earth that bears all kinds
of produce, supporting things that are both good and evil, this child
endued with great strength will support all the four orders of men. And
all the kings of the earth will live in obedience to the commands of this
child just as every creature endued with body live in dependence upon
Vayu that is dear as self unto beings. This prince of Magadha--the
mightiest of all men in the world--will behold with his physical eyes the
god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of
all foes, saying this, the Rishi, thinking of his own business, dismissed
king Vrihadratha. The lord of the Magadhas then, re-entering his capital,
and calling together his friends and relations, installed Jarasandha, on
the throne. King Vrihadratha then came to feel a great distaste for
worldly pleasures. And after the installation of Jarasandha king
Vrihadratha followed by his two wives became an inmate of an ascetic
asylum in the woods. And, O king, after his father and mothers had
retired into the woods, Jarasandha by his valour brought numerous kings
under his sway.'"
SECTION XX
(Jarasandhta-badha Parva)
"Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all
his followers has been slain. The time hath, therefore come for the
destruction of Jarasandha. He is incapable of being vanquished in battle
even by all the celestials and the Asuras (fighting together). We think,
however, that he should be vanquished in a personal struggle with bare
arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and
therefore, as prelude to performing the Rajasuya, we will certainly
achieve the destruction of the ruler of Magadha. When we three approach
that monarch in secret, and he will, without doubt, be engaged in an
encounter with one of us. From fear of disgrace, from covetousness, and
from pride of strength he will certainly summon Bhima to the encounter.
Like death himself that slays a person however swollen with pride, the
long-armed and mighty Bhimasena will effect the destruction of the king.
If thou knowest my heart, if thou hast any faith in me, then make over to
me, as a pledge, Bhima and Arjuna without loss of time!"
SECTION XXI
SECTION XXIII
SECTION XXIV
"And after the illustrious Krishna, the son of Devaki, had departed (from
Indraprastha) having acquired that great victory and having also
dispelled the fears of the kings, that feat, O Bharata, swelled the fame
of the Pandavas. And, O king, the Pandavas passed their days, continuing
to gladden the heart of Draupadi. And at that time, whatever was proper
and consistent with virtue, pleasure, and profit, continued to be
properly executed by king Yudhishthira in the exercise of his duties of
protecting his subjects."
SECTION XXV
(Digvijaya Parva)
"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother,
as thou art to me, so is Yudhishthira also. I shall do all this. Tell me,
what else I may do for thee."
SECTION XXVI
SECTION XXVII
"It was thus that tiger among men subjugated the countries that lay to
the North, having fought numberless battles with both Kshatriya and
robber tribes. And having vanquished the chiefs and brought them under
his sway he exacted from them much wealth, various gems and jewels, the
horses of the species called Tittiri and Kalmasha, as also those of the
colour of the parrot's wings and those that were like the peacocks in hue
and all endued with the speed of the wind. And surrounded, O king, by a
large army consisting of the four kinds of forces, the hero came back to
the excellent city of Sakraprastha. And Partha offered the whole of that
wealth, together with the animals he had brought, unto Yudhishthira the
just. And commanded by the monarch, the hero retired to a chamber of the
palace for rest."
SECTION XXVIII
SECTION XXIX
SECTION XXX
Janamejaya said,--O regenerate one, why was it that the god Agni become
hostile in battle unto Sahadeva, who was fighting simply for the
accomplishment of a sacrifice (and therefore, for the gratification of
Agni himself)?
'I bow unto thee, O thou whose track is always marked with smoke. These
my exertions are all for thee. O thou sanctifier of all, thou art the
mouth of the gods and thou art Sacrifice personified. Thou art called
Pavaka because thou sanctifiest everything, and thou art Havyavahana,
because thou carriest the clarified butter that is poured on thee. The
Veda have sprung for ministering unto thee, and, therefore, thou art
called Jataveda. Chief of the gods as thou art, thou art called
Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara,
Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya)
had his origin; thou art holy; thou art called Rudragarva and
Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life,
let Earth grant me nourishment and strength, and let Water grant me
prosperity. O Agni, thou who art the first cause of the waters, thou who
art of great purity, thou for ministering unto whom the Vedas have
sprung, thou who art the foremost of the deities, thou who art their
mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras
pour clarified butter every day, according to the ordinance into thee
during sacrifices. Let the rays of truth emanating from thee, while thou
exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou
art and possessed of flames, thou great purifier from all sins born of
Vayu and ever present as thou art in all creatures, O purify me by the
rays of thy truth. Having cleansed myself thus cheerfully, O exalted one,
do I pray unto thee. O Agni, grant me now contentment and prosperity, and
knowledge and gladness.
SECTION XXXI
Vaisampayana said,--"I shall now recite to you the deeds and triumphs of
Nakula, and how that exalted one conquered the direction that had once
been subjugated by Vasudeva. The intelligent Nakula, surrounded by a
large host, set out from Khandavaprastha for the west, making this earth
tremble with the shouts and the leonine roars of the warriors and the
deep rattle of chariot wheels. And the hero first assailed the
mountainous country called Rohitaka that was dear unto (the celestial
generalissimo) Kartikeya and which was delightful and prosperous and full
of kine and every kind of wealth and produce. And the encounter the son
of Pandu had with the Mattamyurakas of that country was fierce. And the
illustrious Nakula after this, subjugated the whole of the desert country
and the region known as Sairishaka full of plenty, as also that other one
called Mahetta. And the hero had a fierce encounter with the royal sage
Akrosa. And the son of Pandu left that part of the country having
subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the
Malavas, the five tribes of the Karnatas, and those twice born classes
that were called the Madhyamakeyas and Vattadhanas. And making circuitous
journey that bull among men then conquered the (Mlechcha) tribes called
the Utsava-sanketas. And the illustrious hero soon brought under
subjection the mighty Gramaniya that dwelt on the shore of the sea, and
the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and
all those tribes that lived upon fisheries, and those also that dwelt on
the mountains, and the whole of the country called after the five rivers,
and the mountains called Amara, and the country called Uttarayotisha and
the city of Divyakutta and the tribe called Dwarapala. And the son of
Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas,
and various kings of the west. And while staying there Nakula sent. O
Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas
accepted his sway. And the mighty hero, proceeding thence to Sakala, the
city of the Madras, made his uncle Salya accept from affection the sway
of the Pandavas. And, O monarch, the illustrious prince deserving the
hospitality and entertainment at his uncle's hands, was well entertained
by his uncle. And skilled in war, the prince, taking from Salya a large
quantity of jewels and gems, left his kingdom. And the son of Pandu then
reduced to subjection the fierce Mlechchas residing on the sea coast, as
also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the
Sakas. And having subjugated various monarchs, and making all of them pay
tributes, Nakula that foremost of the Kurus, full of resources, retraced
his way towards his own city. And, O king, so great was the treasure
which Nakula brought that ten thousand camels could carry it with
difficulty on their backs. And arriving at Indraprastha, the heroic and
fortunate son of Madri presented the whole of that wealth unto
Yudhishthira.
"Thus, O king, did Nakula subjugate the countries that lay to the
west--the direction that is presided over by the god Varuna, and that had
once before been subjugated by Vasudeva himself!"
SECTION XXXII
(Rajasuyika Parva)
'O Krishna it is for thee that the whole earth is under my sway. And, O
thou of the Vrishni race, it is through thy grace that vast wealth had
been got by me. And, O son of Devaki, O Madhava, I desire to devote that
wealth according to the ordinance, unto superior Brahmanas and the
carrier of sacrificial libations. And, O thou of the Dasarha race, it
behoveth thee, O thou of mighty arms, to grant me permission to celebrate
a sacrifice along with thee and my younger brothers. Therefore, O
Govinda, O thou of long arms, install thyself at that sacrifice; for, O
thou of the Dasarha race, if thou performed the sacrifice, I shall be
cleansed of sin. Or, O exalted one, grant permission for myself being
installed at the sacrifice along with these my younger brothers, for
permitted by thee, O Krishna. I shall be able to enjoy the fruit of an
excellent sacrifice.
SECTION XXXIII
"These and many other kings from the middle country came, O monarch, to
that great Rajasuya sacrifice of the son of Pandu. And, O king, at the
command of king Yudhishthira the just, mansions were assigned to all
those monarchs, that were full of various kinds of edibles and adorned
with tanks and tall trees. And the son of Dharma worshipped all those
illustrious monarchs as they deserved. Worshipped by the king they
retired to mansions that were assigned to them. Those mansions were
(white and high) like the cliffs of Kailasa, and delightful to behold,
and furnished with every kind of furniture. They were enclosed on all
sides with well-built and high white-washed walls; their windows were
covered with net-works of gold and their interiors were furnished with
rows of pearls, their flights of stairs were easy of ascent and the
floors were all laid over with costly carpets. They were all hung over
with garlands of flowers and perfumed with excellent aloes. White as snow
or the moon, they looked extremely handsome even from the distance of a
yojana. Their doors and entrances were set uniformly and were wide enough
to admit a crowd of persons. Adorned with various costly articles and
built with various metals, they looked like peaks of the Himavat. Having
rested a while in those mansions the monarchs beheld king Yudhishthira
the just surrounded by numerous Sadasyas (sacrificial priests) and ever
performing sacrifices distinguished by large gifts to Brahmanas. That
sacrificial mansion wherein were present the kings and Brahmanas and
great Rishis looked, O king, as handsome as heaven itself crowded with
the gods!"
Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha
Parva.
SECTION XXXIV
"The eldest of the sons of Pandu, who had been installed at the
sacrifice, having said this unto all, appointed every one of them to
suitable offices. He appointed Dussasana to superintend the department of
food and other enjoyable articles. Aswatthama was asked to attend on the
Brahmanas. Sanjaya was appointed to offer return-worship unto the kings.
Bhishma and Drona, both endued with great intelligence, were appointed to
see what was done and what was left undone. And the king appointed Kripa
to look after the diamonds and gold and the pearls and gems, as also
after the distribution of gifts to Brahmanas. And so other tigers among
men were appointed to similar offices. Valhika and Dhritarashtra and
Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying
themselves as lords of the sacrifice. Vidura otherwise called Kshatta,
conversant with every rule of morality, became the disburser. Duryyodhana
became the receiver of the tributes that were brought by the kings.
Krishna who was himself the centre of all worlds and round whom moved
every creature, desirous of acquiring excellent fruits, was engaged at
his own will in washing the feet of the Brahmanas.
SECTION XXXV
(Arghyaharana Parva)
"Vaisampayana said,--On the last day of the sacrifice when the king was
to be sprinkled over with the sacred water, the great Brahmana Rishis
ever deserving of respectful treatment, along with the invited kings,
entered together the inner enclosure of the sacrificial compound. And
those illustrious Rishis with Narada as their foremost, seated at their
ease with those royal sages within that enclosure, looked like the gods
seated in the mansion of Brahma in the company of the celestial Rishis.
Endued with immeasurable energy those Rishis, having obtained leisure,
started various topics of conversation. 'This is so,' 'This is not so,'
'This is even so.' 'This cannot be otherwise,'--thus did many of them
engage in discussions with one another. Some amongst the disputants, by
well-chosen arguments made the weaker position appear the stronger and
the stronger the weaker. Some disputants endued with great intelligence
fell upon the position urged by others like hawks darting at meat thrown
up into the air, while some amongst them versed in the interpretations of
religious treatises and others of rigid vows, and well-acquainted with
every commentary and gloss engaged themselves in pleasant converse. And,
O king, that platform crowded with gods, Brahmanas and great Rishis
looked extremely handsome like the wide expanse of the firmament studded
with stars. O monarch, there was then no Sudra near that platform of
Yudhisthira's mansion, nor anybody that was without vows.
"Then Bhishma, O king, addressing king Yudhisthira the just, said, "O
Bharata, let Arghya (an article of respect) be offered unto the kings as
each of them deserveth. Listen, O Yudhishthira, the preceptor, the
sacrificial priest, the relative, the Snataka, the friend, and the king,
it hath been said are the six that deserve Arghya. The wise have said
that when any of these dwell with one for full one year he deserveth to
be worshipped with Arghya. These kings have been staying with us for some
time. Therefore, O king, let Arghyas be procured to be offered unto each
of them. And let an Arghya be presented first of all unto him among those
present who is the foremost.
SECTION XXXVI
"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race
doth not deserve royal worship as if he were a king, in the midst of all
these illustrious monarchs. O son of Pandu, this conduct of thine in thus
willingly worshipping him with eyes like lotus-petals is not worthy of
the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not
what morality is, for that is very subtle. Bhishma, this son also of
Ganga is of little knowledge and hath transgressed the rules of morality
(by giving ye such counsel). And, O Bhishma, if one like thee, possessed
of virtue and morality acteth from motives of interest, he is deserving
of censure among the honest and the wise. How doth he of the Dasarha
race, who is not even a king, accept worship before these kings and how
is it that he hath been worshipped by ye? O bull of the Kuru race, if
thou regardest Krishna as the oldest in age, here is Vasudeva, and how
can his son be said so in his presence? Or, if thou regardest Vasudeva as
your well-wisher and supporter, here is Drupada; how then can Madhava
deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as
preceptor? When Drona is here, how hast thou worshipped him of the
Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija?
When old Dwaipayana is here, how hath Krishna been worshipped by thee?
Again when old Bhishma, the son of Santanu, that foremost of men who is
not to die save at his own wish is here, why, O king, hath Krishna been
worshipped by thee? When the brave Aswatthaman, versed in every branch of
knowledge is here, why, O king, hath Krishna, O thou of the Kuru race,
been worshipped by thee? When that King of kings, Duryyodhana, that
foremost of men, is here, as also Kripa the preceptor of the Bharata
princes, why hath Krishna been worshipped by thee? How, O son of Pandu,
passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped
Krishna? When the invincible Bhishmaka and king Pandya possessed of every
auspicious mark, and that foremost of kings--Rukmi and Ekalavya and
Salya, the king of the Madras, are here, how, O son of Pandu, hast thou
offered the first worship unto Krishna? Here also is Karna ever boasting
of his strength amongst all kings, and (really) endued with great might,
the favourite disciple of the Brahmana Jamadagnya, the hero who
vanquished in battle all monarchs by his own strength alone. How, O
Bharata, hast thou, passing him over, offered the first worship unto
Krishna? The slayer of Madhu is neither a sacrificial priest nor a
preceptor, nor a king. That thou hast notwithstanding all these
worshipped him, O chief of the Kurus, could only have been from motives
of gain. If, O Bharata, it was your wish to offer the first worship unto
the slayer of Madhu, why were these monarchs brought here to be insulted
thus? We have not paid tributes to the illustrious son of Kunti from
fear, from desire of gain, or from having been won over by conciliation.
On the other hand, we have paid him tribute simply because he hath been
desirous of the imperial dignity from motives of virtue. And yet he it is
that thus insulteth us. O king, from what else, save motives of insult,
could it have been that thou hast worshipped Krishna, who possesseth not
the insignia of royalty, with the Arghya in the midst of the assembled
monarchs? Indeed, the reputation for virtue that the son of Dharma hath
acquired, hath been acquired by him without cause, for who would offer
such undue worship unto one that hath fallen off from virtue. This wretch
born in the race of the Vrishnis unrighteously slew of old the
illustrious king Jarasandha. Righteousness hath today been abandoned by
Yudhishthira and meanness only hath been displayed by him in consequence
of his having offered the Arghya to Krishna. If the helpless sons of
Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to
have enlightened them as to thy claims to the first worship? Why also, O
Janarddana, didst thou accept the worship of which thou art unworthy,
although it was offered unto thee by those mean-minded princes? Thou
thinkest much of the worship unworthily offered unto thee, like a dog
that lappeth in solitude a quantity of clarified butter that it hath
obtained. O Janarddana, this is really no insult offered unto the
monarchs; on the other hand it is thou whom the Kurus have insulted.
Indeed, O slayer of Madhu, as a wife is to one that is without virile
power, as a fine show is to one that is blind, so is this royal worship
to thee who art no king. What Yudhishthira is, hath been seen; what
Bhishma is, hath been seen; and what this Vasudeva is hath been seen.
Indeed, all these have been seen as they are!"
"Having spoken these words, Sisupala rose from his excellent seat, and
accompanied by the kings, went out of that assembly."
SECTION XXXVII
"Bhishma also, after this, said,--He that approveth not the worship
offered unto Krishna, the oldest one in the universe, deserveth neither
soft words nor conciliation. The chief of warriors of the Kshatriya rare
who having overcome a Kshatriya in battle and brought him under his
power, setteth him free, becometh the guru (preceptor or master) of the
vanquished one. I do not behold in this assembly of kings even one ruler
of men who hath not been vanquished in battle by the energy of this son
of the Satwata race. This one (meaning Krishna) here, of undefiled glory,
deserveth to be worshipped not by ourselves alone, but being of mighty
arms, he deserveth to be worshipped by the three worlds also. Innumerable
warriors among Kshatriyas have been vanquished in battle by Krishna. The
whole universe without limit is established in him of the Vrishni race.
Therefore do we worship Krishna amongst the best and the oldest, and not
others. It behoveth thee not to say so. Let thy understanding be never
so. I have, O king, waited upon many persons that are old in knowledge. I
have heard from all those wise men, while talking; of the numerous
much-regarded attributes of the accomplished Sauri. I have also heard
many times all the acts recited by people that Krishna of great
intelligence hath performed since his birth. And, O king of Chedi, we do
not from caprice, or keeping in view our relationship or the benefits he
may confer on us, worship Janarddana who is worshipped by the good on
earth and who is the source of the happiness of every creature. We have
offered unto him the first worship because of his fame, his heroism, his
success. There is none here of even tender years whom we have not taken
into consideration. Passing over many persons that are foremost for their
virtues, we have regarded Hari as deserving of the first worship. Amongst
the Brahmanas one that is superior in knowledge, amongst the Kshatriyas
one that is superior in strength, amongst the Vaisyas one that is
superior in possessions and wealth, and amongst the Sudras one that is
superior in years, deserveth to be worshipped. In the matter of the
worship offered unto Govinda, there are two reason, viz., knowledge of
the Vedas and their branches, and also excess of strength. Who else is
there in the world of men save Kesava that is so distinguished? Indeed,
liberality, cleverness, knowledge of the Vedas, bravery, modesty,
achievements, excellent intelligence, humility, beauty, firmness,
contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye
kings; it behoveth ye to approve of the worship that hath been offered
unto Krishna who is of great accomplishments, who as the preceptor, the
father, the guru, is worthy of the Arghya and deserving of (everybody's)
worship. Hrishikesa is the sacrificial priest, the guru, worthy of being
solicited to accept one's daughter in marriage, the Snataka, the king,
the friend: therefore hath Achyuta been worshipped by us. Krishna is the
origin of the universe and that in which the universe is to dissolve.
Indeed, this universe of mobile and immobile creatures hath sprung into
existence from Krishna only. He is the unmanifest primal cause (Avyakta
Prakriti), the creator, the eternal, and beyond the ken of all creatures.
Therefore doth he of unfading glory deserve highest worship. The
intellect, the seat of sensibility, the five elements, air, heat, water,
ether, earth, and the four species of beings (oviparous, viviparous, born
of filthy damp and vegetal) are all established in Krishna. The sun, the
moon, the constellations, the planets, all the principal directions, the
intermediate directions, are all established in Krishna. As the Agnihotra
is the foremost among all Vedic sacrifices, as the Gayatri is the
foremost among metres, as the king is the foremost among men, as the
ocean is the foremost among all rivers, as the moon is the foremost among
all constellations, as the sun is the foremost among all luminous bodies,
as the Meru is the foremost among all mountains, as Garuda is the
foremost among all birds, so as long as the upward, downward, and sideway
course of the universe lasteth, Kesava is the foremost in all the worlds
including the regions of the celestials. This Sisupala is a mere boy and
hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna
thus. This ruler of Chedi will never see virtue in that light in which
one that is desirous of acquiring high merit will see it. Who is there
among the old and the young or among these illustrious lords of earth
that doth not regard Krishna as deserving of worship or that doth not
worship Krishna? If Sisupala regardeth this worship as undeserved, it
behoveth him to do what is proper in this matter.'"
SECTION XXXVIII
"When Sahadeva thus showed his foot, no one among those intelligent and
wise and proud and mighty monarchs said anything. And a shower of flowers
fell on Sahadeva's head, and an incorporeal voice said--'Excellent,
excellent.' Then Narada clad in black deer-skin, speaking of both the
future and the past, that dispeller of all doubts, fully acquainted with
all the worlds, said in the midst of innumerable creatures, these words
of the clearest import,--'Those men that will not worship the lotus-eyed
Krishna should be regarded as dead though moving, and should never be
talked to on any occasion.'"
SECTION XXXIX
(Sisupala-badha Parva)
"When king Yudhishthira the just, conversant with morality, said this,
Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear
not, O tiger of the Kurus. Can the dog slay the lion? I have before this
found out a way that is both beneficial and comfortable to practise. As
dogs in a pack approaching the lion that is asleep bark together, so are
all these lords of earth. Indeed, O child, like dogs before the lion,
these (monarchs) are barking in rage before the sleeping lion of the
Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh
up, this chief of the Chedis--this lion among men--maketh these monarchs
look like lions. O child, O thou foremost of all monarchs, this Sisupala
possessed of little intelligence is desirous of taking along with him all
these kings, through the agency of him who is the soul of the universe,
to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of
taking back unto himself the energy that existeth in this Sisupala. O
Chief of all intelligent men, O son of Kunti, the intelligence of this
wicked-minded king of the Chedis, as also of all these monarchs, hath
become perverse. Indeed, the intelligence of all those whom this tiger
among men desireth to take unto himself, becometh perverse even like that
of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as
also the destroyer of all created beings of the four species, (oviparous,
etc.,) existing in the three worlds.'"
SECTION XL
'Sisupala said,--'Old and infamous wretch of thy race, art thou not
ashamed of affrighting all these monarchs with these numerous false
terrors! Thou art the foremost of the Kurus, and living as thou dost in
the third state (celibacy) it is but fit for thee that thou shouldst give
such counsel that is so wide of morality. Like a boat tied to another
boat or the blind following the blind, are the Kurus who have thee for
their guide. Thou hast once more simply pained our hearts by reciting
particularly the deeds of this one (Krishna), such as the slaying of
Putana and others. Arrogant and ignorant as thou art, and desirous of
praising Kesava, why doth not this tongue of thine split up into a
hundred parts? How dost thou, superior as thou art in knowledge, desire
to praise that cow-boy in respect of whom even men of little intelligence
may address invectives? If Krishna in his infancy slew a vulture, what is
there remarkable in that, or in that other feat of his, O Bhishma, viz.,
in his slaughter of Aswa and Vrishava, both of whom were unskilled in
battle? If this one threw drown by a kick an inanimate piece of wood,
viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what
is there remarkable in this one's having supported for a week the
Govardhan mount which is like an anthill? 'While sporting on the top of a
mountain this one ate a large quantity of food,'--hearing these words of
thine many have wondered exceedingly. But, O thou who art conversant with
the rules of morality, is not this still more wrongful that that great
person, viz., Kansa, whose food this one ate, hath been slain by him?
Thou infamous one of the Kuru race, thou art ignorant of the rules of
morality. Hast thou not ever heard, from wise men speaking unto thee,
what I would now tell thee? The virtuous and the wise always instruct the
honest that weapons must never be made to descend upon women and kine and
Brahmanas and upon those whose food hath been taken, as also upon those
whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these
teachings hath been thrown away by thee. O infamous one of the Kuru race,
desiring to praise Kesava, thou describest him before me as great and
superior in knowledge and in age, as if I knew nothing. If at thy word, O
Bhishma, one that hath slain women (meaning Putana) and kine be
worshipped, then what is to become of this great lesson? How can one who
is such, deserve praise, O Bhishma? 'This one is the foremost of all wise
men,--'This one is the lord of the universe'--hearing these words of
thine, Janarddana believeth that these are all true. But surely, they are
all false. The verses that a chanter sings, even if he sings them often,
produce no impression on him. And every creature acts according to his
disposition, even like the bird Bhulinga (that picks the particles of
flesh from between the lion's teeth, though preaching against rashness).
Assuredly thy disposition is very mean. There is not the least doubt
about it. And so also, it seemeth, that the sons of Pandu who regard
Krishna as deserving of worship and who have thee for their guide, are
possessed of a sinful disposition. Possessing a knowledge of virtue, thou
hast fallen off from the path of the wise. Therefore thou art sinful.
Who, O Bhishma, knowing himself to be virtuous and superior in knowledge,
will so act as thou hast done from motives of virtue? If thou knowest the
ways of the morality, if thy mind is guided by wisdom, blessed be thou.
Why then, O Bhishma, was that virtuous girl Amva, who had set her heart
upon another, carried off by thee, so proud of wisdom and virtue? Thy
brother Vichitravirya conformably to the ways of the honest and the
virtuous, knowing that girl's condition, did not marry her though brought
by thee. Boasting as thou dost of virtue, in thy very sight, upon the
widow of thy brother were sons begotten by another according to the ways
of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which
thou leadest either from ignorance or from impotence, is fruitless. O
thou who art conversant with virtue, I do not behold thy well-being. Thou
who expoundest morality in this way dost not seem to have ever waited
upon the old. Worship, gift, study,--sacrifices distinguished by large
gifts to the Brahmanas,--these all equal not in merit even one-sixteenth
part of that which is obtainable by the possession of a son. The merit, O
Bhishma, that is acquired by numberless vows and fasts assuredly becomes
fruitless in the case of one that is childless. Thou art childless and
old and the expounder of false morality. Like the swan in the story, thou
shalt now die at the hands of thy relatives. Other men possessed of
knowledge have said this of old. I will presently recite it fully in thy
hearing.
"Thy behaviour, O Bhishma, is even like that of the old swan. These lords
of earth might slay thee in anger like those creatures of the feathery
tribe slaying the old swan. Persons conversant with the Puranas recite a
proverb, O Bhishma, as regards this occurrence, I shall, O Bharata,
repeat it to thee fully. It is even this: O thou that supportest thyself
on thy wings, though thy heart is affected (by the passions), thou
preachest yet (of virtue); but this thy sinful act of eating up the eggs
transgresseth thy speech!"
SECTION XLI
SECTION XLII
"Bhishma said,--This Sisupala was born in the line of the king of Chedi
with three eyes and four hands. As soon as he was born, he screamed and
brayed like an ass. On that account, his father and mother along with
their relatives, were struck with fear. And beholding these extraordinary
omens, his parents resolved to abandon him. But an incorporeal voice,
about this time, said unto the king and his wife with their ministers and
priest, all with hearts paralysed by anxiety, those words,--'This thy
son, O king, that hath been born will become both fortunate and superior
in strength. Therefore thou hast no fear from him. Indeed cherish the
child without anxiety. He will not die (in childhood). His time is not
yet come. He that will slay him with weapons hath also been born.'
Hearing these words, the mother, rendered anxious by affection for her
son, addressed the invisible Being and said,--I bow with joined hands
unto him that hath uttered these words respecting my son; whether he be
an exalted divinity or any other being, let him tell me another word, I
desire to hear who will be the slayer of this my son. The invisible Being
then said,--'He upon whose lap this child being placed the superfluous
arms of his will fall down upon the ground like a pair of five-headed
snakes, and at the sight of whom his third eye on the forehead will
disappear, will be his slayer?' Hearing of the child's three eyes and
four arms as also of the words of the invisible Being, all the kings of
the earth went to Chedi to behold him. The king of Chedi worshipping, as
each deserved, the monarchs that came, gave his child upon their laps one
after another. And though the child was placed upon the laps of a
thousand kings, one after another, yet that which the incorporeal voice
had said came not to pass. And having heard of all this at Dwaravati, the
mighty Yadava heroes Sankarshana and Janarddana also went to the capital
of the Chedis, to see their father's sister--that daughter of the Yadavas
(the queen of Chedi) And saluting everybody according to his rank and the
king and queen also, and enquiring after every body's welfare, both Rama
and Kesava took their seats. And after those heroes had been worshipped,
the queen with great pleasure herself placed the child on the lap of
Damodara. As soon as the child was placed on his lap, those superfluous
arms of his fell down and the eye on his forehead also disappeared. And
beholding this, the queen in alarm and anxiety begged of Krishna a boon.
And she said,--'O mighty-armed Krishna, I am afflicted with fear; grant
me a boon. Thou art the assurer of all afflicted ones and that the
dispeller of everybody's fear. Thus addressed by her. Krishna, that son
of the Yadu race, said--'Fear not, O respected one. Thou art acquainted
with morality. Thou needest have no fear from me. What boon shall I give
thee? What shall I do, O aunt? Whether able or not, I shall do thy
bidding.'--Thus spoken to by Krishna, the queen said, 'O thou of great
strength, thou wilt have to pardon the offences of Sisupala for my sake.
O tiger of the Yadu race. Know O lord, even this is the boon that I ask.'
Krishna then said, 'O aunt, even when he will deserve to be slain, I will
pardon an hundred offences of his. Grieve thou not.'
SECTION XLIII
"Bhishma said,--The will under which the ruler of Chedi summoneth thee to
fight though thou art of strength that knoweth no deterioration, is
scarcely his own intention. Assuredly, this is the purpose of Krishna
himself, the lord of the universe. O Bhima, what king is there on earth
that would dare abuse me thus, as this wretch of his race, already
possessed by Death, hath done to-day? This mighty-armed one is, without
doubt, a portion of Hari's energy. And surely, the Lord desireth to take
back unto himself that energy of his own. In consequence of this, O tiger
of the Kuru race, this tiger-like king of Chedi, so wicked of heart,
roareth in such a way caring little for us all."
'Let our foes, O Bhishma, be endued with that prowess which this Kesava
hath, whom thou like a professional chanter of hymns praisest, rising
repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in
praising others, then praise thou these kings, leaving off Krishna.
Praise thou this excellent of kings, Darada, the ruler of Valhika, who
rent this earth as soon as he was born. Praise thou, O Bhishma, this
Karna, the ruler of the territories of Anga and Vanga, who is equal in
strength unto him of a thousand eyes, who draweth a large bow, who endued
with mighty arms owneth celestial ear-rings of heavenly make with which
he was born and this coat of mail possessing the splendour of the rising
sun, who vanquished in a wrestling encounter the invincible Jarasandha
equal unto Vasava himself, and who tore and mangled that monarch. O
Bhishma, praise Drona and Aswatthaman, who both father and son, are
mighty warriors, worthy of praise, and the best of Brahmanas, and either
of whom, O Bhishma, if enraged could annihilate this earth with its
mobile and immobile creatures, as I believe. I do not behold, O Bhishma,
the king that is equal in battle unto Drona or Aswatthaman. Why wishest
thou not to praise them? Passing over Duryyodhana, that mighty-armed king
of kings, who is unequalled in whole earth girt with her seas and king
Jayadratha accomplished in weapons and endued with great prowess, and
Druma the preceptor of the Kimpurushas and celebrated over the world for
prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata
princes and endued with great energy, why dost thou praise Kesava?
Passing over that foremost of bowmen--that excellent of kings, Rukmin of
great energy, why praisest thou Kesava? Passing over Bhishmaka of
abundant energy, and king Dantavakra, and Bhagadatta known for his
innumerable sacrificial stakes, and Jayatsena the king of the Magadha,
and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda
of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud
Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of
abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind
is always inclined to sing the praises of others, why dost thou not
praise Salya and other rulers of the earth? O king, what can be done by
me when (it seemeth) thou hast not heard anything before from virtuous
old men giving lessons in morality? Hast thou never heard, O Bhishma,
that reproach and glorification, both of self and others, are not
practices of those that are respectable? There is no one that approveth
thy conduct, O Bhishma, in unceasingly praising with devotion, from
ignorance alone, Kesava so unworthy of praise. How dost thou, from thy
wish alone, establish the whole universe in the servitor and cowherd of
Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not
conformable to thy true nature, like to what may be in the bird Bhulinga,
as hath already been said by me. There is a bird called Bhulinga living
on the other side of the Himavat. O Bhishma, that bird ever uttereth
words of adverse import. Never do anything rash,--this is what she always
sayeth, but never understandeth that she herself always acteth very
rashly. Possessed of little intelligence that bird picketh from the
lion's mouth the pieces of flesh sticking between the teeth, and at a
time when the lion is employed in eating. Assuredly, O Bhishma, that bird
liveth at the pleasure of the lion. O sinful wretch, thou always speakest
like that bird. And assuredly, O Bhishma, thou art alive at the pleasure
only of these kings. Employed in acts contrary to the opinions of all,
there is none else like thee!"
SECTION XLIV
"And while Sisupala was speaking thus, the exalted slayer of Madhu
thought in his mind of the discus that humbleth the pride of the Asuras.
And as soon as the discus came into his hands, skilled in speech the
illustrious one loudly uttered these words,--'Listen ye lords of earth,
why this one had hitherto been pardoned by me. As asked by his mother, a
hundred offences (of his) were to be pardoned by me. Even this was the
boon she had asked, and even this I granted her. That number, ye kings,
hath become full. I shall now slay him in your presence, ye monarchs.'
Having said this, the chief of the Yadus, that slayer of all foes, in
anger, instantly cut off the head of the ruler of Chedi by means of his
discus. And the mighty-armed one fell down like a cliff struck with
thunder. And, O monarch, the assembled kings then beheld a fierce energy,
like unto the sun in the sky, issue out of the body of the king of Chedi,
and O king, that energy then adored Krishna, possessed of eyes like lotus
leaves and worshipped by all the worlds, and entered his body. And all
the kings beholding the energy which entered that mighty-armed chief of
men regarded it as wonderful. And when Krishna had slain the king of
Chedi, the sky, though cloudless, poured showers of rain, and blasting
thunders were hurled, and the earth itself began to tremble. There were
some among the kings who spoke not a word during those unspeakable
moments but merely sat gazing at Janarddana. And some there were that
rubbed in rage their palms with their forefingers. And there were others
who deprived of reason by rage bit their lips with their teeth. And some
amongst the kings applauded him of the Vrishni race in private. And some
there were that became excited with anger; while others became mediators.
The great Rishis with pleased hearts praised Kesava and went away. And
all the high-souled Brahmanas and the mighty kings that were there,
beholding Krishna's prowess, became glad at heart and praised him.
SECTION XLV
(Dyuta Parva)
SECTION XLVI
"Duryodhana replied,--O uncle, beholding this whole earth owning the sway
of Yudhishthira in consequence of the might of the illustrious Arjuna's
weapons and beholding also that sacrifice of the son of Pritha like unto
the sacrifice of Sakra himself of great glory among the celestials, I,
being filled with jealousy and burning day and night, am being dried up
like a shallow tank in the summer season. Behold, when Sisupala was slain
by the chief of the Satwatas, there was no man to take the side of
Sisupala. Consumed by the fire of the Pandava, they all forgave that
offence; otherwise who is there that could forgive it? That highly
improper act of grave consequence done by Vasudeva succeeded in
consequence of the power of the illustrious son of Pandu. And so many
monarchs also brought with them various kinds of wealth for king
Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding
Yudhishthira's prosperity of such splendour, my heart burneth, efflicted
with jealously, although it behoveth me not to be jealous.'
SECTION XLVII
"Duryodhana said,--'O king, with thee, as also with these great warriors,
I shall subjugate the Pandavas, if it pleases thee. If I can now
subjugate them, the world will be mine and all the monarchs, and that
assembly house so full of wealth.'
"Duryodhana said 'O son of Suvala, thou thyself represent properly all
this to Dhritarashtra, the chief of the Kurus. I shall not be able to do
so.
SECTION XLVIII
"Duryodhana said,--'I eat and dress myself like a wretch and pass my time
all the while a prey to fierce jealousy. He indeed is a man, who
incapable of bearing the pride of the foe, liveth having vanquished that
foe with the desire of liberating his own subjects from the tyranny of
the foe. Contentment, as also pride, O Bharata, are destructive of
prosperity; and those other two qualities also, viz., compassion and
fear. One who acteth under the influence of these, never obtaineth
anything high. Having beheld Yudhishthira's prosperity, whatever I enjoy
brings me no gratification. The prosperity of Kunti's son that is
possessed of such splendour maketh me pale. Knowing the affluence of the
foe and my own destitution, even though that affluence is not before me,
I yet see it before me. Therefore, have I lost colour and become
melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight
thousand Snataka Brahmanas leading domestic lives, giving unto each of
them thirty slave-girls. Beside this, thousand other Brahmanas daily eat
at his palace the best of food on golden plates. The king of Kambhoja
sent unto him (as tribute) innumerable skins, black, darkish, and red, of
the deer Kadali, as also numberless blankets of excellent textures. And
hundreds and thousands and thousands of she-elephants and thirty thousand
she-camels wander within the palace, for the kings of the earth brought
them all as tribute to the capital of the Pandavas. And, O lord of earth,
the kings also brought unto this foremost of sacrifices heaps upon heaps
of jewels and gems for the son of Kunti. Never before did I see or hear
of such enormous wealth as was brought unto the sacrifice of the
intelligent sons of Pandu. And, O king, beholding that enormous
collection of wealth belonging to the foe, I can not enjoy peace of mind.
Hundreds of Brahmanas supported by the grants that Yudhishthira hath
given them and possessing wealth of kine, waited at the palace gate with
three thousands of millions of tribute but were prevented by the keepers
from entering the mansion. Bringing with them clarified butter in
handsome Kamandalus made of gold, they did not obtain admission into the
palace, and Ocean himself brought unto him in vessels of white copper the
nectar that is generated within his waters and which is much superior to
that which flowers and annual plants produce for Sakra. And Vasudeva (at
the conclusion of the sacrifice) having brought an excellent conch bathed
the Sun of Pritha with sea water brought in thousand jars of gold, all
well adorned with numerous gems. Beholding all this I became feverish
with jealousy. Those jars had been taken to the Eastern and the Southern
oceans. And they had also been taken on the shoulders of men to the
Western ocean, O bull among men. And, O father, although none but birds
only can go to the Northern region Arjuna, having gone thither, exacted
as tribute a vast quantity of wealth. There is another wonderful incident
also which I will relate to thee. O listen to me. When a hundred thousand
Brahmanas were fed, it had been arranged that to notify this act every
day conches would be blown in a chorus. But, O Bharata, I continually
heard conches blown there almost repeatedly. And hearing those notes my
hair stood on end. And, O great king, that palatial compound, filled with
innumerable monarchs that came there as spectators, looked exceedingly
handsome like the cloudless firmament with stars. And, O king of men, the
monarchs came into that sacrifice of the wise son of Pandu bringing with
them every kind of wealth. And the kings that came there became like
Vaisyas the distributors of food unto the Brahmanas that were fed. And O
king, the prosperity that I beheld of Yudhishthira was such that neither
the chief himself of the celestials, nor Yama or Varuna, nor the lord of
the Guhyakas owneth the same. And beholding that great prosperity of the
son of Pandu, my heart burneth and I cannot enjoy peace.
'O exalted king, I do not approve of this resolution that thou hast
formed. It behave thee, O king, to act in such a way that no dispute may
arise between thy children on account of this gambling match.'
SECTION XLIX
Janamejaya said,--"O thou foremost of all conversant with the Vedas, how
did that game at dice take place, fraught with such evil to the cousins
and through which my grand-sires, the son of Pandu, were plunged into
such sorrow? What kings also were present in that assembly, and who
amongst them approved of the gambling match and who amongst them forbade
it? O sinless one, O chief of regenerate ones, I desire thee to recite in
detail all about this, which, indeed, was the cause of the destruction of
the world."
SECTION L
SECTION LI
"And beholding the kings of the earth to present unto the foes such
excellent and valuable presents, I wished for death out of grief. And O
king, I will now tell thee of the servants of the Pandavas, people for
whom Yudhishthira supplieth food, both cooked and uncooked. There are a
hundred thousand billions of mounted elephants and cavalry and a hundred
millions of cars and countless foot soldiers. At one place raw provisions
are being measured out; at another they are being cooked; and at another
place the foods are being distributed. And the notes of festivity are
being heard everywhere. And amongst men of all orders I beheld not a
single one in the mansion of Yudhishthira that had not food and drink and
ornaments. And eighty-eight thousands of Snataka Brahmanas leading
domestic lives, all supported by Yudhishthira, with thirty serving-girls
given unto each, gratified by the king, always pray with complacent
hearts for the destruction of his foes. And ten thousands of other
ascetics with vital seed drawn up, daily eat of golden plates in
Yudhishthira's palace. And, O king, Yajnaseni, without having eaten
herself, daily seeth whether everybody, including even the deformed and
the dwarfs, hath eaten or not. And, O Bharata, only two do not pay
tribute unto the son of Kunti, viz., the Panchalas in consequence of
their relationship by marriage, and the Andhakas and Vrishnis in
consequence of their friendship.
SECTION LII
Duryodhana said,--"Those king that are revered over all the world, who
are devoted to truth and who are pledged to the observance of rigid vows,
who are possessed of great learning and eloquence, who are fully
conversant with the Vedas and their branches as also with sacrifices, who
have piety and modesty, whose souls are devoted to virtue, who possess
fame, and who have enjoyed the grand rites of coronation, all wait upon
and worship Yudhishthira. And, O king, I beheld there many thousands of
wild kine with as many vessels of white copper for milking them, brought
thither by the kings of the earth as sacrificial presents to be given
away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing
Yudhishthira at the conclusion of the sacrifice, many kings with the
greatest alacrity, themselves brought there in a state of purity many
excellent jars (containing water). And king Vahlika brought there a car
decked with pure gold. And king Sudakshina himself yoked thereto four
white horses of Kamboja breed, and Sunitha of great might fitted the
lower pole and the ruler of Chedi with his own hands took up and fitted
the flag-staff. And the king of the Southern country stood ready with the
coat of mail; the ruler of Magadha, with garlands of flowers and the
head-gear; the great warrior Vasudana with a sixty years old elephant,
the king of Matsya, with the side-fittings of the car, all encased in
gold; king Ekalavya, with the shoes; the king of Avanti, with diverse
kinds of water for the final bath; king Chekitana, with the quiver; the
king of Kasi, with the bow; and Salya; with a sword whose hilt and straps
were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit,
with Narada and Asita's son Devala, standing before performed the
ceremony of sprinkling the sacred water over the king. And the great
Rishis with cheerful hearts sat where the sprinkling ceremony was
performed. And other illustrious Rishis conversant with the Vedas, with
Jamadagni's son among them, approached Yudhishthira, the giver of large
sacrificial presents, uttering mantras all the while, like the seven
Rishis, approaching the great India in heaven. And Satyaki of unbaffled
prowess held the umbrella (over the king's head). And Dhananjaya and
Bhima were engaged in tanning the king; while the twins held a couple of
chamaras in their hands. And the Ocean himself brought in a sling that
big conch of Varuna which the celestial artificer Viswakarman had
constructed with a thousand Nishkas of gold, and which Prajapati had in a
former Kalpa, presented unto India. It was with that conch that Krishna
bathed Yudhishthira after the conclusion of the sacrifice, and beholding
it, I swooned away. People go to the Eastern or the Western seas and also
to the Southern one. But, O father, none except birds can ever go to the
Northern sea. But the Pandavas have spread their dominion even there, for
I heard hundreds of conches that had been brought thence blown (in the
sacrificial mansion) indicative of auspicious rejoicing. And while those
conches blew simultaneously, my hair stood on end. And those among the
kings, who were weak in strength fell down. And Dhrishtadyumna and
Satyaki and the sons of Pandu and Kesava,--those eight, endued with
strength and prowess and handsome in person, beholding the kings deprived
of consciousness and myself in that plight, laughed outright. Then
Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the
principal Brahmanas five hundred bullocks with horns plated with gold.
And king Yudhishthira, the son of Kunti, having completed the Rajasuya
sacrifice, obtained like the exalted Harishchandra such prosperity that
neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu
the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its
like. And beholding, O exalted one, such prosperity, in the son of Pritha
which is even like that which Harishchandra had, I do not see the least
good in continuing to live, O Bharata! O ruler of men, a yoke that is
tied (to the bullock's shoulders) by a blind man becomes loosened. Even
such is the case with us. The younger ones are growing while the elder
ones are decaying. And beholding all this, O chief of the Kurus, I cannot
enjoy peace even with the aid of reflection. And it is for this, O king,
that I am plunged into grief and becoming pale and emaciated."
SECTION LIII
SECTION LVI
SECTION LVII
"Vidura said,--'The illustrious king, with his sons, is well and happy,
and surrounded by his relatives he reigneth even like Indra himself. The
king is happy with his sons who are all obedient to him and hath no
grief. The illustrious monarch is bent on his own aggrandisement. The
king of the Kurus hath commanded me to enquire after thy peace and
prosperity, and to ask thee to repair to Hastinapore with thy brothers
and to say, after beholding king Dhritarashtra's newly erected palace,
whether that one is equal to thy own. Repairing thither, O son of Pritha,
with thy brothers, enjoy ye in that mansion and sit to a friendly match
at dice. We shall be glad if thou goest, as the Kurus have already
arrived there. And thou wilt see there those gamblers and cheats that the
illustrious king Dhritarashtra hath already brought thither. It is for
this, O king, that I have come hither. Let the king's command be approved
by thee.
"Vidura said,--'I know that gambling is the root of misery, and I strove
to dissuade the king from it. The king, however, hath sent me to thee.
Having known all this, O learned one, do what is beneficial.
"Yudhishthira said,--'It would seem then that some of the most desperate
and terrible gamblers always depending upon deceit are there. This whole
universe, however, is at the will of its Maker, under the control of
fate. It is not free. O learned one, I do not desire, at the command of
king Dhritarashtra to engage myself in gambling. The father always
wisheth to benefit his son. Thou art our master, O Vidura. Tell me what
is proper for us. Unwilling as I am to gamble, I will not do so, if the
wicked Sakuni doth not summon me to it in the Sabha? If, however, he
challengeth me, I will never refuse. For that, as settled, is my eternal
vow."
SECTION LVIII
"Duryodhana said,--'O monarch, I shall supply jewels and gems and every
kind of wealth. And it is for me that this Sakuni, my uncle, will play.'
SECTION LIX
"Duryodhana said,--'I have many jewels and much wealth. But I am not vain
of them. Win thou this stake.'
SECTION LX
Yudhishthira said,--'I have ten thousand cars and vehicles unto which are
yoked draught animals of the foremost breed. And I have also sixty
thousand warriors picked from each order by thousands, who are all brave
and endued with prowess like heroes, who drink milk and eat good rice,
and all of whom have broad chests. With this wealth, O king, I will stake
with thee.'
SECTION LXII
"Vidura said,--"Gambling is the root of dissensions. It bringeth about
disunion. Its consequences are frightful. Yet having recourse to this,
Dhritarashtra's son Duryodhana createth for himself fierce enmity. The
descendants of Pratipa and Santanu, with their fierce troops and their
allies the Vahlikas, will, for the sins of Duryodhana meet with
destruction. Duryodhana, in consequence of this intoxication, forcibly
driveth away luck and prosperity from his kingdom, even like an infuriate
bull breaking his own horns himself. That brave and learned person who
disregarding his own foresight, followeth, O king, (the bent of) another
man's heart, sinketh in terrible affliction even like one that goeth into
the sea in a boat guided by a child. Duryodhana is gambling with the son
of Pandu, and thou art in raptures that he is winning. And it is such
success that begeteth war, which endeth in the destruction of men. This
fascination (of gambling) that thou has well-devised only leadeth to dire
results. Thus hast thou simply brought on by these counsels great
affliction to thy heart. And this thy quarrel with Yudhishthira, who is
so closely related to thee, even if thou hadst not foreseen it, is still
approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa,
who are now in this assembly of the Kauravas, to these words of wisdom.
Enter ye not into the terrible fire that hath blazed forth following the
wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth
way to his wrath, and Vrikodara and Arjuna and the twins (do the same),
who, in that hour of confusion, will prove your refuge? O great king,
thou art thyself a mine of wealth. Thou canst earn (by other means) as
much wealth as thou seekest to earn by gambling. What dost thou gain by
winning from the Pandavas their vast wealth? Win the Pandavas themselves,
who will be to thee more than all the wealth they have. We all know the
skill of Suvala in play. This hill-king knoweth many nefarious methods in
gambling. Let Sakuni return whence he came. War not, O Bharata, with the
sons of Pandu!'
SECTION LXIII
Duryodhana said,--'O Kshatta, thou art always boasting of the fame of our
enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of
whom thou art really fond. Thou always disregardest us as children, That
man standeth confest, who wisheth for success unto those that are near to
him and defeat unto those that are not his favourites. His praise and
blame are applied accordingly. Thy tongue and mind betray thy heart. But
the hostility thou showeth in speech is even greater than what is in thy
heart. Thou hast been cherished by us like a serpent on our lap. Like a
cat thou wishest evil unto him that cherisheth thee. The wise have said
that there is no sin graver than that of injuring one's master. How is
it, O Kshatta, that thou dost not fear this sin? Having vanquished our
enemies we have obtained great advantages. Use not harsh words in respect
of us. Thou art always willing to make peace with the foes. And it is for
this reason that thou hatest us always. A man becometh a foe by speaking
words that are unpardonable. Then again in praising the enemy, the
secrets of one's own party should not be divulged. (Thou however,
transgressest this rule). Therefore, O thou parasite, why dost thou
obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know
thy mind. Go and learn sitting at the feet of the old. Keen up the
reputation that thou hast won. Meddle not with the affairs of other men.
Do not imagine that thou art our chief. Tell us not harsh words always, O
Vidura. We do not ask thee what is for our good. Cease, irritate not
those that have already borne too much at thy hands. There is only one
Controller, no second. He controlleth even the child that is in the
mother's womb. I am controlled by Him. Like water that always floweth in
a downward course, I am acting precisely in the way in which He is
directing me. He that breaketh his head against a stone-wall, and he that
feedeth a serpent, are guided in those acts of theirs by their own
intellect. (Therefore, in this matter I am guided by my own
intelligence). He becometh a foe who seeketh to control others by force.
When advice, however, is offered in a friendly spirit, the learned bear
with it. He again that hath set fire to such a highly inflammable object
as camphor, beholdeth not its ashes. If he runneth immediately to
extinguish it. One should not give shelter to another who is the friend
of his foes, or to another who is ever jealous of his protector or to
another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou
pleasest. A wife that is unchaste, however well-treated, forsaketh her
husband yet.'
SECTION LXIV
Yudhishthira said,--'I have my city, the country, land, the wealth of all
dwelling therein except of the Brahmanas, and all those persons
themselves except Brahmanas still remaining to me. With this wealth, O
king, I will play with thee.'
Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto
Yudhishthira, 'Lo! He hath been won by us.'
"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have both
been won by me. It would seem, however, that Bhimasena and Dhananjaya are
regarded very much by thee.'
Yudhishthira, said--'I alone, the eldest of all my brothers and dear unto
them, am still unwon. Won by thee, I will do what he that is won will
have to do.'"
SECTION LXV
"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh
words thou art tying thyself with cords? Dost thou not understand that
thou art hanging on the edge of a precipice? Dost thou not know that
being a deer thou provokest so many tigers to rage? Snakes of deadly
venom, provoked to ire, are on thy head! Wretch, do not further provoke
them lest thou goest to the region of Yama. In my judgement, slavery does
not attach to Krishna, in as much as she was staked by the King after he
had lost himself and ceased to be his own master. Like the bamboo that
beareth fruit only when it is about to die, the son of Dhritarashtra
winneth this treasure at play. Intoxicated, he perceiveth nor in these
his last moments that dice bring about enmity and frightful terrors. No
man should utter harsh speeches and pierce the hearts of the others. No
man should subjugate his enemies by dice and such other foul means. No
one should utter such words as are disapproved by the Vedas and lead to
hell and annoy others. Some one uttereth from his lips words that are
harsh. Stung by them another burneth day and night. These words pierce
the very heart of another. The learned, therefore, should never utter
them, pointing them at others. A goat had once swallowed a hook, and when
it was pierced with it, the hunter placing the head of the animal on the
ground tore its throat frightfully in drawing it out. Therefore, O
Duryodhana, swallow not the wealth of the Pandavas. Make them not thy
enemies. The sons of Pritha never use words such as these. It is only low
men that are like dogs who use harsh words towards all classes of people,
viz., those that have retired to the woods, those leading domestic lives,
those employed in ascetic devotions and those that are of great learning.
Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the
frightful doors of hell. Alas! many of the Kurus with Dussasana amongst
them have followed him in the path of dishonesty in the matter of this
play at dice. Even gourds may sink and stones may float, and boats also
may always sink in water, still this foolish king, the son of
Dhritarashtra, listeneth not to my words that are even as regimen unto
him. Without doubt, he will be the cause of the destruction of the Kurus.
When the words of wisdom spoken by friends and which are even as fit
regimen are not listened to, but on the other hand temptation is on the
increase, a frightful and universal destruction is sure to overtake all
the Kurus."
SECTION LXVI
"Draupadi said,--'O son of the Suta race, go, and ask that gambler
present in the assembly, whom he hath lost first, himself, or me.
Ascertaining this, come hither, and then take me with thee, O son of the
Suta race.'
"Duryodhana then said,--'Let the princess of Panchala come hither and put
her question. Let every one hear in this assembly the words that pass
between her and Yudhishthira.'
'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted
according to Kshatriya usage, then I would have, taking his hands
together by sheer force, burnt them in a blazing fire."
"Hearing these words, a loud uproar rose from among those present in that
assembly. And they all applauded Vikarna and censured the son of Suvala.
And at that sound, the son of Radha, deprived of his senses by anger,
waving his well-shaped arms, said these words,--'O Vikarna, many opposite
and inconsistent conditions are noticeable in this assembly. Like fire
produced from a faggot, consuming the faggot itself, this thy ire will
consume thee. These personages here, though urged by Krishna, have not
uttered a word. They all regard the daughter of Drupada to have been
properly won. Thou alone, O son of Dhritarashtra in consequence of thy
immature years, art bursting with wrath, for though but a boy thou
speakest in the assembly as if thou wert old. O younger brother of
Duryodhana, thou dost not know what morality truly is, for thou sayest
like a fool that this Krishna who hath been (justly) won as not won at
all. O son of Dhritarashtra, how dost thou regard Krishna as not won,
when the eldest of the Pandavas before this assembly staked all his
possessions? O bull of the Bharata race, Draupadi is included in all the
possessions (of Yudhishthira). Therefore, why regardest thou Krishna who
hath been justly won as not won? Draupadi had been mentioned (by Suvala)
and approved of as a stake by the Pandavas. For what reason then dost
thou yet regard her as not won? Or, if thou thinkest that bringing her
hither attired in a single piece of cloth, is an action of impropriety,
listen to certain excellent reasons I will give. O son of the Kuru race,
the gods have ordained only one husband for one woman. This Draupadi,
however, hath many husbands. Therefore, certain it is that she is an
unchaste woman. To bring her, therefore, into this assembly attired
though she be in one piece of cloth--even to uncover her is not at all an
act that may cause surprise. Whatever wealth the Pandavas had--she
herself and these Pandavas themselves,--have all been justly won by the
son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)
wisdom is but a boy. Take off the robes of the Pandavas as also the
attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of
their upper garments and throwing them down sat in that assembly. Then
Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of
all, began to drag it off her person."
"There was of old a chief of the Daityas of the name Prahlada. He had a
son named Virochana. And Virochana, for the sake of obtaining a bride,
quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us
that they mutually wagered their lives, saying--I am superior,--I am
superior,--for the sake of obtaining a bride. And after they had thus
quarrelled with each other, they both made Prahlada the arbitrator to
decide between them. And they asked him, saying;--Who amongst us is
superior (to the other)? Answer this question. Speak not falsely.
Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And
Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou
answerest falsely, or dost not answer at all thy head will then be split
into a hundred pieces by the wielder of the thunderbolt with that bolt of
his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of
the fig tree, went to Kasyapa of great energy, for taking counsel with
him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully
conversant with the rules of morality that should guide both the gods and
the Asuras and the Brahmanas as well. Here, however, is a situation of
great difficulty in respect of duty. Tell me, I ask thee, what regions
are obtainable by them who upon being asked a question, answer it not, or
answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but
answereth not a question from temptation, anger or fear, casteth upon
himself a thousand nooses of Varuna. And the person who, cited as a
witness with respect to any matter of ocular or auricular knowledge,
speaketh carelessly, casteth a thousand nooses of Varuna upon his own
person. On the completion of one full year, one such noose is loosened.
Therefore, he that knoweth, should speak the truth without concealment.
If virtue, pierced by sin, repaireth to an assembly (for aid), it is the
duty of every body in the assembly to take off the dart, otherwise they
themselves would be pierced with it. In an assembly where a truly
censurable act is not rebuked, half the demerit of that act attacheth to
the head of that assembly, a fourth to the person acting censurably and a
fourth unto those others that are there. In that assembly, on the other
hand, when he that deserveth censure is rebuked, the head of the assembly
becometh freed from all sins, and the other members also incur none. It
is only the perpetrator himself of the act that becometh responsible for
it. O Prahlada, they who answer falsely those that ask them about
morality destroy the meritorious acts of their seven upper and seven
lower generations. The grief of one who hath lost all his wealth, of one
who hath lost a son, of one who is in debt, of one who is separated from
his companions, of a woman who hath lost her husband, of one that hath
lost his all in consequence of the king's demand, of a woman who is
sterile, of one who hath been devoured by a tiger (during his last
struggles in the tiger's claws), of one who is a co-wife, and of one who
hath been deprived of his property by false witnesses, have been said by
the gods to be uniform in degree. These different sorts of grief are his
who speaketh false. A person becometh a witness in consequence of his
having seen, heard, and understood a thing. Therefore, a witness should
always tell the truth. A truth-telling witness never loseth his religious
merits and earthly possessions also.' Hearing these words of Kasyapa,
Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his
father) Angiras is superior to me. The mother also of Sudhanwan is
superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the
lord of the life." At these words of Prahlada, Sudhanwan said, "Since
unmoved by affection for thy child, thou hast adhered to virtue, I
command, let this son of thine live for a hundred years."
SECTION LXVIII
"'Alas, only once before, on the occasion of the Swayamvara, I was beheld
by the assembled kings in the amphitheatre, and never even once beheld
afterwards. I am to-day brought before this assembly. She whom even the
winds and the sun had seen never before in her palace is to-day before
this assembly and exposed to the gaze of the crowd. Alas, she whom the
sons of Pandu could not, while in her palace, suffer to be touched even
by the wind, is to-day suffered by the Pandavas to be seized and dragged
by this wretch. Alas, these Kauravas also suffer their daughter-in-law,
so unworthy of such treatment, to be thus afflicted before them. It
seemeth that the times are out of joint. What can be more distressing to
me, than that though high-born and chaste, I should yet be compelled to
enter this public court? Where is that virtue for which these kings were
noted? It hath been heard that the kings of ancient days never brought
their wedded wives into the public court. Alas, that eternal usage hath
disappeared from among the Kauravas. Else, how is it that the chaste wife
of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is
brought before this assembly? Ye Kauravas, I am the wedded wife of king
Yudhishthira the just, hailing from the same dynasty to which the King
belonged. Tell me now if I am a serving-maid or otherwise. I will
cheerfully accept your answer. This mean wretch, this destroyer of the
name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it
any longer. Ye kings, I desire ye to answer whether ye regard me as won
or unwon. I will accept your verdict whatever it be.'
SECTION LXIX
SECTION LXX
"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma,
Vidura, and the preceptor of the Kurus (Drona) appear to be independent;
for they always speak of their master as wicked, always censure him, and
never wish for his prosperity. O excellent one, the slave, the son, and
the wife are always dependent. They cannot earn wealth, for whatever they
earn belongeth to their master. Thou art the wife of a slave incapable of
possessing anything on his own account. Repair now to the inner
apartments of king Dhritarashtra and serve the king's relatives. We
direct that that is now thy proper business. And, O princess, all the
sons of Dhritarashtra and not the sons of Pritha are now thy masters. O
handsome one, select thou another husband now,--one who will not make
thee a slave by gambling. It is well-known that women, especially that
are slaves, are not censurable if they proceed with freedom in electing
husbands. Therefore let it be done by thee. Nakula hath been won, as also
Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O
Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot
continue to be thy lords any longer. Alas, doth not the son of Pritha
regards life, prowess and manhood as of no use that he offereth this
daughter of Drupada, the king of Panchala, in the presence of all this
assembly, as a stake at dice?'"
"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the
twins also, with their cars and bows, freed from bondage, regain their
liberty.'
'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest.
Ask thou a third boon, for thou hast not been sufficiently honoured with
two boons. Virtuous in thy behaviour, thou art the foremost of all my
daughters-in-law.
SECTION LXXI
"Karna said,--'We have never heard of such an act (as this one of
Draupadi), performed by any of the women noted in this world for their
beauty. When the sons of both Pandu and Dhritarashtra were excited with
wrath, this Draupadi became unto the sons of Pandu as their salvation.
Indeed the princess of Panchala, becoming as a boat unto the sons of
Pandu who were sinking in a boatless ocean of distress, hath brought them
in safety to the shore.'"
'Bhima said,--'Shall I, O king, slay, without loss of time all these foes
assembled together, even here, or shall I destroy them, O Bharata, by the
roots, outside this palace? Or, what need is there of words or of
command? I shall slay all these even now, and rule thou the whole earth,
O king, without a rival. And saying this, Bhima with his younger
brothers, like a lion in the midst of a herd of inferior animals,
repeatedly cast his angry glances around. But Arjuna, however, of white
deeds, with appealing looks began to pacify his elder brother. And the
mighty-armed hero endued with great prowess began to burn with the fire
of his wrath. And, O king, this fire began to issue out of Vrikodara's
ears and other senses with smoke and sparks and flames. And his face
became terrible to behold in consequence of his furrowed brows like those
of Yama himself at the time of the universal destruction. Then
Yudhishthira forbade the mighty hero, embracing him with his arms and
telling him 'Be not so. Stay in silence and peace.' And having pacified
the mighty-armed one with eyes red in wrath, the king approached his
uncle Dhritarashtra, with hands joined in entreaty."
SECTION LXXII
SECTION LXXIII
Janamejaya said,--"How did the sons of Dhritarashtra feel, when they came
to know that the Pandavas had, with Dhritarashtra's leave, left
Hastinapore with all their wealth and jewels?"
'Hast thou not heard, O king, what the learned Vrihaspati the preceptor
of the celestials, said in course of counselling Sakra about mortals and
politics? Even these, O slayer of foes, were the words of Vrihaspati,
'Those enemies that always do wrong by stratagem or force, should be
slain by every means.' If, therefore, with the wealth of the Pandavas, we
gratify the kings of the earth and then fight with the sons of Pandu,
what reverses can overtake us? When one hath placed on the neck and back
of venomous snakes full of wrath for encompassing his destruction, is it
possible for him to take them off? Equipped with weapon and seated on
their cars, the angry sons of Pandu like wrathful and venomous snakes
will assuredly annihilate us, O father. Even now Arjuna proceedeth,
encased in mail and furnished with his couple of quivers, frequently
taking up the Gandiva and breathing hard and casting angry glances
around. It hath (also) been heard by us that Vrikodara, hastily ordering
his car to be made ready and riding on it, is proceeding along,
frequently whirling his heavy mace. Nakula also is going along, with the
sword in his grasp and the semi-circular shield in his hand. And Sahadeva
and the king (Yudhishthira) have made signs clearly testifying to their
intentions. Having ascended their cars that are full of all kinds of
arms, they are whipping their horses (for going to Khandava soon) and
assembling their forces. Persecuted thus by us they are incapable of
forgiving us those injuries. Who is there among them that will forgive
that insult to Draupadi? Blest be thou. We will again gamble with the son
of Pandu for sending them to exile. O bull among men, we are competent to
bring them thus under our sway. Dressed in skins, either we or they
defeated at dice, shall repair to the woods for twelve years. The
thirteenth year shall have to be spent in some inhabited country
unrecognised; and, if recognised, an exile for another twelve years shall
be the consequence. Either we or they shall live so. Let the play begin,
casting the dice, let the sons of Pandu once more play. O bull of the
Bharata race, O king, even this is our highest duty. This Sakuni knoweth
well the whole science of dice. Even if they succeed in observing this
vow for thirteen years, we shall be in the meantime firmly rooted in the
kingdom and making alliances, assemble a vast invincible host and keep
them content, so that we shall, O king, defeat the sons of Pandu if they
reappear. Let this plan recommend itself to thee, O slayer of foes.
SECTION LXXIV
"The king, thus addressed by Gandhari who pointed out to him in such
language the path of virtue, replied unto her, saying,--'If the
destruction of our race is come, let it take place freely. I am ill able
to prevent it. Let it be as they (these my sons) desire. Let the Pandavas
return. And let my sons again gamble with the sons of Pandu."
SECTION LXXV
"Sakuni then said,--'The old king hath given ye back all your wealth.
That is well. But, O bull of the Bharata race, listen to me, there is a
stake of great value. Either defeated by ye at dice, dressed in deer
skins we shall enter the great forest and live there for twelve years
passing the whole of the thirteenth year in some inhabited region,
unrecognised, and if recognised return to an exile of another twelve
years; or vanquished by us, dressed in deer skins ye shall, with Krishna,
live for twelve years in the woods passing the whole of the thirteenth
year unrecognised, in some inhabited region. If recognised, an exile of
another twelve years is to be the consequence. On the expiry of the
thirteenth year, each is to have his kingdom surrendered by the other. O
Yudhishthira, with this resolution, play with us, O Bharata, casting the
dice.'
"At these words, they that were in that assembly, raising up their arms
said in great anxiety of mind, and from the strength of their feelings
these words,--'Alas, fie on the friends of Duryodhana that they do not
apprise him of his great danger. Whether he, O bull among the Bharatas,
(Dhritarashtra) understandeth or not, of his own sense, it is thy duty to
tell him plainly."
"Sakuni answered,--'We have many kine and horses, and milch cows, and an
infinite number of goats and sheep; and elephants and treasures and gold
and slaves both male and female. All these were staked by us before but
now let this be our one stake, viz., exile into the woods,--being
defeated either ye or we will dwell in the woods (for twelve years) and
the thirteenth year, unrecognised, in some inhabited place. Ye bulls
among men, with this determination, will we play."
"O Bharata, this proposal about a stay in the woods was uttered but once.
The son of Pritha, however, accepted it and Sakuni took up the dice. And
casting them he said unto Yudhishthira,--'Lo, I have won."
SECTION LXXVI
Vaisampayana said,--"Then the vanquished sons of Pritha prepared for
their exile into the woods. And they, one after another, in due order,
casting off their royal robes, attired themselves in deer-skins. And
Dussasana, beholding those chastisers of foes, dressed in deer-skins and
deprived of their kingdom and ready to go into exile, exclaimed 'The
absolute sovereignty of the illustrious king Duryodhana hath commenced.
The sons of Pandu have been vanquished, and plunged into great
affliction. Now have we attained the goal either by broad or narrow
paths. For today becoming superior to our foes in point of prosperity as
also of duration of rule have we become praiseworthy of men. The sons of
Pritha have all been plunged by us into everlasting hell. They have been
deprived of happiness and kingdom for ever and ever. They who, proud of
their wealth, laughed in derision at the son of Dhritarashtra, will now
have to go into the woods, defeated and deprived by us of all their
wealth. Let them now put off their variegated coats of mail, their
resplendent robes of celestial make, and let them all attire themselves
in deer-skins according to the stake they had accepted of the son of
Suvala. They who always used to boast that they had no equals in all the
world, will now know and regard themselves in this their calamity as
grains of sesame without the kernel. Although in this dress of theirs the
Pandavas seem like unto wise and powerful persons installed in a
sacrifice, yet they look like persons not entitled to perform sacrifices,
wearing such a guise. The wise Yajnasena of the Somake race, having
bestowed his daughter--the princess of Panchala--on the sons of Pandu,
acted most unfortunately for the husbands of Yajnaseni--these sons of
Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon
beholding in the woods these thy husbands dressed in skins and
thread-bare rags, deprived of their wealth and possessions. Elect thou a
husband, whomsoever thou likest, from among all these present here. These
Kurus assembled here, are all forbearing and self-controlled, and
possessed of great wealth. Elect thou one amongst these as thy lord, so
that these great calamity may not drag thee to wretchedness. 'The sons of
Pandu now are even like grains of sesame without the kernel, or like
show-animals encased in skins, or like grains of rice without the kernel.
Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is
the labour used upon pressing the sesame grain devoid of the kernel!'
Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh
words as these? Whom doth it behove to boast, thus having won wealth by
foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh
not thy life-blood, piercing open thy breast in battle, let him not
attain to regions of blessedness, I tell thee truly that by slaying the
sons of Dhritarashtra in battle, before the very eyes of all the
warriors, I shall pacify this wrath of mine soon enough.'"
"And Arjuna said,--O Bhima, the resolutions of superior men are not known
in words only. On the fourteenth year from this day, they shall see what
happeneth.
"And Bhima again said,--'The earth shall drink the blood of Duryodhana,
and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'
SECTION LXXVII
Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old
grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona,
Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the
sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid
fare well, all of ye and returning again I shall see you."
SECTION LXXVIII
Vaisampayana said,--'Then when Draupadi was about to set out she went
unto the illustrious Pritha and solicited her leave. And she also asked
leave of the other ladies of the household who had all been plunged into
grief. And saluting and embracing every one of them as each deserved, she
desired to go away. Then there arose within the inner apartments of the
Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding
Draupadi on the eve of her journey, uttered these words in a voice choked
with grief,--
'O child, grieve not that this great calamity hath overtaken thee. Thou
art well conversant with the duties of the female sex, and thy behaviour
and conduct also are as they should be. It behoveth me not, O thou of
sweet smiles, to instruct thee as to thy duties towards thy lords. Thou
art chaste and accomplished, and thy qualities have adorned the race of
thy birth as also the race into which thou hast been admitted by
marriage. Fortunate are the Kauravas that they have not been burnt by thy
wrath. O child, safely go thou blest by my prayers. Good women never
suffer their hearts to the unstung at what is inevitable. Protected by
virtue that is superior to everything, soon shalt thou obtain good
fortune. While living in the woods, keep thy eye on my child Sahadeva.
See that his heart sinketh not under this great calamity.'
"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in
one piece of cloth, stained with blood, and with hair dishevelled left
her mother-in-law. And as she went away weeping and wailing Pritha
herself in grief followed her. She had not gone far when she saw her sons
shorn of their ornaments and robes, their bodies clad in deerskins, and
their heads down with shame. And she beheld them surrounded by rejoicing
foes' and pitied by friends. Endued with excess of parental affection,
Kunti approached her sons in that state, and embracing them all, and in
accents choked by woe, She said these words,--
"Ye are virtuous and good-mannered, and adorned with all excellent
qualities and respectful behaviour. Ye are all high-minded, and engaged
in the service of your superiors. And ye are also devoted to the gods and
the performance of sacrifices. Why, then, hath this calamity overtaken
you. Whence is this reverse of fortune? I do not see by whose wickedness
this sin hath overtaken you. Alas I have brought you forth. All this must
be due to my ill fortune. It is for this that ye have been overtaken by
this calamity, though ye all are endued with excellent virtues. In energy
and prowess and strength and firmness and might, ye are not wanting. How
shall ye now, losing your wealth and possessions, live poor in the
pathless woods? If I had known before that ye were destined to live in
the woods, I would not have on Pandit's death come from the mountains of
Satasringa to Hastinapore. Fortunate was your father, as I now regard,
for he truly reaped the fruit of his asceticism, and he was gifted with
foresight, as he entertained the wish of ascending heaven, without having
to feel any pain on account of his sons. Fortunate also was the virtuous
Madri, as I regard her today, who had, it seems, a fore-knowledge of what
would happen and who on that account, obtained the high path of
emancipation and every blessing therewith. All, Madri looked upon me as
her stay, and her mind and her affections were ever fixed on me. Oh, fie
on my desire of life, owing to which suffer all this woe. Ye children, ye
are all excellent and dear unto me. I have obtained you alter much
suffering. I cannot leave you. Even I will go with you. Alas, O Krishna,
(Draupadi), why dost thou leave me so? Everything endued with life is
sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death?
Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O
thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art
thou? Why dost thou not deliver me and these best of men also from such
woe? They say that thou who art without beginning and without end
deliverest those that think of thee. Why doth this saying become untrue.
These my sons are ever attached to virtue and nobility and good fame and
prowess. They deserve not to suffer affliction. Oh, show them mercy.
Alas, when there are such elders amongst our race as Bhishma and Drona
and Kripa, all conversant with morality and the science of worldly
concerns, how could such calamity at all come? O Pandu, O king, where art
thou? Why sufferest thou quietly thy good children to be thus sent into
exile, defeated at dice? O Sahadeva, desist from going. Thou art my
dearest child, dearer, O son of Madri, than my body itself. Forsake me
not. It behoveth thee to have some kindness for me. Bound by the ties of
virtue, let these thy brothers go. But then, earn thou that virtue which
springeth from waiting upon me.'"
SECTION LXXIX
SECTION LXXX
Dhritarashtra said,--'What have they not to grieve for who will have to
encounter in battle those bulls among warriors--the sons of
Pandu--fighting on great cars and aided by allies?'
FOOTNOTES
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 3
VANA PARVA
by
[1883-1896]
SECTION I
(Aranyaka Parva)
Om! Having bowed down to Narayana, and Nara the foremost of male beings,
and the goddess Saraswati also, must the word Jaya be uttered.
'Alas, our families, we ourselves, and our homes are all gone, when the
wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana,
aspireth to this kingdom. And, Oh, our families, our (ancestral) usages,
our virtue and prosperity, are all doomed where this sinful wretch
supported by wretches as sinful aspireth to the kingdom! And, Oh, how can
happiness be there where these are not! Duryodhana beareth malice towards
all superiors, hath taken leave of good conduct, and quarreleth with
those that are near to him in blood. Covetous and vain and mean, he is
cruel by nature. The whole earth is doomed when Duryodhana becometh its
ruler. Thither, therefore, let us proceed whither the merciful and
high-minded sons of Pandu with passions under control and victorious over
foes, and possessed of modesty and renown, and devoted to pious
practices, repair!'
"Vaisampayana said, 'And saying this, the citizens went after the
Pandavas, and having met them, they all, with joined hands, thus
addressed the sons of Kunti and Madri.
'Blest be ye! Where will ye go, leaving us in grief? We will follow you
whithersoever ye will go! Surely have we been distressed upon learning
that ye have been deceitfully vanquished by relentless enemies! It
behoveth you not to forsake us that are your loving subjects and devoted
friends always seeking your welfare and employed in doing what is
agreeable to you! We desire not to be overwhelmed in certain destruction
living in the dominions of the Kuru king. Ye bulls among men, listen as
we indicate the merits and demerits springing respectively from
association with what is good and bad! As cloth, water, the ground, and
sesame seeds are perfumed by association with flowers, even so are
qualities ever the product of association. Verily association with fools
produceth an illusion that entangleth the mind, as daily communion with
the good and the wise leadeth to the practice of virtue. Therefore, they
that desire emancipation should associate with those that are wise and
old and honest and pure in conduct and possessed of ascetic merit. They
should be waited upon whose triple possessions, viz., knowledge (of the
Vedas), origin and acts, are all pure, and association with them is even
superior to (the study of the) scriptures. Devoid of the religious acts
as we are, we shall yet reap religious merit by association with the
righteous, as we should come by sin by waiting upon the sinful. The very
sight and touch of the dishonest, and converse and association with them;
cause diminution of virtue, and men (that are doomed to these), never
attain purity of mind. Association with the base impaireth the
understanding, as, indeed, with the indifferent maketh it indifferent,
while communion with the good ever exalteth it. All those attributes
which are spoken of in the world as the sources of religious merit, of
worldly prosperity and sensual pleasures, which are regarded by the
people, extolled in the Vedas, and approved by the well-behaved, exist in
you, separately and jointly! Therefore, desirous of our own welfare, we
wish to live amongst you who possess those attributes!
"Yudhishthira said, 'Blessed are we since the people with the Brahmanas
at their head, moved by affection and compassion credit us with merits we
have not. I, however, with my brothers, would ask all of you to do one
thing. Ye should not, through affection and pity for us, act otherwise!
Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and
most of my well-wishers, are all in the city of Hastinapura. Therefore,
if ye are minded to seek our welfare, cherish ye them with care, uniting
together as they are overwhelmed with sorrow and afflictions. Grieved at
our departure, ye have come far! Go ye back, and let your hearts be
directed with tenderness towards the relatives I entrust to you as
pledges! This, of all others, is the one act upon which my heart is set,
and by doing this ye would give me great satisfaction and pay me your
best regards!
"Vaisampayana continued, 'Thus exhorted by Yudhishthira the just, the
people in a body set up a loud wail exclaiming,--Alas, O king! And
afflicted and overwhelmed with sorrow on remembering the virtues of
Pritha's son, they unwillingly retraced their steps asking leave of the
Pandavas.
'The citizens having ceased to follow, the Pandavas ascended their cars,
and setting out reached (the site of) the mighty banian tree called
Pramana on the banks of the Ganges. And reaching the site of the banian
tree about the close of the day, the heroic sons of Pandu purified
themselves by touching the sacred water, and passed the night there. And
afflicted with woe they spent that night taking water alone as their sole
sustenance. Certain Brahmanas belonging to both classes, viz., those that
maintained the sacrificial fire and those that maintained it not, who
had, with their disciples and relatives, out of affection followed the
Pandavas thither also passed the night with them. And surrounded by those
utterers of Brahma, the king shone resplendent in their midst. And that
evening, at once beautiful and terrible, those Brahmanas having lighted
their (sacred) fires, began to chant the Vedas and hold mutual converse.
And those foremost of Brahmanas, with swan-sweet voices spent the night,
comforting that best of Kurus--the king."
SECTION II
"Vaisampayana said, 'When that night passed away and day broke in, those
Brahmamas who supported themselves by mendicancy, stood before the
Pandavas of exalted deeds, who were about to enter the forest. Then king
Yudhishthira, the son of Kunti, addressed them, saying, "Robbed of our
prosperity and kingdom, robbed of everything, we are about to enter the
deep woods in sorrow, depending for our food on fruits and roots, and the
produce of the chase. The forest too is full of dangers, and abounds with
reptiles and beasts of prey. It appeareth to me that ye will certainly
have to suffer much privation and misery there. The sufferings of the
Brahmanas might overpower even the gods. That they would overwhelm me is
too certain. Therefore, O Brahmana, go ye back whithersoever ye list!'
"The Brahmanas replied, 'O king, our path is even that on which ye are
for setting out! It behoveth thee not, therefore, to forsake us who are
thy devoted admirers practising the true religion! The very gods have
compassion upon their worshippers,--specially upon Brahmanas of regulated
lives!'
"Vaisampayana continued. 'Saying this, the weeping king sat himself down
upon the ground. Then a learned Brahmana, Saunaka by name versed in
self-knowledge and skilled in the Sankhya system of yoga, addressed the
king, saying, 'Causes of grief by thousands, and causes of fear by
hundreds, day after day, overwhelm the ignorant but not the wise. Surely,
sensible men like thee never suffer themselves to be deluded by acts that
are opposed to true knowledge, fraught with every kind of evil, and
destructive of salvation. O king, in thee dwelleth that understanding
furnished with the eight attributes which is said to be capable of
providing against all evils and which resulteth from a study of the Sruti
(Vedas) and scriptures! And men like unto thee are never stupefied, on
the accession of poverty or an affliction overtaking their friends,
through bodily or mental uneasiness! Listen, I shall tell the slokas
which were chanted of old by the illustrious Janaka touching the subject
of controlling the self! This world is afflicted with both bodily and
mental suffering. Listen now to the means of allaying it as I indicate
them both briefly and in detail. Disease, contact with painful things,
toil and want of objects desired.--these are the four causes that induce
bodily suffering. And as regards disease, it may be allayed by the
application of medicine, while mental ailments are cured by seeking to
forget them yoga-meditation. For this reason, sensible physicians first
seek to allay the mental sufferings of their patients by agreeable
converse and the offer of desirable objects And as a hot iron bar thrust
into a jar maketh the water therein hot, even so doth mental grief bring
on bodily agony. And as water quencheth fire, so doth true knowledge
allay mental disquietude. And the mind attaining ease, the body findeth
ease also. It seemeth that affection is the root of all mental sorrow. It
is affection that maketh every creature miserable and bringeth on every
kind of woe. Verily affection is the root of all misery and of all fear,
of joy and grief of every kind of pain. From affection spring all
purposes, and it is from affection that spring the love of worldly goods!
Both of these (latter) are sources of evil, though the first (our
purposes) is worse than the second. And as (a small portion of) fire
thrust into the hollow of a tree consumeth the tree itself to its roots,
even so affection, ever so little, destroyeth both virtue and profit. He
cannot be regarded to have renounced the world who hath merely withdrawn
from worldly possessions. He, however, who though in actual contact with
the world regardeth its faults, may be said to have truly renounced the
world. Freed from every evil passion, soul dependent on nothing with such
a one hath truly renounced the world. Therefore, should no one seek to
place his affections on either friends or the wealth he hath earned. And
so should affection for one's own person be extinguished by knowledge.
Like the lotus-leaf that is never drenched by water, the souls of men
capable of distinguishing between the ephemeral and the everlasting, of
men devoted to the pursuit of the eternal, conversant with the scriptures
and purified by knowledge, can never be moved by affection. The man that
is influenced by affection is tortured by desire; and from the desire
that springeth up in his heart his thirst for worldly possessions
increaseth. Verily, this thirst is sinful and is regarded as the source
of all anxieties. It is this terrible thirst, fraught with sin that
leaneth unto unrighteous acts. Those find happiness that can renounce
this thirst, which can never be renounced by the wicked, which decayeth
not with the decay of the body, and which is truly a fatal disease! It
hath neither beginning nor end. Dwelling within the heart, it destroyeth
creatures, like a fire of incorporeal origin. And as a faggot of wood is
consumed by the fire that is fed by itself, even so doth a person of
impure soul find destruction from the covetousness born of his heart. And
as creatures endued with life have ever a dread of death, so men of
wealth are in constant apprehension of the king and the thief, of water
and fire and even of their relatives. And as a morsel of meat, if in air,
may be devoured by birds; if on ground by beasts of prey; and if in water
by the fishes; even so is the man of wealth exposed to dangers wherever
he may be. To many the wealth they own is their bane, and he that
beholding happiness in wealth becometh wedded to it, knoweth not true
happiness. And hence accession of wealth is viewed as that which
increaseth covetousness and folly. Wealth alone is the root of
niggardliness and boastfulness, pride and fear and anxiety! These are the
miseries of men that the wise see in riches! Men undergo infinite
miseries in the acquisition and retention of wealth. Its expenditure also
is fraught with grief. Nay, sometimes, life itself is lost for the sake
of wealth! The abandonment of wealth produces misery, and even they that
are cherished by one's wealth become enemies for the sake of that wealth!
When, therefore, the possession of wealth is fraught with such misery,
one should not mind its loss. It is the ignorant alone who are
discontented. The wise, however, are always content. The thirst of wealth
can never be assuaged. Contentment is the highest happiness; therefore,
it is, that the wise regard contentment as the highest object of pursuit.
The wise knowing the instability of youth and beauty, of life and
treasure-hoards, of prosperity and the company of the loved ones, never
covet them. Therefore, one should refrain from the acquisition of wealth,
bearing the pain incident to it. None that is rich free from trouble, and
it is for this that the virtuous applaud them that are free from the
desire of wealth. And as regards those that pursue wealth for purposes of
virtue, it is better for them to refrain altogether from such pursuit,
for, surely, it is better not to touch mire at all than to wash it off
after having been besmeared with it. And, O Yudhishthira, it behoveth
thee not to covet anything! And if thou wouldst have virtue, emancipate
thyself from desire of worldly possessions!'
'This then is the career of those that are without knowledge. Listen now
to the course of the wise they that are intent on profitable virtue, and
are desirous of emancipation! The Vedas enjoin act but renounce (interest
in) action. Therefore, shouldst thou act, renouncing Abhimana,[5]
performance of sacrifices, study (of the Vedas), gifts, penance, truth
(in both speech and act), forgiveness, subduing the senses, and
renunciation of desire,--these have been declared to be the eight
(cardinal) duties constituting the true path. Of these, the four first
pave the way to the world of the pitris. And these should be practised
without Abhimana. The four last are always observed by the pious, to
attain the heaven of the gods. And the pure in spirit should ever follow
these eight paths. Those who wish to subdue the world for purpose of
salvation, should ever act fully renouncing motives, effectually subduing
their senses, rigidly observing particular vows, devotedly serving their
preceptors, austerely regulating their fare, diligently studying the
Vedas, renouncing action as mean and restraining their hearts. By
renouncing desire and aversion the gods have attained prosperity. It is
by virtue of their wealth of yoga[6] that the Rudras, and the Sadhyas,
and the Adityas and the Vasus, and the twin Aswins, rule the creatures.
Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely
refraining from action with motive, strive to attain success in yoga and
by ascetic austerities. Thou hast already achieved such success so far as
thy debts to thy ancestors, both male and female concerned, and that
success also which is derived from action (sacrifices). Do thou, for
serving the regenerate ones endeavour to attain success in penances.
Those that are crowned with ascetic success, can, by virtue of that
success, do whatever they list; do thou, therefore, practising asceticism
realise all thy wishes."
SECTION III
"Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira,
for the sake of the Brahmanas adore the sun of wonderful appearance?"
'Yudhishthira said, "Thou art, O sun, the eye of the universe. Thou art
the soul of all corporeal existences. Thou art the origin of all things.
Thou art the embodiment of the acts of all religious men. Thou art the
refuge of those versed in the Sankhya philosophy (the mysteries of the
soul), and thou art the support of the Yogins. Thou art a door unfastened
with bolts. Thou art the refuge of those wishing for emancipation. Thou
sustainest and discoverest the world, and sanctifiest and supportest it
from pure compassion. Brahmanas versed in the Vedas appearing before
thee, adore thee in due time, reciting the hymns from the respective
branches (of the Vedas) they refer. Thou art the adored of the Rishis.
The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the
Guhyakas, and the Nagas, desirous of obtaining boons follow thy car
coursing through the skies. The thirty-three gods[8] with Upendra
(Vishnu) and Mahendra, and the order of Vaimanikas[9] have attained
success by worshipping thee. By offering thee garlands of the celestial
Mandaras[10] the best of the Vidyadharas have obtained all their desires.
The Guhyas and the seven orders of the Pitris--both divine and
human--have attained superiority by adoring thee alone. The Vasus, the
Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas,
and the Siddhas, have attained pre-eminence by bowing down unto thee.
There is nothing that I know in the entire seven worlds, including that
of Brahma which is beyond thee. There are other beings both great and
endued with energy; but none of them hath thy lustre and energy. All
light is in thee, indeed, thou art the lord of all light. In thee are the
(five) elements and all intelligence, and knowledge and asceticism and
the ascetic properties.[11] The discus by which the wielder of the
Saranga[12] humbleth the pride of Asuras and which is furnished with a
beautiful nave, was forged by Viswakarman with thy energy. In summer thou
drawest, by thy rays, moisture from all corporeal existences and plants
and liquid substances, and pourest it down in the rainy season. Thy rays
warm and scorch, and becoming as clouds roar and flash with lightning and
pour down showers when the season cometh. Neither fire nor shelter, nor
woolen cloths give greater comfort to one suffering from chilling blasts
than thy rays. Thou illuminest by thy rays the whole Earth with her
thirteen islands. Thou alone are engaged in the welfare of the three
worlds. If thou dost not rise, the universe becometh blind and the
learned cannot employ themselves in the attainment of virtue, wealth and
profit. It is through thy grace that the (three) orders of Brahmanas,
Kshatriyas and Vaisyas are able to perform their various duties and
sacrifices.[13] Those versed in chronology say that thou art the
beginning and thou the end of a day of Brahma, which consisteth of a full
thousand Yugas. Thou art the lord of Manus and of the sons of the Manus,
of the universe and of man, of the Manwantaras, and their lords. When the
time of universal dissolution cometh, the fire Samvartaka born of thy
wrath consumeth the three worlds and existeth alone And clouds of various
hues begotten of thy rays, accompanied by the elephant Airavata and the
thunderbolt, bring about the appointed deluges. And dividing thyself into
twelve parts and becoming as many suns, thou drinkest up the ocean once
more with thy rays. Thou art called Indra, thou art Vishnu, thou art
Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind.
And thou art lord and the eternal Brahma. Thou art Hansa, thou art
Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan,
Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art
Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka,
and Ravi, and Surya and Saranya and maker of day, and Divakara and
Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift
of speed and the destroyer of darkness, and the possessor of yellow
steeds. He that reverentially adoreth thee on the sixth or the seventh
lunar day with humility and tranquillity of mind, obtaineth the grace of
Lakshmi. They that with undivided attention adore and worship thee, are
delivered from all dangers, agonies, and afflictions. And they that hold
that thou art everywhere (being the soul of all things) living long,
freed from sin and enjoying an immunity from all diseases. O lord of all
food, it behoveth thee to grant food in abundance unto me who am desirous
of food even for entertaining all my guests with reverence. I bow also to
all those followers of thine that have taken refuge at thy feet--Mathara
and Aruna and Danda and others, including Asani and Kshuva and the
others. And I bow also to the celestial mothers of all creatures, viz.,
Kshuva and Maitri and the others of the class. O, let them deliver me
their supplient.'
"Vaisampayana said, 'Thus, O great king, was the sun that purifier of the
world, adored (by Yudhishthira). And pleased with the hymn, the maker of
day, self-luminous, and blazing like fire showed himself to the son of
Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I
shall provide thee with food for five and seven years together. And, O
king, accept this copper-vessel which I give unto thee. And, O thou of
excellent vows, as long as Panchali will hold this vessel, without
partaking of its contents fruits and roots and meat and vegetables cooked
in thy kitchen, these four kinds of food shall from this day be
inexhaustible. And, on the fourteenth year from this, thou shall regain
thy kingdom.'
'And having thus obtained the boon from the maker of day, the son of
Pandu, himself as resplendent as that celestial, began to entertain the
Brahmanas agreeably to their wishes. And obedient to their priest, the
sons of Pritha, on auspicious lunar days and constellations and
conjunctions, performed sacrifices according to the ordinance, the
scriptures, and the Mantras. After the sacrifices, the sons of Pandu,
blessed by the auspicious rites performed by Dhaumya and accompanied by
him, and surrounded also by the Brahmanas set out for the woods of
Kamyaka.'"
SECTION IV
"Vaisampayana said, 'O king, the Pandavas then rose up and welcomed
Vidura. And received by them, that descendant of the Ajamida line
(Vidura) sat in their midst and made the usual enquiries. And after
Vidura had rested awhile, those bulls among men asked him the reason of
his coming. And Vidura began to relate unto them in detail everything
connected with the bearing of Dhritarashtra the son of Amvika.'
SECTION VI
"Vaisampayana said, 'O king, after Vidura had gone to the abode of the
Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his
action. And thinking of the great intelligence of Vidura in matters
connected with both war and peace, and also of the aggrandisement of the
Pandavas in the future, Dhritarashtra, pained at the recollection of
Vidura, having approached the door of the hall of state fell down
senseless in the presence of the monarchs (in waiting) And regaining
consciousness, the king rose from the ground and thus addressed Sanjaya
standing by, 'My brother and friend is even like the god of justice
himself! Recollecting him today, my heart burneth in grief! Go, bring
unto me without delay my brother well-versed in morality!' Saying this,
the monarch wept bitterly. And burning in repentance, and overwhelmed
with sorrow at the recollection of Vidura, the king, from brotherly
affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and
ascertain whether my brother, expelled by my wretched self through anger,
liveth still! That wise brother of mine of immeasurable intelligence hath
never been guilty of even the slightest transgression, but, on the other
hand, he it is who hath come by grievous wrong at my hands! Seek him, O
wise one, and bring him hither; else, O Sanjaya, I will lay down my life!"
SECTION VII
"Vaisampayana said, 'Hearing that Vidura had returned, and that the king
had consoled him, the evil-minded son of Dhritarashtra began to burn in
grief. His understanding clouded by ignorance, he summoned the son of
Suvala, and Karna and Dussasana, and addressed them saying, 'The learned
Vidura, the minister of the wise Dhritarashtra, hath returned! The friend
of the sons of Pandu, he is ever engaged in doing what is beneficial to
them. So long as this Vidura doth not succeed in inducing the king to
bring them back, do ye all think of what may benefit me! If ever I behold
the sons of Pritha return to the city, I shall again be emaciated by
renouncing food and drink, even though there be no obstacle in my path!
And I shall either take poison or hang myself, either enter the pyre or
kill myself with my own weapons. But I shall never be able to behold the
sons of Pandu in prosperity!
"Sakuni said, 'O king, O lord of the earth, what folly hath taken
possession of thee! The Pandavas have gone to the forest, having given a
particular pledge, so that what thou apprehendest can never take place! O
bull of the Bharata race, the Pandavas ever abide by the truth. They will
never, therefore, accept the words of thy father! If however, accepting
the commands of the king, they come back to the capital, violating their
vow, even this would be our conduct, viz., assuming, an aspect of
neutrality, and in apparent obedience to the will of the monarch, we will
closely watch the Pandavas, keeping our counsels!'
SECTION VIII
"Vyasa said, 'O wise Dhritarashtra, hear what I say! I will tell thee
that which is for the great good of all the Kauravas! O thou of mighty
arms, it hath not pleased me that the Pandavas have gone to the forest
dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on
the expiration of the thirteenth year, recollecting all their woes, they
may shower death-dealing weapons, even like virulent poison, upon the
Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with
ire, seek to slay the sons of Pandu for the sake of their kingdom? Let
the fool be restrained; let thy son remain quiet! In attempting to slay
the Pandavas in exile, he will only lose his own life. Thou art as honest
as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou
of great wisdom, dissension with one's own kin are forbidden, sinful and
reprehensible! Therefore, O king, it behoveth thee to desist from such
acts! And, O Bharata, Duryodhana looketh with such jealousy towards the
Pandavas that great harm would be the consequence, if thou didst not
interfere. Or let this wicked son of thine, O monarch, along and
unaccompanied, himself go to the forest and live with the sons of Pandu.
For then, if the Pandavas, from association, feel an attachment for
Duryodhana, then, O king of men, good fortune may be thine. (This,
however, may not be)! For it hath been heard that one's congenital nature
leaveth him not till death. But what do Bhishma and Drona and Vidura
think? What also dost thou think? That which is beneficial should be done
while there is time, else thy purposes will be unrealised.'"
SECTION IX
"Dhritarashtra said, 'O holy one, I did not like this business of
gambling, but, O Muni, I think, I was made to consent to it drawn by
fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this
game at dice. No doubt, it was begot of folly. And, O thou who delightest
in the observance of vows, O illustrious one, knowing everything yet
influenced by paternal affection, I am unable to cast off my senseless
son, Duryodhana!'
"Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true!
We know it well that a son is the best of all things and that there is
nothing that is so good as a son. Instructed by the tears of Suravi,
Indra came to know that the son surpasseth in worth other valuable
possessions. O monarch, I will, in this connection, relate to thee that
excellent and best of stories, the conversation between Indra and Suravi.
In days of yore, Suravi, the mother of cows was once weeping in the
celestial regions. O child, Indra took compassion upon her, and asked
her, saying, 'O auspicious one! why dost thou weep? Is everything well
with the celestials? Hath any misfortune, ever so little, befallen the
world of men or serpents?' Suravi replied, 'No evil hath befallen thee
that I perceive. But I am aggrieved on account of my son, and it is
therefore, O Kausika, that I weep! See, O chief of the celestials, yonder
cruel husbandman is belabouring my weak son with the wooden stick, and
oppressing him with the (weight of the) plough, in consequence of which
my child agitated with agony is falling upon the ground and is at the
point of death. At sight of this, O lord of the celestials, I am filled
with compassion, and my mind is agitated! The one that is the stronger of
the pair is bearing his burthen of greater weight (with ease), but, O
Vasava, the other is lean, and weak and is a mass of veins and arteries!
He beareth his burthen with difficulty! And it is for him that I grieve.
See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he
is unable to bear his burthen. And it is for him that, moved by grief, I
weep in heaviness of heart and these tears of compassion trickle down my
eyes!'
"Sakra said, 'O fair one, when thousands of thy son are (daily)
oppressed, why dost thou grieve for one under infliction?' Suravi
replied. 'Although I have a thousand offspring, yet my affections flow
equally towards all! But, O Sakra, I feel greater compassion for one that
is weak and innocent!'
"Vyasa continued, 'Then Indra having heard these words of Suravi, was
much surprised, and O thou of the Kuru race, he became convinced that a
son is dearer than one's life! And the illustrious chastiser of Paka
thereupon suddenly poured there a thick shower and caused obstruction to
the husbandman's work. And as Suravi said, thy affections, O king,
equally flow towards all thy sons. Let them be greater towards those that
are weak! And as my son Pandu is to me, so art thou, O son, and so also
Vidura of profound wisdom! It is out of affection that I tell you all
this! O Bharata, thou art possessed of a hundred and one sons, but Pandu
hath only five. And they are in a bad plight and passing their days in
sorrow. How may they save their lives, how may they thrive such thoughts
regarding the distressed sons of Pritha continually agitate my soul! O
king of the earth, if thou desirest all the Kauravas to live, let thy son
Duryodhana make peace with the Pandavas!'"
SECTION X
"Vyasa said, 'O king, after having seen the Pandava brothers, here cometh
the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi,
O king, will admonish thy son for the welfare of this race. And, O
Kauravya, what he adviseth must be followed undoubtingly, for if what he
recommendeth is not done, the sage will curse thy son in anger.'
'O king, thus admonished by Maitreya, Duryodhana began to slap his thigh
resembling the trunk of the elephant, and smilingly began to scratch the
ground with his foot. And the wicked wretch spake not a word, but hung
down his head. And, O monarch, beholding Duryodhana thus offer him a
slight by scratching the earth silently, Maitreya became angry. And, as
if commissioned by fate, Maitreya, the best of Munis, overwhelmed by
wrath, set his mind upon cursing Duryodhana! And then, with eyes red in
anger, Maitreya, touching water, caused the evil-minded son of
Dhritarashtra, saying, 'Since, slighting me thou declinest to act
according to my words, thou shalt speedily reap the fruit of this thy
insolence! In the great war which shall spring out of the wrongs
perpetrated by thee, the mighty Bhima shall smash that thigh of thine
with a stroke of his mace!
'When the Muni had spoken so, king Dhritarashtra began to pacify the
sage, in order that what he had said might not happen. But Maitreya said,
'O king, if thy son concludeth peace with the Pandavas, this curse of
mine, O child, will not take effect, otherwise it must be as I have said!'
"Maitreya said, 'I shall not speak again unto thee, O king, for my words
are not regarded by thy son. After I have gone away, Vidura will relate
everything unto thee!' And saying this, Maitreya went away to the place
whence he had come. And Duryodhana also went out perturbed at the tidings
of Kirmira's death (at the hand of Bhima).'"
SECTION XI
(Kirmirabadha Parva)
'O foremost of kings, defeated at dice the Pandavas departed from hence
and travelling for three days and nights they at length reached those
woods that go by the name of Kamyaka. O king, just after the dreadful
hour of midnight when all nature is asleep, when man-eating Rakshasas of
terrible deeds begin to wander, the ascetics and the cowherds and other
rangers of the forest used to shun the woods of Kamyaka and fly to a
distance from fear of cannibals. And, O Bharata, as the Pandavas were at
this hour entering those woods a fearful Rakshasa of flaming eyes
appeared before them with a lighted brand, obstructing their path. And
with outstretched arms and terrible face, he stood obstructing the way on
which those perpetuators of the Kuru race were proceeding. With eight
teeth standing out, with eyes of coppery hue, and with the hair of his
head blazing and standing erect, the fiend looked like a mass of clouds
reflecting the rays of the sun or mingled with lightning flashes and
graced with flocks of cranes underneath on their wings. And uttering
frightful yells and roaring like a mass of clouds charged with rain, the
fiend began to spread the illusion proper to his species. Hearing that
terrible roar, birds along with other creatures that live on land or in
water, began to drop down in all directions, uttering cries of fear. And
in consequence of the deer and the leopards and the buffaloes and the
bears flying about in all directions, it seemed as if the forest itself
was in motion. And swayed by the wind raised by the sighs of the
Rakshasa, creepers growing at a great distance seemed to embrace the
trees with their arms of coppery leaves. And at that moment, a violent
wind began to blow, and the sky became darkened with the dust that
covered it. And as grief is the greatest enemy of the object of the five
senses, even so appeared before the Pandavas that unknown foe of theirs.
And beholding the Pandavas from a distance clad in black deer-skins, the
Rakshasa obstructed their passage through the forest even like the
Mainaka mountain. And at the sight of him never seen before the
lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose
braids had been dishevelled by the hand of Dussasana, stationed in the
midst of the five Pandavas, looked like a stream chafing amid five hills.
And seeing her overwhelmed with fear the five Pandavas supported her as
the five senses influenced by desire adhere to the pleasures relating to
their objects. And Dhaumya of great (ascetic) energy, in the presence of
the sons of Pandu, destroyed the fearful illusion that had been spread by
the Rakshasa, by applying various mantras, calculated to destroy the
Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of
crooked ways, capable of assuming any form at will, expanded his eyes in
wrath and seemed like death himself. Then king Yudhishthira, endued with
great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell
us what we should do for thee.' The Rakshasa thus addressed, answered
Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated
Kirmira. I live at ease in these deserted woods of Kamyaka, daily
procuring my food by vanquishing men in fight. Who are ye that have come
near me in the shape of my food? Defeating ye all in fight, I will eat ye
with pleasure.'
Vidura said, 'It was thus, O lord of men, that Kirmira was slain in
combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira
the just! And having rid the forest of its pest, the victorious
Yudhishthira the just, began to live in that dwelling of theirs, with
Draupadi. And those bulls of the Bharata race comforting Draupadi began
to cheerfully extol Bhima with glad hearts. And after the Rakshasa had
been slain, borne down by the might of Bhima's arms, those heroes entered
into the peaceful forest freed from its annoyance. Passing through the
great forest I saw lying the body of the wicked and fearless Rakshasa
slain by Bhima's might. And, O Bharata, there I heard of this achievement
of Bhima from those Brahmanas who have assembled round the Pandavas.'
SECTION XII
(Arjunabhigamana Parva)
Vaisampayana said, 'Hearing that the Pandavas had been banished, the
Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in
affliction in the great forest. And the consanguineous relatives of
Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and
powerful brothers--the Kaikeyas, their hearts fired with wrath, went to
the forest to see the sons of Pritha. And reproaching the sons of
Dhritarashtra, they said, 'What should we do?' And those bulls of the
Kshatriya race, with Vasudeva at their head, sat themselves down round
Yudhishthira the just. And respectfully saluting that foremost of the
Kurus, Kesava mournfully said, 'The earth shall drink the blood of
Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these
in battle and defeating their followers along with their royal allies,
will we all install Yudhishthira the just on the throne! The wicked
deserve to be slain! Verily, this is eternal morality.'
"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the
Gandhamadana mountains for ten thousand years as a Muni having his home
where evening fell! Living upon water alone, thou hadst, in days of old,
O Krishna, also dwelt for full eleven thousand years by the lake of
Pushkara! And, O slayer of Madhu, with arms upraised and standing on one
leg, thou hadst passed a hundred years on the high hills of Vadari,[16]
living all the while upon air! And leaving aside thy upper garment, with
body emaciated and looking like a bundle of veins, thou hadst lived on
the banks of the Saraswati, employed in thy sacrifice extending for
twelve years! And, O Krishna of mighty energy, in observance of thy vow
thou hadst stood on one leg for the length of a thousand years of the
celestials, on the plains of Prabhasa which it behoveth the virtuous to
visit! Vyasa hath told me that thou art the cause of the creation and its
course! And, O Kesava, the lord of Kshetra,[17] thou art the mover of all
minds, and the beginning and end of all things! All asceticism resteth in
thee, and thou too art the embodiment of all sacrifices, and the eternal
one! Slaying the Asura Naraka, offspring of the Earth-first begotten,
thou hadst obtained his ear-rings, and performed, O Krishna, the first
horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O
bull of all the worlds, having performed that feat, thou hast become
victorious over all! Thou hadst slain all the Daityas and Danavas
mustered in battle, and giving the lord of Sachi (Indra) the sovereignty
of the universe, thou hast, O Kesava of mighty arms, taken thy birth
among men! O slayer of all foes, having floated on the primordial waters,
thou subsequently becamest Hari,[18] and Brahma and Surya and Dharma, and
Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala
and the firmament the earth, and the ten directions! Thyself increate,
thou art the lord of the mobile and the immobile universe, the Creator of
all, O thou foremost of all existences! And, O slayer of Madhu, O thou of
abundant energy, in the forest of Chitraratha thou didst, O Krishna,
gratify with thy sacrifice the chief of all the gods, the highest of the
high! O Janardana, at each sacrifice thou didst offer, according to
shares, gold by hundreds and thousands. And, O son of the Yadava race,
becoming the son of Aditi, O exalted one of the supreme attributes, thou
hast been known as the younger brother of Indra! And, O thou chastiser of
foes, even while a child thou didst, O Krishna, in consequence of thy
energy, fill by three steps only the heaven, the firmament, and the
earth! And, O thou soul of all covering the heaven and the firmament
(while thou wert thus transformed), thou didst dwell in the body of the
sun and afflict him with thy own splendour! And, O exalted one, in thy
incarnations on those thousand occasions, thou hadst slain, O Krishna,
sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and
slaying Nisunda and Naraka. Thou hast again rendered safe the road to
Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala
with his adherents, and Jarasandha and Saivya and Satadhanwan! And on thy
car roaring like unto clouds and effulgent like the sun, thou didst
obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle!
Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And
slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha
itself! These have all been slain in battle; listen to me as I speak of
others (also slain by thee)! At Iravati thou hast slain king Bhoja equal
unto Karttavirya in battle, and both Gopati and Talaketu also have been
slain by thee! And, O Janardana, thou hast also appropriate unto thyself
the sacred city of Dwarka, abounding in wealth and agreeable unto the
Rishi themselves, and thou wilt submerge it at the end within the ocean!
O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O
thou of the Dasarha race, of anger and envy and untruth and cruelty? O
thou who knowest no deterioration, all the Rishis, coming unto thee
seated in thy glory on the sacrificial ground, seek protection of thee!
And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting
all things and withdrawing this universe into thy own self, thou
repressor of all foes! O thou of the Vrishni race, at the beginning of
the Yuga, there sprang from thy lotus-like navel, Brahma himself, and
lord of all mobile and immobile things, and whose is this entire
universe! When the dreadful Danavas Madhu and Kaitava were bent on
slaying Brahma, beholding their impious endeavour thou wert angry, and
from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus
these two foremost of the deities have sprung from thy body in order to
do thy work! Even Narada it was who hath told me this! O Narayana, thou
didst, in the forest of Chaitraratha, celebrate with plentiful gifts a
grand sacrifice consisting of a multitude of rites! O God, O thou of eyes
like lotus leaves, the deeds thou hast performed while still a boy,
having recourse to thy might and aided by Baladeva, have never been done
by others, nor are they capable of being achieved by others in the
future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!'
"Dhrishtadyumna said, 'I will slay Drona, Sikhandin will slay the
grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will slay
Karna. And, O sister, assisted by Rama and Krishna, we are invincible in
battle by even the slayer himself of Vritra--what are the sons of
Dhritarashtra?'
"Vaisampayana continued, 'After these words had been spoken, all the
heroes there turned their faces towards Vasudeva, who then in their midst
began to speak as follows.'"
SECTION XIII
SECTION XIV
"Yudhishthira said, 'O Krishna, why wert thou absent (from the Anartta
country)? And, O descendant of the Vrishni race, while thou wert away,
where didst thou dwell? And what didst thou do while out of thy kingdom?'
"Krishna said, 'O bull of the Bharata race, I had gone for the purpose of
destroying the (arranging) city Salwa. And, O foremost of the Kauravas,
listen to the reasons I had for so doing! The heroic son of Damaghosha,
the well-known king Sisupala of mighty arms and great energy, was slain
by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked
one could not from anger bear to see the first worship offered to me!
Hearing that he had been slain, Salwa, burning with fierce anger, came to
Dwaraka, while, O Bharata, it was empty, myself being away, residing with
you here. And having arrived there on a car made of precious metals and
hence called the Souva, he had an encounter with the youthful princes of
the Vrishni race--those bulls of that line--and fought With them
mercilessly. And slaughtering many youthful Vrishnis of heroic valour,
the wicked one devastated all the gardens of the city. And, O thou of
mighty arms, he said, 'Where is that wretch of the Vrishni race,
Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the
pride of that person so eager for fight! Tell me truly, O Anarttas! I
will go there where he is. And after killing that slayer of Kansa and
Kesi, will I return! By my weapon I swear that I will not return with out
slaying him!' And exclaiming repeatedly--Where is he? Where is he? the
lord of Saubha rusheth to this place and that, desirous of encountering
me in battle? And Salwa also said, 'Impelled by wrath for the destruction
of Sisupala I shall today send to the mansion of Yama that treacherous
miscreant of mean mind?' And, O king, he further said, 'That Janardana
shall I slay, who, wretch that he is, hath killed my brother who was but
a boy of tender years, and who was slain not on the field of battle,
unprepared as he was!' Having, O great king, wailed thus, and having, O
son of the Kuru race, abused me thus, he rose into the sky on his car of
precious metals capable of going anywhere at will! On returning (to my
kingdom) I heard what, O Kaurava, the evil-minded and wicked king of
Maticka had said regarding myself! And, O descendant of the Kuru race, I
was agitated with wrath, and, O king, having reflected upon everything, I
set my heart upon slaying him! And, learning, O Kauravya, of his
oppression of the Anarttas, of his abuse of myself, and of his excessive
arrogance, I resolved upon the destruction of that wretch! And, O lord of
earth, I accordingly set out (from my city), for slaying the (lord of)
the Saubha. And searching him here and there, I found him in an island in
the midst of the ocean! Then, O king, blowing my conch called the
Panchajanya obtained from the sea, and challenging Salwa to combat, I
stood for the fight! At that instant, I had an encounter with numerous
Danavas, all of whom, however, I subdued and prostrated on the ground. O
mighty-armed one, it was owing to this affair that I could not then come
(unto thee)! As soon as I heard of the unfair game of dice at Hastinapur,
I have come here desirous of seeing ye who have been plunged in
distress.'"
SECTION XV
"Vasudeva said, 'O mighty-armed king, hearing that the son of Srutasravas
(Sisupala) had been slain by me, Salwa, O best of the Bharata race, came
to the city of Dwaravati! And, O son of Pandu, the wicked king,
stationing his forces in array, besieged that city around and above. And
stationing himself in the upper regions, the king began his fight with
the city. And that encounter commenced with a thick shower of weapons
from all sides. And, O bull of the Bharata race, the city at that time
was well-fortified on all sides, according to the science (of
fortification), with pennons, and arches, and combatants, and walls and
turrets, and engines, and miners, and streets barricaded with spiked
wood-works and towers and edifices with gate-ways well-filled with
provisions, and engines for hurling burning brands and fires, and
vessels, of deer-skins (for carrying water), and trumpets, tabors, and
drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls
of stone and battle-axes and other weapons and shield embossed with iron,
and engines for hurling balls and bullets and hot liquids! And the city
was also well-defended by numerous cars, and, O tiger among Kurus, by
Gada and Shamva and Uddhava and others, and by warriors of prowess tried
in battle, all well-born and capable of encountering any foe! And these
all placing themselves on commanding posts, aided by cavalry and
standard-bearers, began to defend the town. And Ugrasena and Uddhava and
others, to prevent carelessness, Proclaimed throughout the city that
nobody should drink. And all the Vrishnis and the Andhakas, well-knowing
that they would be slain by Salwa if they behaved carelessly, remained
sober and watchful. And the police soon drove out of the city all mimes
and dancers and singers of the Anartta country. And all the bridges over
rivers were destroyed, and boats forbidden to ply, and the trenches
(around the city) were spiked with poles at the bottom. And the land
around the city for full two miles was rendered uneven, and holes and
pits were dug thereon, and combustibles were secreted below the surface.
Our fort, O sinless one, is naturally strong and always well-defended and
filled with all kinds of weapons! And in consequence of the preparations
made, our city was more prepared than ever to meet the foe. And, O chief
of the Bharatas, in consequence of all this, the city looked like that of
Indra himself. And, O king, at the time of Salwa's approach, nobody could
either enter or leave the town of the Vrishnis and the Andhakas without
presenting the sign that had been agreed upon. And all the streets of the
town and the open spaces were filled with numerous elephants and horses!
And, O thou of mighty arms, the combatants were all specially gratified
with allowances and wages, and rations, and weapons, and dresses! And
amongst the combatants there was none who was not paid in gold, and none
who was not paid at all, and none who was not somehow obliged, and none
who was not of tried valour! And, O thou of eyes like lotus-leaves, it
was thus Dwaraka, abounding in well-ordered arrangements, was defended by
Ahuka (Ugrasena)!'"
SECTION XVI
"Vasudeva continued, 'O king of kings, Salwa, the lord of Saubha, came
towards our city with an immense force consisting of infantry, cavalry
and elephants! And the army headed by king Salwa, consisting of four
kings of forces, occupied a level ground commanding a copious
water-supply. And forsaking cemeteries and temples dedicated to the gods,
and sacred trees, and grounds covered by ant-hills, that host occupied
every other place. And the roads (leading to the city) were blocked up by
the divisions of the army, and the secret entrances also were all blocked
up by the enemy's camp. And, O Kauravya, like unto the lord of birds
(Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him,
O bull among men, his host equipped with all kinds of arms, skilled in
all weapons, consisting of a dense display of cars and elephants and
cavalry abounding in banners, and well-paid and well-fed foot-soldiers
possessed of great strength and bearing every mark of heroism and
furnished with wonderful chariots and bows. And beholding the army of
Salwa, the youthful princess of the Vrishni race resolved to encounter it
sallying out of the city. And, O king, Charudeshna, Samva, and the mighty
warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending
on their chariots, and clad in mail, and decked with ornaments, with
colours flying, resolved to encounter the mighty and countless host of
Salwa! And Samva taking up his bows eagerly attacked on the field of
battle Kshemavriddhi, the commander of Salwa's forces and his chief
counsellor also! And, O thou foremost of Bharatas, the son of Jambavati
then began to shower arrows in a continuous stream even as Indra
showereth down rain! And, O mighty king, then Kshemavriddhi, the
commander of Salwa's forces, bore that shower of arrows, immovable as the
Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged
at Samva mightier volley of shafts, aided by his powers of illusion! And
dispersing by counter illusion that discharge inspired by illusion, Samva
showered on his (adversary's) car a thousand arrows! Then pierced by the
shafts on Samva and overwhelmed there with Kshemavriddhi, the commander
of the hostile host, left the field by the help of his fleet-steed! And
when the wicked general of Salwa had left the field, a mighty Daitya
called Vegavat rushed at my son! And, O best of monarchs, thus attacked,
the heroic Samva, the perpetuator of the Vrishni race, bore that onset of
Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of
prowess incapable of being baffled, whirling a quickly-going mace, hurled
it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell
down on the ground, like a weather-beaten and faded lord of the forest of
decayed roots! And on that heroic Asura of mighty energy, being slain
with the mace, my son entered within that mighty host and began to fight
with all. And, O great king, a well-known Danava named Vivindhya, a
mighty warrior wielding a large and powerful bow, encountered
Charudeshna! And, O monarch, the encounter between Charudeshna and
Vivindhya was as fierce as that in days of yore between Vritra and
Vasava! And enraged with each other the combatants pierced each other
with their arrows, uttering loud roars like unto two powerful lions! Then
the son of Rukmini fixed on his bow-string a mighty weapon possessing the
splendour of fire or the sun, and capable of destroying all foes, having
first vivified it with incantations! Then, O monarch, that mighty warrior
my son, fired with wrath, challenged Vivindhya and discharged the weapon
at him. And the Danava struck with that weapon, fell down on the ground a
lifeless corpse! And beholding Vivindhya slain, and the whole host waver,
Salwa advanced again on his beautiful car capable of going everywhere.
And, O king of mighty arms, beholding Salwa on that beautiful car of his,
the combatants of Dwaraka wavered with fear! But, O thou of the Kuru
race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of
good cheer, said, 'Waver ye not, and staying behold me fight I Even I
shall, by force, repell that car with Salwa on it! Ye Yadavas, this day,
I shall, with my weapons like unto serpents discharged from my bow with
my hand, destroy this host of the lord of Saubha! Be of good cheer, ye
all! Fear not! The lord of Saubha will be slain today! Attached by me,
the wretch will meet with destruction together with his car!' O son of
Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host,
O hero, remained on the field, and began to fight cheerfully!'"
SECTION XVII
"Vasudeva continued, 'O bull of the Bharata race, having spoken thus unto
the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car. And
the car he rode was drawn by excellent steeds in mail. And over it stood
a standard bearing the figure of a Makara with gaping mouth and fierce as
Yama. And with his steeds, more flying than running on the ground, he
rushed against the foe And the hero equipped with quiver and sword, with
fingers cased in leather, twanged his bow possessed of the splendour of
the lightning, with great strength, and transferring it from hand to
hand, as if in contempt of the enemy, spread confusion among the Danavas
and other warriors of the city of Saubha. And as hot in contempt of the,
foe, and continuously slew the Danavas in battle, no one could mark the
slightest interval between his successive shafts. And the colour of his
face changed not, and his limbs trembled not. And people only heard his
loud leonine roars indicative of wonderful valour. And the aquatic
monster with mouth wide open, that devourer of all fishes, placed on
golden flag-staff of that best of cars, struck terror into the hearts of
Salwa's warriors. And, O king, Pradyumna, the mower of foes rushed with
speed against Salwa himself so desirous of an encounter! And, O
perpetuator of the Kuru race, braved by the heroic Pradyumna in that
mighty battle, the angry Salwa could ill bear the challenge! And that
conqueror of hostile cities, Salwa, maddened by anger, descended from his
beautiful car of unchecked speed, resolved to encounter Pradyumna. And
the people beheld the fight between Salwa and the foremost of Vrishni
heroes, which was even like unto the encounter between Vasava with Vali.
And, O hero, mounting on his beautiful car decked with gold and furnished
with flags and flag-staffs and quivers, the illustrious and mighty Salwa
began to discharge his arrows at Pradyumna! Pradyumna also by the energy
of his arms, overwhelmed Salwa in the combat by a thick shower of arrows.
The king of Saubha, however, thus attacked in battle by Pradyumna,
endured him not, but discharged at my son arrows that were like blazing
fire. But the mighty Pradyumna parried off that arrowy shower. Beholding
this, Salwa rained on my son other weapons of blazing splendour. Then, O
foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini
discharged without loss of time an arrow that was capable of entering the
vitals of a foe in fight. And that winged shaft shot by my son, piercing
Salwa's mail, entered his heart--whereupon he fell down, in a swoon. And
beholding the heroic king Salwa fallen down deprived of sense, the
foremost of the Danavas fled away rending the ground beneath their feet.
And, O lord of the earth, the army of Salwa sent up exclamations of Oh!
and Alas! seeing their king, the lord of Saubha, drop down bereft of
sense! And O son of the Kuru race, regaining his senses, the mighty Salwa
rose and all of a sudden discharged his arrows on Pradyumna. Then the
heroic and mighty armed Pradyumna, sorely pierced by his adversary about
his throat, was enfeebled on his car. And, O mighty king, wounding the
son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and
filling the entire earth with it! And, O Bharata, when my son became
senseless, Salwa, without losing a moment, again discharged at him other
shafts difficult to bear. And pierced with numberless arrows and deprived
of his senses, Pradyumna, O chief of the Kuru race, became motionless on
the field of battle!'"
SECTION XVIII
"Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when
Pradyumna became senseless the Vrishnis who had come to the fight were
all disheartened and filled with grief! And the combatants of the Vrishni
and Andhaka races burst into exclamations of Oh! and Alas! while great
joy was felt by the enemy and beholding him thus deprived of sense, his
trained charioteer, the son of Daruka, soon carried him off the field by
the help of his steeds. The car had not gone far when that best of
warriors regained his senses, and taking up his bow addressed his
charioteer, saying, 'O son of the Suta tribe, what hast thou done? Why
dost thou go leaving the field of battle? This is not the custom of the
Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at
the sight of a Salwa in that fierce encounter? Or hast thou been
disheartened, beholding the fight? O! tell me truly thy mind!' The
charioteer answered. 'O son of Janardana, I have not been confounded, nor
hath fear taken possession of me. On the other hand, O son of Kesava, the
task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O
hero, I am slowly retiring from the field. This wretch is stronger than
thou art! It behoveth a charioteer to protect the warrior on the car,
however, when he is deprived of his senses! O thou gifted with length of
days, thou shouldst always be protected by me, even as it behoveth thee
to protect me! Thinking that the warrior on the car should always be
protected (by his charioteer), I am carrying thee away! Further, O thou
of mighty arms, thou art alone, while the Danavas are many. Thinking, O
son of Rukmini, that thou art not equal to them in the encounter, I am
going away!'
SECTION XIX
Vasudeva continued, Thus addressed, the son of Suta race replied in haste
unto Pradyumna, that foremost of all endued with strength, in these sweet
words, 'O son of Rukmini, I fear not to guide the horses on the field of
battle, and I am acquainted also with the customs of the Vrishnis in war!
It is not otherwise in the least! But, O thou blest with length of days,
those that guide the car are taught that the warrior on the car is, by
all means, to be protected by his charioteer! Thou wert also much
afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert
also deprived of thy senses, O hero! Therefore is it that I retired from
the field.' But, O chief of the Satwatas, now that thou hast regained thy
senses without much ado, do thou, O son of Kesava, witness my skill in
guiding the horses! I have been begotten by Daruka, and I have been duly
trained! I will now penetrate into the celebrated array of Salwa without
fear!
SECTION XX
"Vasudeva said, 'When Salwa had left the city of the Anarttas, I returned
to it, O king, on the completion of thy great Rajasuya sacrifice! On my
arrival I found Dwaraka shorn of its splendour, and, O great monarch,
there were not sounds of Vedic recitation or sacrificial offering, And
the excellent damsels were all destitute of ornaments, and the gardens
were devoid of beauty. And alarmed by the aspect, I asked the son of
Hridika saying, 'Why is it that the men and women of the city of the
Vrishnis are so woe-begone, O tiger among men?' O thou best of kings thus
asked the son of Hridika (Kritavarman) relate to me in detail the
invasion of the city by Salwa, and his subsequent departure from it. And,
O thou foremost of Bharatas, hearing all, even then I made up my mind to
slay Salwa. And encouraging the citizens, O best of Bharatas, I
cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes
of the Vrishni race, saying, 'Do ye, O bulls among the Yadavas, stay in
the city, taking every care, and know that I go to slay Salwa! I return
not to the city of Dwaravati without slaying him. I will again come to ye
having compassed the destruction of Salwa together with his car of
precious metals. Do ye strike up the sharp and middle and flat notes of
the Dundhuvi so dreadful to foes!' And O thou bull of the Bharata race,
thus adequately encouraged by me, those heroes cheerfully said unto me,
'Go and slay the enemies!' And thus receiving the benedictions of those
warriors with glad hearts, and causing the Brahmanas to utter auspicious
words and bowing down to the best of the regenerate ones, and to Siva
also, I set out on my car unto which were yoked the horses Saivya, and
Sugriva, filling all sides with the clatter (of my wheels) and blowing
that best of conchs, the Panchajanya! And, O king, O tiger among men,
accompanied by my redoubted and victorious army consisting of the four
kinds of the forces so persevering in battle, I set out. And leaving many
countries, and mountains, crowned with trees, and pieces of water, and
streams, I at last arrived at the country of Matrikavarta. It is there, O
thou tiger among men, that I heard that Salwa was coursing on his car of
precious metals near the ocean, and I followed in his pursuit. And, O
thou slayer of thy foes, having reached the main, Salwa on his car of
costly metals was in the midst of the deep heaving with billows! And on
seeing me from a distance, O Yudhishthira, that one of wicked soul
himself challenged me repeatedly to the fight. And many arrows capable of
piercing to the quick, discharged from my bow reached not his car. And at
this I was wroth! And, O king, that essentially sinful wretch of a
Daitya's son of irrepressible energy, on his part began to shoot thousand
upon thousands of arrows in torrents! And, O Bharata, he rained shafts
upon my soldiers and upon my charioteer and upon my steeds! But without
thinking of the shafts, we continued the conflict. Then the warriors
following Salwa poured on me straight arrows by thousands. And the Asuras
covered my horses and my car and Daruka with arrows capable of piercing
the very vitals. And, O hero, I could not at that time see either my
horses, or my car, or my charioteer Daruka! And I with my army was
covered with weapons. And, O son of Kunti, superhumanly skilled in
weapons, I also let fly from my bow arrows by tens of thousands,
inspiring them with mantras! But as that car of costly metals was in the
sky, full two miles off, it could not, O Bharata, be seen by my troops.
They could therefore only remaining on the field of battle look on like
spectators in a place of amusement, cheering me on by shouts loud as the
roar of the lion, and also by the sound of their clapping. And the tinted
arrows shot by the fore-part of hand penetrated into the bodies of the
Danavas like biting insects. And then arose cries in the car of precious
metals from those that were dying of wounds by those sharp arrows and
falling into the waters of the mighty ocean. And the Danavas deprived of
their arms, necks, and wearing the form of Kavandhas,--fell, sending up
tremendous roars. And as they fell they were devoured by animals living
in the waters of the ocean. And then I powerfully blew the Panchajanya
obtained from the waters and graceful as the lotus-stalk and white as
milk or the Kunda flower or the moon or silver. And seeing his soldiers
fall, Salwa the possessor of the car of precious metals, began to fight
with the help of illusion. And then he began to ceaselessly hurl at me
maces, and ploughshares, and winged darts and lances, and javelins, and
battle-axes, and swords and arrows blazing like javelins and
thunderbolts, and nooses, and broad swords, and bullets from barrels, and
shafts, and axes, and rockets. And permitting them to come towards me, I
soon destroyed them all by counter-illusion. And on this illusion being
rendered ineffectual, he began the contest with mountain peaks. And, O
Bharata, then there was darkness and light alternately, and the day was
now fair, and now gloomy, and now hot, and now cold. And there was a
perfect shower of coals, and ashes, and weapons. And creating such
illusion the enemy fought with me. And ascertaining it I destroyed his
illusion by counter-illusion. And in the due time I showered arrows all
round. And then, O mighty king, the dome of heaven blazed as with a
hundred suns, and, O son of Kunti with one hundred moons, and thousands
and ten thousands of stars! And then none could ascertain whether it was
day or night, or distinguish the points of the horizon. And, becoming
bewildered, I fixed on my bowstring the weapon called Pragnastra. And, O
son of Kunti, the weapon went like unto flakes of pure cotton blown away
by the winds! And a great fight took place, calculated to make the down
on one's body stand on end. And O best of monarchs, having regained,
light, I again fought with the enemy!'"
SECTION XXI
"Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus
encountered by me in battle, again ascended the sky. And O mighty
monarch, inspired with the desire of victory, that wicked one hurled at
me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and
as the weapons came along the sky, I speedily resisted them with my swift
arrows, and cut them in two or three pieces before they came at me. And
there was a great noise in the welkins. And Salwa covered Daruka, and my
steeds, and my car also with hundreds of straight shafts. Then, O hero,
Daruka, evidently about to faint, said unto me, 'Afflicted with the
shafts of Salwa I stay in the field, because it is my duty to do so. But
I am incapable of doing so (any longer). My body hath become weak!'
Hearing these piteous words of my charioteer, I looked at him, and found
the driver wounded with arrows. Nor was there a spot on his breasts or
the crown of his head, or body or his arms which was not, O thou foremost
of sons of Pandu, covered with shafts! And blood flowed profusely from
his wounds inflicted by arrows, and he looked like unto a mountain of red
chalk after a heavy shower. And, O thou of mighty arms, seeing the
charioteer with the reins in his hands thus pierced and enfeebled by the
shafts of Salwa in the field of battle, I cheered him up!
"'And, O Bharata, about this time, a certain person, having his home in
Dwaraka quickly coming to my car, addressed me like a friend, delivering
to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's
followers. And sadly and in a voice choked in sorrow, know, O
Yudhishthira, he said words'--O warrior, Ahuka, the lord of Dwaraka, hath
said these words unto thee! O Kesava, hear what thy father's friend
sayeth: O son of the Vrishni race, O thou irrepressible one, in thy
absence today Salwa, coming to Dwaraka, hath by main force killed
Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do
thou defend Dwaraka! This is thy principal duty!--Hearing these words of
his, my heart became heavy, and I could not ascertain what I should do
and what I should not. And, O hero, hearing of that great misfortune, I
mentally censured Satyaki, and Baladeva, and also that mighty pradyumna.
Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had
gone, O son of the Kuru race, to effect the destruction of Salwa's city.
And in a sorrowful heart, I asked myself,--Doth that destroyer of foes,
the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and
Charudeshna possessed of prowess, and Shamva and others? For, O thou
tiger among men, these living, even the bearer himself of the thunderbolt
could by no means destroy Suta's son (Vasudeva)! And thought, I, It is
plain that Vasudeva is dead and equally plain that the others with
Baladeva at their head have been deprived of life--This was my certain
conclusion. And, O mighty king, thinking of the destruction of those all,
I was overwhelmed with grief! And it was in this state of mind that I
encountered Salwa afresh. And now I saw, O great monarch, Vasudeva
himself falling from the car of precious metals! And, O warrior I swooned
away, and, O king of men, my sire seemed like unto Yayati after the loss
of his merit, falling towards the earth from heaven! And like unto a
luminary whose merit hath been lost saw my father falling, his head-gear
foul and flowing loosely, and his hair and dress disordered. And then the
bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I
sat down on the side of the car. And, O thou descendant of the Bharata
race, seeing me deprived of consciousness on the car, and as if dead, my
entire host exclaimed Oh! and Alas! And my prone father with
out-stretched arms and lower limbs, appeared like a dropping bird. And
him thus falling, O thou of mighty arms, O hero, the hostile warriors
bearing in their hands lances and axes struck grievously! And (beholding
this) my heart trembled! and soon regaining my consciousness, O warrior,
I could not see in that mighty contest either the car of costly metals,
or the enemy Salwa, or my old father! Then I concluded in my mind that it
was certainly illusion. And recovering my senses, I again began to
discharge arrows by hundreds."
SECTION XXII
SECTION XXIII
SECTION XXIV
SECTION XXV
SECTION XXVI
SECTION XXVII
Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna
seated in the evening, conversed with one another afflicted with sorrow
and grief. And the handsome and well informed Krishna dear unto her lords
and devoted to them, thus spake unto Yudhishthira, Then sinful, cruel,
and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for
us, when, O king, that evil-hearted wretch having sent thee with myself
into the woods dressed in deer-skin feeleth no regret! The heart of that
wretch of evil deeds must surely be made of steel when he could at that
time address thee, his virtuous eldest brother, in words so harsh! Having
brought thee who deservest to enjoy every happiness and never such woe,
into such distress, alas, that wicked-minded and sinful wretch joyeth
with his friends! O Bharata, when dressed in deer-skin thou hast set out
for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the
evil-minded Sakuni, and Dussasana that bad and fierce brother of
Duryodhana, did not shed tears! With the exception of these, O thou best
of the Kurus, all other Kurus filled with sorrow shed tears from their
eyes! Beholding this thy bed and recollecting what thou hadst before, I
grieve, O king, for thee who deservest not woe and hast been brought up
in every luxury! Remembering that seat of ivory in thy court, decked with
jewels and beholding this seat of kusa grass, grief consumeth me, O king!
I saw thee, O king, surrounded in thy court by kings! What peace can my
heart know in not beholding thee such now? I beheld thy body, effulgent
as the sun, decked with sandal paste! Alas, grief depriveth me of my
senses in beholding thee now besmeared with mud and dirt! I saw thee
before, O king, dressed in silken clothes of pure white! But I now behold
thee dressed in rags? Formerly, O king, pure food of every kind was
carried from thy house on plates of gold for Brahmanas by thousands! And,
O king, food also of the best kind was formerly given by thee unto
ascetics both houseless and living in domesticity! Formerly, living in
dry mansion thou hadst ever filled with food of every kind plates by
thousands, and worshipped the Brahmanas gratifying every wish of theirs!
What peace, O king, can my heart know in not beholding all this now? And,
O great king, these thy brothers, endued with youth and decked with
ear-rings, were formerly fed by cook with food of the sweet flavour and
dressed with skill! Alas, O king, I now behold them all, so undeserving
of woe, living in the woods and upon what the wood may yield! My heart, O
King knoweth no peace! Thinking of this Bhimasena living in sorrow in the
woods, doth not thy anger blaze up, even though it is time? Why doth not
thy anger, O king, blaze up upon beholding the illustrious Bhimasena who
ever performeth everything unaided, so fallen into distress, though
deserving of every happiness? Why, O king, doth not thy anger blaze up on
beholding that Bhima living in the woods who was formerly surrounded with
numerous vehicles and dressed in costly apparel? This exalted personage
is ready to slay all the Kurus in battle. He beareth, however, all this
sorrow, only because he waiteth for the fufilment of thy promise! This
Arjuna, O king, though possessed of two hands, is equal, for the
lightness of his hand in discharging shafts, to (Kartavirya) Arjuna of a
thousand arms! He Is even (to foes), like unto Yama himself at the end of
the Yuga! It was by the prowess of his weapons that all the kings of the
earth were made to wait upon the Brahmanas at thy sacrifice? Beholding
that Arjuna that tiger among men worshipped by both the celestials and
the Danavas so anxious, why, O king, dost thou not feel indignant? I
grieve, O Bharata, that thy wrath doth not blaze up at sight of that son
of Pritha in exile, that prince who deserveth not such distress and who
hath been brought up in every luxury! Why doth not thy wrath blaze up at
sight of that Arjuna in exile, who, on a single car, hath vanquished
celestials and men and serpents? Why, O king, doth not thy wrath blaze up
at sight of that Arjuna in exile who, honoured with offerings of cars and
vehicles of various forms and horses and elephants, forcibly took from
the kings of the earth their treasures, who is the chastiser of all foes,
and who at one impetus can throw full five hundred arrows? Why, O king,
doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and
able-bodied and young, is the foremost of all swordsmen? Why, O king,
dost thou pardon the foe. O Yudhishthira, at sight of Madri's son, the
handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O
king, it sight of both Nakula and Sahadeva overwhelmed with grief, though
so undeserving of distress? Why also, O king, dost thou pardon the foe at
sight of myself in exile who, born in the race of Drupada and, therefore,
the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious
Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas,
thou hast no anger, else why is it that thy mind is not moved at sight of
thy brothers and myself (in such distress)? It is said that there is no
Kshatriya in the world who is bereft of anger. I now behold in thee,
however, a refutation of the proverb! That Kshatriya, O son of Pritha,
who discovereth not his energy when the opportunity cometh, is ever
disregarded by all creatures! Therefore, O king, thou shouldst not extend
thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou,
mayst slay them all! So also, O king, that Kshatriya who is not appeased
when the time for forgiveness cometh, becometh unpopular with every
creature and meeteth with destruction both in this and the other world!'"
SECTION XXVIII
"Listen now, O son of Virochana, to the demerits of those that are never
forgiving! The man of wrath who, surrounded by darkness, always
inflicteth, by help of his own energy, various kinds of punishment on
persons whether they deserve them or not, is necessarily separated from
his friends in consequence of that energy of his. Such a man is hated by
both relatives and strangers. Such a man, because he insulteth others,
suffereth loss of wealth and reapeth disregard and sorrow and hatred and
confusion and enemies. The man of wrath, in consequence of his ire,
inflicteth punishments on men and obtaineth (in return) harsh words. He
is divested of his prosperity soon and even of life, not to say, of
friends and relatives. He that putteth forth his might both upon his
benefactor and his foe, is an object of alarm to the world, like a snake
that hath taken shelter in a house, to the inmates thereof. What
prosperity can he have who is an object of alarm to the world? People
always do him an injury when they find a hole. Therefore, should men
never exhibit might in excess nor forgiveness on all occasions. One
should put forth his might and show his forgiveness on proper occasions.
He that becometh forgiving at the proper time and harsh and mighty also
at the proper time, obtaineth happiness both in this world and the other.
"'I shall now indicate the occasions in detail of forgiveness, as laid
down by the learned, and which should ever be observed by all. Hearken
unto me as I speak! He that hath done thee a service, even if he is
guilty of a grave wrong unto thee, recollecting his former service,
shouldst thou forgive that offender. Those also that have become
offenders from ignorance and folly should be forgiven for learning and
wisdom are not always easily attainable by man. They that having offended
thee knowingly, plead ignorance should be punished, even if their
offences be trivial. Such crooked men should never be pardoned. The first
offence of every creature should be forgiven. The second offence,
however, should be punished, even if it be trivial. If, however, a person
commiteth an offence unwillingly, it hath been said that examining his
plea well by a judicious enquiry, he should be pardoned. Humility may
vanquish might, humility may vanquish weakness. There is nothing that
humility may not accomplish. Therefore, humility is truly fiercer (than
it seemeth)! One should act with reference to place and time, taking note
of his own might or weakness. Nothing can succeed that hath been
undertaken without reference to place and time. Therefore, do thou ever
wait for place and time! Sometimes offenders should be forgiven from fear
of the people. These have been declared to be times of forgiveness. And
it hath been said that on occasions besides these, might should be put
forth against transgressors.'
"Draupadi continued, 'I, therefore, regard, O king, that the time hath
come for thee to put forth thy might! Unto those Kurus the covetous sons
of Dhritarashtra who injure us always, the present is not the time for
forgiveness! It behoveth thee to put forth thy might. The humble and
forgiving person is disregarded; while those that are fierce persecute
others. He, indeed, is a king who hath recourse to both, each according
to its time!'"
SECTION XXIX
SECTION XXX
"Draupadi said, 'I bow down unto Dhatri and Vidhatri who have thus
clouded thy sense! Regarding the burden (thou art to bear) thou thinkest
differently from the ways of thy fathers and grand-fathers! Influenced by
acts men are placed in different situations of life. Acts, therefore,
produce consequences that are inevitable; emancipation is desired from
mere folly. It seemeth that man can never attain prosperity in this world
by virtue, gentleness, forgiveness, straight-forwardness and fear of
censure! If this were not so, O Bharata, this insufferable calamity would
never have overtaken thee who art so undeserving of it, and these thy
brothers of great energy! Neither in those days of prosperity nor in
these days of thy adversity, thou, O Bharata, hath ever known anything so
dear to thee as virtue, which thou hast even regarded as dearer to thee
than life? That thy kingdom is for virtue alone, that thy life also is
for virtue alone, is known to Brahmanas and thy superiors and even the
celestials! I think thou canst abandon Bhimasena and Arjuna and these
twin sons of Madri along with myself but thou canst not abandon virtue! I
have heard that the king protecteth virtue; and virtue, protected by him,
protecteth him (in return)! I see, however, that virtue protecteth thee
not! Like the shadow pursuing a man, thy heart, O tiger among men, with
singleness of purpose, ever seeketh virtue. Thou hast never disregarded
thy equals, and inferiors and superiors. Obtaining even the entire world,
thy pride never increased! O son of Pritha, thou ever worshippest
Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of
worship! O son of Pritha, thou hast ever gratified the Brahmanas by
fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of
domestic lives have always been fed in thy house from off plates of gold
where I have distributed (food) amongst them. Unto the Vanaprasthas thou
always givest gold and food. There is nothing in thy house thou mayest
not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy
peace, performed in thy house, the things consecrated are first offered
unto guests and all creatures while thou livest thyself with what
remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for
obtaining fruition of desire, the religions rites of (ordinary)
domesticity, Paka sacrifices, and sacrifices of other kinds, are ever
performed in thy house. Even in this great forest, so solitary and
haunted by robbers, living in exile, divested of thy kingdom, thy virtue
hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika,
and Gosava, these grand sacrifices requiring large gifts have all been
performed by thee! O monarch, impelled by a perverse sense during that
dire hour of a losing match at dice, thou didst yet stake and loss thy
kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple,
gentle, liberal, modest, truthful, how, O king could thy mind be
attracted to the vice of gambling? I am almost deprived of my sense, O
king, and my heart is overwhelmed with grief, beholding this thy
distress, and this thy calamity! An old history is cited as an
illustration for the truth that men are subjects to the will of God and
never to their own wishes! The Supreme Lord and Ordainer of all ordaineth
everything in respect of the weal and woe, the happiness and misery, of
all creatures, even prior to their births guided by the acts of each,
which are even like a seed (destined to sprout forth into the tree of
life). O hero amongst men, as a wooden doll is made to move its limbs by
the wire-puller, so are creatures made to work by the Lord of all. O
Bharata, like space that covereth every object, God, pervading every
creature, ordaineth its weal or woe. Like a bird tied with a string,
every creature is dependent on God. Every one is subject to God and none
else. No one can be his own ordainer. Like a pearl on its string, or a
bull held fast by the cord passing through its nose, or a tree fallen
from the bank into the middle of the stream, every creature followeth the
command of the Creator, because imbued with His Spirit and because
established in Him. And man himself, dependent on the Universal Soul,
cannot pass a moment independently. Enveloped in darkness, creatures are
not masters of their own weal or woe. They go to heaven or hell urged by
God Himself. Like light straws dependent on strong winds, all creatures,
O Bharatas, are dependent on God! And God himself, pervading all
creatures and engaged in acts right and wrong, moveth in the universe,
though none can say This is God! This body with its physical attributes
is only the means by which God--the Supreme Lord of all maketh (every
creature) to reap fruits that are good or bad. Behold the power of
illusion that hath been spread by God, who confounding with his illusion,
maketh creatures slay their fellows! Truth-knowing Munis behold those
differently. They appear to them in a different light, even like the rays
of the Sun (which to ordinary eyes are only a pencil of light, while to
eyes more penetrating seem fraught with the germs of food and drink).
Ordinary men behold the things of the earth otherwise. It is God who
maketh them all, adopting different processes in their creation and
destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty
God, spreading illusion, slayeth his creatures by the instrumentality of
his creatures, as one may break a piece of inert and senseless wood with
wood, or stone with stone, or iron with iron. And the Supreme Lord,
according to his pleasure, sporteth with His creatures, creating and
destroying them, like a child with his toy (of soft earth). O king, it
doth seem to me that God behaveth towards his creatures like a father or
mother unto them. Like a vicious person, He seemeth to bear himself
towards them in anger! Beholding superior and well-behaved and modest
persons persecuted, while the sinful are happy, I am sorely troubled.
Beholding this thy distress and the prosperity of Suyodhana, I do not
speak highly of the Great Ordainer who suffereth such inequality! O sir,
what fruits doth the Great Ordainer reap by granting prosperity to
Dhritarashtra's son who transgresseth the ordinances, who is crooked and
covetous, and who injureth virtue and religion! If the act done pursueth
the doer and none else, then certainly it is God himself who is stained
with the sin of every act. If however, the sin of an act done doth not
attach to the doer, then (individual) might (and not God) is the true
cause of acts, and I grieve for those that have no might!'"
SECTION XXXI
SECTION XXXII
SECTION XXXIII
"Thus, O monarch, one should regard virtue, wealth and pleasure one after
another. One should not devote one self to virtue alone, nor regard
wealth as the highest object of one's wishes, nor pleasure, but should
ever pursue all three. The scriptures ordain that one should seek virtue
in the morning, wealth at noon, and pleasure in the evening. The
scriptures also ordain that one should seek pleasure in the first portion
of life, wealth in the second, and virtue in the last. And, O thou
foremost of speakers, they that are wise and fully conversant with proper
division of time, pursue all three, virtue, wealth, and pleasure,
dividing their time duly. O son of the Kuru race, whether independence of
these (three), or their possession is the better for those that desire
happiness, should be settled by thee after careful thought. And thou
shouldst then, O king, unhesitatingly act either for acquiring them, or
abandoning them all. For he who liveth wavering between the two
doubtingly, leadeth a wretched life. It is well known that thy behaviour
is ever regulated by virtue. Knowing this thy friends counsel thee to
act. Gift, sacrifice, respect for the wise, study of the Vedas, and
honesty, these, O king, constitute the highest virtue and are efficacious
both here and hereafter. These virtues, however, cannot be attained by
one that hath no wealth, even if, O tiger among men, he may have infinite
other accomplishments. The whole universe, O king, dependeth upon virtue.
There is nothing higher than virtue. And virtue, O king, is attainable by
one that hath plenty of wealth. Wealth cannot be earned by leading a
mendicant life, nor by a life of feebleness. Wealth, however, can be
earned by intelligence directed by virtue. In thy case, O king, begging,
which is successful with Brahmanas, hath been forbidden. Therefore, O
bull amongst men, strive for the acquisition of wealth by exerting thy
might and energy. Neither mendicancy, nor the life of a Sudra is what is
proper for thee. Might and energy constitute the virtue of the Kshatriya
in especial. Adopt thou, therefore, the virtue of thy order and slay the
enemies. Destroy the might of Dhritarashtra's sons, O son of Pritha, with
my and Arjuna's aid. They that are learned and wise say that sovereignty
is virtue. Acquire sovereignty, therefore, for it behoveth thee not to
live in a state of inferiority. Awake, O king, and understand the eternal
virtues (of the order). By birth thou belongest to an order whose deeds
are cruel and are a source of pain to man. Cherish thy subjects and reap
the fruit thereof. That can never be a reproach. Even this, O king, is
the virtue ordained by God himself for the order to which thou belongest!
If thou tallest away therefrom, thou wilt make thyself ridiculous.
Deviation from the virtues of one's own order is never applauded.
Therefore, O thou of the Kuru race, making thy heart what it ought to be,
agreeably to the order to which thou belongest, and casting away this
course of feebleness, summon thy energy and bear thy weight like one that
beareth it manfully. No king, O monarch, could ever acquire the
sovereignty of the earth or prosperity or affluence by means of virtue
alone. Like a fowler earning his food in the shape of swarms of little
easily-tempted game, by offering them some attractive food, doth one that
is intelligent acquire a kingdom, by offering bribes unto low and
covetous enemies. Behold, O bull among kings, the Asuras, though elder
brothers in possession of power and affluence, were all vanquished by the
gods through stratagem. Thus, O king, everything belongeth to those that
are mighty. And, O mighty-armed one, slay thy foes, having recourse to
stratagem. There is none equal unto Arjuna in wielding the bow in battle.
Nor is there anybody that may be equal unto me in wielding the mace.
Strong men, O monarch, engage in battle depending on their might, and not
on the force of numbers nor on information of the enemy's plans procured
through spies. Therefore, O son of Pandu exert thy might. Might is the
root of wealth. Whatever else is said to be its root is really not such.
As the shade of the tree in winter goeth for nothing, so without might
everything else becometh fruitless. Wealth should be spent by one who
wisheth to increase his wealth, after the manner, O son of Kunti, of
scattering seeds on the ground. Let there be no doubt then in thy mind.
Where, however, wealth that is more or even equal is not to be gained,
there should be no expenditure of wealth. For investment of wealth are
like the ass, scratching, pleasurable at first but painful afterwards.
Thus, O king of men, the person who throweth away like seeds a little of
his virtue in order to gain a larger measure of virtue, is regarded as
wise. Beyond doubt, it is as I say. They that are wise alienate the
friends of the foe that owneth such, and having weakened him by causing
those friends to abandon him thus, they then reduce him to subjection.
Even they that are strong, engage in battle depending on their courage.
One cannot by even continued efforts (uninspired by courage) or by the
arts of conciliation, always conquer a kingdom. Sometimes, O king, men
that are weak, uniting in large numbers, slay even a powerful foe, like
bees killing the despoiler of the honey by force of numbers alone. (As
regards thyself), O king, like the sun that sustaineth as well as slayeth
creatures by his rays, adopt thou the ways of the sun. To protect one's
kingdom and cherish the people duly, as done by our ancestors, O king,
is, it hath been heard by us, a kind of asceticism mentioned even in the
Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of
blessedness as he can by fair fight whether ending in victory or defeat.
Beholding, O king, this thy distress, the world hath come to the
conclusion that light may forsake the Sun and grace the Moon. And, O
king, good men separately as well as assembling together, converse with
one another, applauding thee and blaming the other. There is this,
moreover, O monarch, viz., that both the Kurus and the Brahmanas,
assembling together, gladly speak of thy firm adherence to truth, in that
thou hast never, from ignorance, from meanness, from covetousness, or
from fear, uttered an untruth. Whatever sin, O monarch, a king committeth
in acquiring dominion, he consumeth it all afterwards by means of
sacrifices distinguished by large gifts. Like the Moon emerging from the
clouds, the king is purified from all sins by bestowing villages on
Brahmanas and kine by thousands. Almost all the citizens as well as the
inhabitants of the country, young or old, O son of the Kuru race, praise
thee, O Yudhishthira! This also, O Bharata, the people are saying amongst
themselves, viz., that as milk in a bag of dog's hide, as the Vedas in a
Sudra, as truth in a robber, as strength in a woman, so is sovereignty in
Duryodhana. Even women and children are repeating this, as if it were a
lesson they seek to commit to memory. O represser of foes, thou hast
fallen into this state along with ourselves. Alas, we also are lost with
thee for this calamity of thine. Therefore, ascending in thy car
furnished with every implement, and making the superior Brahmanas utter
benedictions on thee, march thou with speed, even this very day, upon
Hastinapura, in order that thou mayst be able to give unto Brahmanas the
spoils of victory. Surrounded by thy brothers, who are firm wielders of
the bow, and by heroes skilled in weapons and like unto snakes of
virulent poison, set thou out even like the slayer Vritra surounded by
the Marutas. And, O son of Kunti, as thou art powerful, grind thou with
thy might thy weak enemies, like Indra grinding the Asuras; and snatch
thou from Dhritarashtra's son the prosperity he enjoyeth. There is no
mortal that can bear the touch of the shafts furnished with the feathers
of the vulture and resembling snakes of virulent poison, that would be
shot from the Gandiva. And, O Bharata, there is not a warrior, nor an
elephant, nor a horse, that is able to bear the impetus of my mace when I
am angry in battle. Why, O son of Kunti, should we not wrest our kingdom
from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and
the bull of the Vrishni race? Why, O king, should we not succeed in
wresting the (sovereignty of the) earth that is now in the hands of the
foe, if, aided by a large force, we do but strive?"
SECTION XXXIV
SECTION XXXV
Bhima said, 'O king, unsubstantial as thou art like froth, unstable like
a fruit (falling when ripe), dependent on time, and mortal, having
entered into an agreement in respect of time, which is infinite and
immeasurable, quick like a shaft or flowing like a stream, and carrying
everything before it like death itself, how canst regard it as available
by thee? How can he, O son of Kunti, wait whose life is shortened every
moment, even like a quantity of collyrium that is lessened each time a
grain is taken up by the needle? He only whose life is unlimited or who
knoweth with certitude what the period of his life is, and who knoweth
the future as if it were before his eyes, can indeed wait for the arrival
of (an expected) time. If we wait, O king, for thirteen years, that
period, shortening our lives, will bring us nearer to death. Death is
sure to overtake every creature having a corporeal existence. Therefore,
we should strive for the possession of our kingdom before we die. He that
faileth to achieve fame, by failing to chastise his foes, is like an
unclean thing. He is a useless burden on the earth like an incapacitated
bull and perisheth ingloriously. The man who, destitute of strength, and
courage, chastiseth not his foes, liveth in vain, I regard such a one as
low-born. Thy hand can rain gold; thy fame spreadeth over the whole
earth; slaying thy foes, therefore, in battle, enjoy thou the wealth
acquired by the might of thy arms. O repressor of all foes, O king, if a
man slaying his injurer, goeth the very day into hell, that hell becometh
heaven to him. O king, the pain one feeleth in having to suppress one's
wrath is more burning than fire itself. Even now I burn with it and
cannot sleep in the day or the night. This son of Pritha, called
Vibhatsu, is foremost in drawing the bow-string. He certainly burneth
with grief, though he liveth here like a lion in his den. This one that
desireth to slay without aid all wielders of the bow on earth, represseth
the wrath that riseth in his breast, like a mighty elephant. Nakula,
Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to
please thee. And all our friends along with the Srinjayas equally desire
to please thee. I alone, and Prativindhya's mother speak unto thee
burning with grief. Whatever I speak unto thee is agreeable to all of
them, for all of them plunged in distress, eagerly wish for battle. Then,
O monarch, what more wretched a calamity can overtake us that our kingdom
should be wrested from us by weak and contemptible foes and enjoyed by
them? O king, from the weakness of thy disposition thou feelest shame in
violating thy pledge. But, O slayer of foes, no one applaudeth thee for
thus suffering such pain in consequence of the kindliness of thy
disposition. Thy intellect, O king, seeth not the truth, like that of a
foolish and ignorant person of high birth who hath committed the words of
the Vedas to memory without understanding their sense. Thou art kind like
a Brahmana. How hast thou been born in the Kshatriya order? They that are
born in the Kshatriya order are generally of crooked hearts. Thou hast
heard (recited) the duties of kings, as promulgated by Manu, fraught with
crookedness and unfairness and precepts opposed to tranquillity and
virtue. Why dost thou then, O king, forgive the wicked sons of
Dhritarashtra? Thou hast intelligence, prowess, learning and high birth.
Why dost thou then, O tiger among men, act in respect of thy duties, like
a huge snake that is destitute of motion? O son of Kunti, he that
desireth to conceal us, only wisheth to conceal the mountains of Himavat
by means of a handful of grass. O son of Pritha, known as thou art over
whole earth, thou wilt not be able to live unknown, like the sun that can
never course through the sky unknown to men. Like a large tree in a
well-watered region with spreading branches and flowers and leaves, or
like Indra's elephant, how will Jishnu live unknown? How also will these
children, the brothers, Nakula and Sahadeva, equal unto a couple of young
lions, both live in secret? How, O son of Pritha, will Krishna--the
daughter of Drupada--a princess and mother of heroes, of virtuous deeds
and known over all the world, live unknown? Me also, everybody knoweth
from my boyhood. I do not see how I can live unknown. As well mighty
mountains of Meru be sought to be concealed. Then, again, many kings had
been expelled by us from their kingdom. These kings and princes will all
follow the bad son of Dhritarashtra, for robbed and exiled by us, they
have not still become friendly. Desiring to do good unto Dhritarashtra,
they will certainly seek to injure us. They will certainly set against us
numerous spies in disguise. If these discover us and report their
discovery, a great danger will overtake us. We have already lived in the
woods full thirteen months. Regard them, O king, for their length as
thirteen years. The wise have said that a month is a substitute for a
year, like the pot-herb that is regarded as a substitute for the Soma.
Or, (if thou breakest thy pledge), O king, thou mayst free thyself from
this sin by offering good savoury food to a quiet bull carrying sacred
burdens. Therefore, O king resolve thou to slay thy enemies. There is no
virtue higher than fighting, for every Kshatriya!"
SECTION XXXVI
"O thou of mighty arms, it is even so as thou hast said. But, O thou
foremost of speakers, listen now to another word I say. Whatever sinful
deeds, O Bhima, one seeketh to achieve, depending on his courage alone,
become always a source of pain. But, O thou of mighty arms, whatever is
begun with deliberation, with well-directed prowess, with all appliances,
and much previous thought, is seen to succeed. The gods themselves favour
such designs. Hear from me something about what, proud of thy might, O
Bhima, and led away by thy restlessness, thou thinkest should be
immediately begun. Bhurisravas, Sala, the mighty Jarasandha, Bhishma,
Drona, Karna, the mighty son of Drona, Dhritarashtra's sons--Duryodhana
and others--so difficult of being vanquished, are all accomplished in
arms and ever ready for battle with us. Those kings and chiefs of the
earth also who have been injured by us, have all adopted the side of the
Kauravas, and are bound by ties of affection to them. O Bharata, they are
engaged in seeking the good of Duryodhana and not of us. With full
treasures and aided by large forces, they will certainly strive their
best in battle. All the officers also of the Kuru army together with
their sons and relatives, have been honoured by Duryodhana with wealth
and luxuries. Those heroes are also much regarded by Duryodhana. This is
my certain conclusion that they will sacrifice their lives for Duryodhana
in battle. Although the behaviour of Bhishma, Drona, and the illustrious
Kripa, is the same towards us as towards them, yet, O thou of mighty
arms, this is my certain conclusion that in order to pay off the royal
favours they enjoy, they will throw their very lives, than which there is
nothing dearer, in battle. All of them are masters of celestial weapons,
and devoted to the practice of virtue. I think they are incapable of
being vanquished even by gods led by Vasava himself. There is again
amongst them that mighty warrior--Karna--impetuous, and ever wrathful,
master of all weapons, and invincible, and encased in impenetrable mail.
Without first vanquishing in battle all those foremost of men, unaided as
thou art, how canst thou slay Duryodhana? O Vrikodara, I cannot sleep
thinking of the lightness of hand of that Suta's son, who, I regard, is
the foremost of all wielders of the bow!"
SECTION XXXVII
SECTION XXXVIII
(Kairata Parva)
Janemejaya said, "O illustrious one, I desire to hear in detail the
history of the acquisition of weapons by Arjuna of spotless deeds. O tell
me how that tiger among men, Dhananjaya, of mighty arms and possessed of
great energy, entered that solitary forest without fear. And, O thou
foremost of those acquainted with the Veda, what also did Arjuna do while
dwelling there? How also were the illustrious Sthanu and the chief of the
celestials gratified by him? O thou best of regenerate ones, I desire to
hear all this under thy favour. Thou art omniscient; thou knowest all
about the gods and all about men. O Brahmana, the battle that took place
of old between Arjuna--that foremost of smiters never defeated in
battle--and Bhava was highly extraordinary and without parallel. It
maketh one's hair stand on end to hear of it. Even the hearts of those
lions among men--the brave sons of Pritha--trembled in consequence of
wonder and joy and a sense of their own inferiority. O tell me in full
what else Arjuna, did I do not see even the most trivial thing to Jishnu
that is censurable. Therefore, recite to me in full the history of that
hero."
Vaisampayana said, "O tiger among Kurus, I shall recite to thee that
narration, excellent and extensive and unrivalled, in connection with the
illustrious hero. O sinless one, hear in detail the particulars about
Arjuna's meeting with the three-eyed god of gods, and his contact with
the illustrious god's person!
SECTION XXXIX
Vaisampayana said, "After all those illustrious ascetics had gone away,
that wielder of the Pinaka and cleanser of all sins--the illustrious
Hara--assuming the form of a Kirata resplendent as a golden tree, and
with a huge and stalwart form like a second Meru, and taking up a hand
some bow and a number of arrows resembling snakes of virulent poison, and
looking like an embodiment of fire, came quickly down on the breast of
Himavat. And the handsome god of gods was accompanied by Uma in the guise
of a Kirata woman, and also by a swarm of merry spirits of various forms
and attire, and by thousands of women in the form and attire of Kiratas.
And, O king, that region suddenly blazed up in beauty, in consequence of
the arrival of the god of gods in such company. And soon enough a solemn
stillness pervaded the place. The sounds of springs, and water-courses,
and of birds suddenly ceased. And as the god of gods approached Pritha's
son of blameless deeds, he beheld a wonderful sight, even that of a
Danava named Muka, seeking, in the form of a boar, to slay Arjuna.
Phalguna, at the sight of the enemy seeking to slay him, took up the
Gandiva and a number of arrows resembling snakes of virulent poison. And
stringing his bow and filling the air with its twang, he addressed the
boar and said, 'I have come here but done thee no injury. As thou seekest
to slay me, I shall certainly send thee to the abode of Yama.' And
beholding that firm wielder of the bow--Phalguna--about to slay the boar,
Sankara in the guise of a Kirata suddenly bade him stop saying, 'The boar
like the mountain of Indrakila in hue hath been aimed at by me first';
Phalguna, however, disregarding these words, struck the boar. The Kirata
also blazing splendour, let fly an arrow like flaming fire and resembling
the thunderbolt at the same object. And the arrows thus shot by both fell
at the same instant of time upon the wide body of Muka, hard as adamant.
And the two shafts fell upon the boar with a loud sound, even like that
of Indra's thunderbolt and the thunder of the clouds falling together
upon the breast of a mountain. And Muka, thus struck by two shafts which
produced numerous arrows resembling snakes of blazing mouths, yielded up
his life, assuming once more his terrible Rakshasa form. Jishnu--that
slayer of foes--then beheld before him that person, of form blazing as
god, and attired in the dress of a Kirata and accompanied by many women.
And beholding him, the son of Kunti with a joyous heart addressed him
smilingly and said, 'Who art thou that thus wanderest in these solitary
woods, surrounded by women? thou of the splendour of gold, art thou not
afraid of this terrible forest? Why, again, didst thou shoot the boar
that was first aimed at by me? This Rakshasa that came hither, listlessly
or with the object, of slaying me, had been first aimed at by me. Thou
shalt not, therefore, escape from me with life. Thy behaviour towards me
is not consistent with the customs of the chase. Therefore, O
mountaineer, I will take thy life.' Thus addressed by the son of Pandu,
the Kirata, smiling replied unto his capable of wielding the bow with his
left hand, in soft words, saying, 'O hero, thou needst not be anxious on
my account. This forest land is proper abode for us who always dwell in
the woods. Respecting thyself, however, I may inquire, why thou hast
selected thy abode here amid such difficulties. We, O ascetic, have our
habitation in these woods abounding in animals of all kinds. Why dost
thou, so delicate and brought up in luxury and possessed of the splendour
of fire, dwell alone in such a solitary region?' Arjuna said, 'Depending
on the Gandiva and arrows blazing like fire, I live in this great forest,
like a second Pavaki. Thou hast seen how this monster--this terrible
Rakshasa--that came hither in the form of an animal, hath been slain by
me.' The Kirata replied, 'This Rakshasa, first struck with the shot from
my bow, was killed and sent to the regions of Yama by me. He was first
aimed at by me. And it is with my shot that he has been deprived of life.
Proud of thy strength, it behoveth thee not to impute thy own fault to
others. Thou art thyself in fault, O wretch, and, therefore, shalt not
escape from me with life. Stay thou: I will shoot at thee shafts like
thunderbolts. Strive thou also and shoot, to the best of thy power, thy
arrows at me.' Hearing these words of the Kirata, Arjuna became angry,
and attacked him with arrows. The Kirata, however, with a glad heart
received all those shafts upon himself, repeatedly saying, 'Wretch,
wretch, shoot thou best arrows capable of piercing into the very vitals.'
Thus addressed, Arjuna, began to shower his arrows on him. Both of them
then became angry and, engaging in fierce conflict, began to shoot at
each other showers of arrows, each resembling a snake of virulent poison.
And Arjuna rained a perfect shower of arrows on the Kirata, Sankara,
however, bore that downpour on him with a cheerful heart. But the wielder
of the Pinaka, having borne that shower of arrows for a moment, stood
unwounded, immovable like a hill. Dhananjaya, beholding his arrowy shower
become futile, wondered exceedingly, repeatedly saying, 'Excellent!
Excellent! Alas, this mountaineer of delicate limbs, dwelling on the
heights of the Himavat, beareth, without wavering, the shafts shot from
the Gandiva! Who is he? Is he Rudra himself, or some other god, or a
Yaksha, or an Asura? The gods sometimes do descend on the heights of the
Himavat. Except the god who wieldeth the Pinaka, there is none rise that
can bear the impetuosity of the thousands of arrows shot by me from the
Gandiva. Whether he is a god or a Yaksha, in fact, anybody except Rudra,
I shall soon send him, with my shafts, to the regions of Yama.' Thus
thinking, Arjuna, with a cheerful heart, began, O king, to shoot arrows
by hundreds, resembling in splendour the rays of the sun. That downpour
of shafts, however, the illustrious Creator of the worlds--the wielder of
the trident--bore with a glad heart, like a mountain bearing a shower of
rocks. Soon, however, the arrows of Phalguna were exhausted. And noticing
this fact, Arjuna became greatly alarmed. And the son of Pandu then began
to think of the illustrious god Agni who had before, during the burning
of the Khandava, given him a couple of inexhaustible quivers. And he
began to think, 'Alas, my arrows are all exhausted. What shall I shoot
now from my bow? Who is this person that swalloweth my arrows? Slaying
him with the end of my bow, as elephants are killed with lances, I shall
send him to the domains of the mace-bearing Yama.' The illustrious Arjuna
then, taking up his bow and dragging the Kirata with his bow-string,
struck him some fierce blows that descended like thunderbolts. When,
however, that slayer of hostile heroes--the son of Kunti--commenced the
conflict with the end of the bow, the mountaineer snatched from his hands
that celestial bow. And beholding his bow snatched from him, Arjuna took
up his sword, and wishing to end the conflict, rushed at his foe. And
then the Kuru prince, with the whole might of his arms, struck that sharp
weapon upon the head of the Kirata, a weapon that was incapable of being
resisted even by solid rocks. But that first of swords, at touch of the
Kirata's crown, broke into pieces. Phalguna then commenced the conflict
with trees and stones. The illustrious god in the form of the huge-bodied
Kirata, however, bore that shower of trees and rocks with patience. The
mighty son of Pritha then, his mouth smoking with wrath, struck the
invincible god in the form of a Kirata, with hi clenched fists, blows
that descended like thunderbolts. The god in the Kirata form returned
Phalguna's blows with fierce blows resembling the thunderbolts of Indra.
And in consequence of that conflict of blows between the son of Pandu and
the Kirata, there arose in that place loud and frightful sounds. That
terrible conflict of blows, resembling the conflict of yore between
Vritra and Vasava, lasted but for a moment. The mighty Jishnu clasping
the Kirata began to press him with his breast, but the Kirata, possessed
of great strength pressed the insensible son of Pandu with force. And in
consequence of the pressure of their arms and of their breasts, their
bodies began to emit smoke like charcoal in fire. The great god then,
smiting the already smitten son of Pandu, and attacking him in anger with
his full might, deprived him of his senses. Then, O Bharata, Phalguna,
thus pressed by the god of the gods, with limbs, besides, bruised and
mangled, became incapable of motion and was almost reduced to a ball of
flesh. And struck by the illustrious god, he became breathless and,
falling down on earth without power of moving, looked like one that was
dead. Soon, however, he regained consciousness, and, rising from his
prostrate position, with body covered with blood, became filled with
grief. Mentally prostrating himself before the gracious god of gods, and
making a clay image of that deity, he worshipped it, with offerings of
floral garlands. Beholding, however, the garland that he had offered to
the clay image of Bhava, decking the crown of the Kirata, that best of
Pandu's sons became filled with joy and regained his ease. And he
prostrated himself thereupon at the feet of Bhava, and the god also was
pleased with him. And Hara, beholding the wonder of Arjuna and seeing
that his body had been emaciated with ascetic austerities, spake unto him
in a voice deep as the roaring of the clouds, saying, 'O Phalguna, I have
been pleased with thee for thy act is without a parallel. There is no
Kshatriya who is equal to thee in courage, and patience. And, O sinless
one, thy strength and prowess are almost equal to mine. O mighty-armed
one, I have been pleased with thee. Behold me, O bull of the Bharata
race! O large-eyed one! I will grant thee eyes (to see me in my true
form). Thou wert a Rishi before. Thou wilt vanquish all thy foes, even
the dwellers of heaven; I will as I have been pleased with thee, grant
thee an irresistible weapon. Soon shall thou be able to wield that weapon
of mine."
Vaisampayana continued, "Endued with great might, the god whose sign was
the bull, taking into his the handsome hands of Arjuna, smilingly replied
unto him, saying, 'I have pardoned thee. And the illustrious Hara,
cheerfully clasping Arjuna with his arms, once more consoling Arjuna said
as follows."
SECTION XL
"Mahadeva said, 'Thou wert in thy former life Nara, the friend of
Narayana. In Vadari wert thou engaged in fierce ascetic austerities for
several thousands of years. In thee as well as in Vishnu--that first of
male beings--dwelleth great might. Ye both, by your might, hold the
universe; O lord, taking up that fierce bow whose twang resembled the
deep roar of the clouds, thou, as well as Krishna, chastisedest the
Danavas during the coronation of Indra. Even this Gandiva is that bow, O
son of Pritha, fit for thy hands. O foremost of male beings, I snatched
it from thee, helped by my powers of illusion. This couple of quivers,
fit for thee, will again be inexhaustible, O son of Pritha! And, O son of
the Kuru race, thy body will be free from pain and disease. Thy prowess
is incapable of being baffled. I have been pleased with thee. And, O
first of male beings, ask thou of me the boon that thou desirest. O
chastiser of all foes, O giver of proper respect, (to those deserving it)
not even in heaven is there any male being who is equal to thee, nor any
Kshatriya who is thy superior.'
"Arjuna said, 'O illustrious god having the bull for thy sign, if thou
wilt grant me my desire, I ask of thee, O lord that fierce celestial
weapon wielded by thee and called Brahmasira--that weapon of terrific
prowess which destroyeth, at the end of the Yuga the entire
universe--that weapon by the help of which, O god of gods, I may under
thy grace, obtain victory in the terrible conflict which shall take place
between myself (on one side), and Karna and Bhishma and Kripa and Drona
(on the other)--that weapon by which I may consume in battle Danavas and
Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that
weapon which when hurled with Mantras produceth darts by thousands and
fierce-looking maces and arrows like snakes of virulent poison, and by
means of which I may fight with Bhishma and Drona and Kripa and Karna of
ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even
this is my foremost desire, viz., that I may be able to fight with them
and obtain success.'
Bhava replied, 'O powerful one. I will give to thee that favourite weapon
of mine called the Pasuputa. O son of Pandu, thou art capable of holding,
hurling, and withdrawing it. Neither the chief himself of the gods, nor
Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How
could men know anything of it? But, O son of Pritha, this weapon should
not be hurled without adequate cause; for if hurled at any foe of little
might it may destroy the whole universe. In the three worlds with all
their mobile and immobile creatures, there is none who is incapable of
being slain by this weapon. And it may be hurled by the mind, by the eye,
by words, and by the bow.'"
SECTION XLI
Vaisampayana said, "The wielder of the Pinaka, having the bull for his
sign, thus disappeared in the very sight of the gazing son of Pandu, like
the sun setting in the sight of the world. Arjuna, that slayer of hostile
heroes, wondered much at this, saying, 'O, I have seen the great god of
gods. 'Fortunate, indeed I am, and much favoured, for I have both beheld
and touched with my hand the three-eyed Hara the wielder of the Pinaka,
in his boon-giving form. I shall win success. I am already great. My
enemies have already been vanquished by me. My purposes have been already
achieved.' And while the son of Pritha, endued with immeasurable energy,
was thinking thus, there came to that place Varuna the god of waters,
handsome and of the splendour of the lapis lazuli accompanied by all
kinds of aquatic creatures, and filling all the points of the horizon
with a blazing effulgence. And accompanied by Rivers both male and
female, and Nagas, and Daityas and Sadhyas and inferior deities, Varuna,
the controller and lord of all aquatic creatures, arrived at that spot.
There came also the lord Kuvera of body resembling pure gold, seated on
his car of great splendour, and accompanied by numerous Yakshas. And the
lord of treasures, possessed of great beauty, came there to see Arjuna,
illuminating the firmament with his effulgence. And there came also Yama
himself, of great beauty, the powerful destroyer of all the worlds,
accompanied by those lords of the creation--the Pitris--both embodied and
disembodied. And the god of justice, of inconceivable soul, the son of
Surya, the destroyer of all creatures, with the mace in hand, came there
on his car, illuminating the three worlds with regions of the Guhyakas,
the Gandharvas and the Nagas, like a second Surya as he riseth at the end
of the Yuga. Having arrived there, they beheld, from the effulgent and
variegated summits of the great mountain, Arjuna engaged in ascetic
austerities. And there came in a moment the illustrious Sakra also,
accompanied by his queen, seated on the back of (the celestial elephant)
Airavata, and surrounded also by all the deities. And in consequence of
the white umbrella being held over his head, he looked like the moon amid
fleecy clouds. And eulogised by Gandharvas, and Rishis endued with wealth
of asceticism, the chief of the celestials alighted on a particular
summit of the mountain, like a second sun. Then Yama possessed of great
intelligence, and fully conversant with virtue, who had occupied a summit
on the south, in a voice deep as that of the clouds, said these
auspicious words, 'Arjuna, behold us, the protectors of the worlds,
arrive here! We will grant thee (spiritual) vision, for thou deservest to
behold us. Thou wert in thy former life a Rishi of immeasurable soul,
known as Nara of great might At the command, O child, of Brahma, thou
hast been born among men! O sinless one, by thee shall be vanquished in
battle the highly virtuous grandsire of the Kurus--Bhishma of great
energy--who is born of the Vasus. Thou shalt also defeat all the
Kshatriyas of fiery energy commanded by the son of Bharadwaja in battle.
Thou shalt also defeat those Danavas of fierce prowess that have been
born amongst men, and those Danavas also that are called Nivatakavachas.
And, O son of the Kuru race, O Dhananjaya, thou shalt also slay Karna of
fierce prowess, who is even a portion of my father Surya, of energy
celebrated throughout the worlds. And, O son of Kunti, smiter of all
foes, thou shalt also slay all the portions of celestials and Danavas and
the Rakshasas that have been incarnate on earth. And slain by thee, these
shall attain to the regions earned by them according to their acts. And,
O Phalguna, the fame of thy achievements will last for ever in the world:
thou hast gratified Mahadeva himself in conflict. Thou shalt, with Vishnu
himself, lighten the burden of the earth. O accept this weapon of
mine--the mace I wield incapable of being baffled by any body. With this
weapon thou wilt achieve great deeds.'"
Vaisampayana continued, "After both Varuna and Yama had given away their
celestial weapons, the lord of treasures having his home on the heights
of Kailasa, then spake, 'O son of Pandu, O thou of great might and
wisdom, I too have been pleased with thee. And this meeting with thee
giveth me as much pleasure as a meeting with Krishna. O wielder of the
bow with the left hand, O thou of mighty arms, thou wert a god before,
eternal (as other gods). In ancient Kalpas, thou hadst every day gone
through ascetic austerities along with us. O best of men, I grant thee
celestial vision. O thou of mighty arms, thou wilt defeat even invincible
Daityas and Danavas. Accept of me also without loss of time, an excellent
weapon. With this thou wilt be able to consume the ranks of
Dhritarashtra. Take then this favourite weapon of mine called
Antarddhana. Endued with energy and prowess and splendour, it is capable
of sending the foe to sleep. When the illustrious Sankara slew Tripura,
even this was the weapon which he shot and by which many mighty Asuras
were consumed. O thou of invincible prowess I take it up for giving it to
thee. Endued with the dignity of the Meru, thou art competent to hold
this weapon.'"
"After these words had been spoken, the Kuru prince Arjuna endued with
great strength, duly received from Kuvera that celestial weapon. Then the
chief of the celestials addressing Pritha's son of ceaseless deeds in
sweet words, said, in a voice deep as that the clouds or the kettle-drum,
'O thou mighty-armed son of Kunti, thou art an ancient god. Thou hast
already achieved the highest success, and acquired the statue of a god.
But, O represser of foes, thou hast yet to accomplish the purposes of the
gods. Thou must ascend to heaven. Therefore prepare thou O hero of great
splendour! My own car with Matali as charioteer, will soon descend on the
earth. Taking thee, O Kaurava, to heaven, I will grant thee there all my
celestial weapons.'"
SECTION XLII
(Indralokagamana Parva)
"Arjuna replied, 'O Matali, mount thou without loss of time this
excellent car, a car that cannot be attained even by hundreds of Rajasuya
and horse sacrifices. Even kings of great prosperity who have performed
great sacrifices distinguished by large gifts (to Brahmanas), even gods
and Danavas are not competent to ride this car. He that hath not ascetic
merit is not competent to even see or touch this car, far less to ride on
it. O blessed one, after thou hast ascended, it, and after the horses
have become still, I will ascend it, like a virtuous man stepping into
the high-road of honesty.'"
SECTION XLIII
Vaisampayana said, "And the city of Indra which Arjuna saw was delightful
and was the resort of Siddhas and Charanas. And it was adorned with the
flowers of every season, and with sacred trees of all kinds. And he
beheld also celestial gardens called Nandana--the favourite resort of
Apsaras. And fanned by the fragrant breezes charged with the farina of
sweet-scented flowers, the trees with their lord of celestial blossoms
seemed to welcome him amongst them. And the region was such that none
could behold it who had not gone through ascetic austerities, or who had
not poured libations on fire. It was a region for the virtuous alone, and
not for those who had turned their back on the field of battle. And none
were competent to see it who had not performed sacrifices or observed
rigid vows, or who were without a knowledge of the Vedas, or who had not
bathed in sacred waters, or who were not distinguished for sacrifices and
gifts. And none were competent to see it who were disturbers of
sacrifices, or who were low, or who drank intoxicating liquors, or who
were violators of their preceptors' bed, or who were eaters of
(unsanctified) meat, or who were wicked. And having beheld those
celestial gardens resounding with celestial music, the strong-armed son
of Pandu entered the favourite city of Indra. And he beheld there
celestial cars by thousands, capable of going everywhere at will,
stationed in proper places. And he saw tens of thousands of such cars
moving in every direction. And fanned by pleasant breezes charged with
the perfumes of flowers, the son of Pandu was praised by Apsaras and
Gandharvas. And the celestials then, accompanied by the Gandharvas and
Siddhas and great Rishis, cheerfully reverenced Pritha's son of white
deeds. Benedictions were poured upon him, accompanied by the sounds of
celestial music. The strong-armed son of Pritha then heard around him the
music of conchs and drums. And praised all around, the son of Pritha then
went, at the command of Indra, to that large and extensive starry way
called by the name of Suravithi. There he met with the Sadhyas, the
Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras,
the Brahmarshis of the great splendour, and numerous royal sages with
Dilipa at their head, and Tumvura and Narada, and that couple of
Gandharvas known by the names of Haha and Huhu. And the Kuru prince--that
chastiser of foes--having met and duly saluted them, last of all beheld
the chief of the celestials--the god of a hundred sacrifices. Then the
strong-armed son of Pritha, alighting from the car approached the lord
himself of the gods--his father--that chastiser of Paka. And a beautiful
white umbrella furnished with a golden staff was held over the chief of
the celestials. And he was fanned with a Chamara perfumed with celestial
scents. And he was eulogised by many Gandharvas headed by Viswavasu and
others, by bards and singers, and by foremost Brahmanas chanting Rik and
Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him
by bending his head to the ground. And Indra thereupon embraced him with
his round and plump arms. And taking his hand, Sakra made him sit by him
on a portion of his own seat, that sacred seat which was worshipped by
gods and Rishis. And the lord of the celestials-that slayer of hostile
heroes--smelt the head of Arjuna bending in humility, and even took him
upon his lap. Seated on Sakra's seat at the command of that god of a
thousand eyes, Pritha's son of immeasurable energy began to blaze in
splendour like a second Indra. And moved by affection, the slayer of
Vritra, consoling Arjuna, touched his beautiful face with his own
perfumed hands. And the wielder of the thunderbolt, patting and rubbing
gently again and again with his own hands which bore the marks of the
thunderbolt the handsome and huge arms of Arjuna which resembled a couple
of golden columns and which were hard in consequence of drawing the
bowstring and son enhanced the beauty of the assembly, like the sun and
moon god of a thousand eyes--eyeing his son of curly locks smilingly and
with eyes expanded with delight, seemed scarcely to be gratified. The
more he gazed, the more he liked to gaze on. And seated on one seat, the
father and son enhanced the beauty of the assembly, like the sun and moon
beautifying the firmament together on the fourteenth day of the dark
fortnight. And a band of Gandharvas headed by Tumvuru skilled in music
sacred and profane, sang many verses in melodious notes. And Ghritachi
and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and
Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and
Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and
Madhuraswana, these and others by thousands, possessed of eyes like lotus
leaves, who were employed in enticing the hearts of persons practising
rigid austerities, danced there. And possessing slim waists and fair
large hips, they began to perform various evolutions, shaking their deep
bosoms, and casting their glances around, and exhibiting other attractive
attitude capable of stealing the hearts and resolutions and minds of the
spectators."
SECTION XLIV
Vaisampayana said, "The gods and the Gandharvas then, understanding the
wishes of India, procured an excellent Arghya and reverenced the son of
Pritha in a hurry. And giving water to wash both his feet and face, they
caused the prince to enter the palace of Indra. And thus worshipped,
Jishnu continued to live in the abode of his father. And the son of Pandu
continued all the while to acquire celestial weapons, together with the
means of withdrawing them. And he received from the hands of Sakra his
favourite weapon of irresistible force, viz., the thunder-bolt and those
other weapons also, of tremendous roar, viz., the lightnings of heaven,
whose flashes are inferable from the appearance of clouds and (the
dancing of) peacocks. And the son of Pandu, after he had obtained those
weapons, recollected his brothers. And at the command of Indra, however,
he lived for full five years in heaven, surrounded by every comfort and
luxury.
"After some time, when Arjuna had obtained all the weapons. Indra
addressed him in due time, saying, 'O son of Kunti, learn thou music and
dancing from Chitrasena. Learn the instrumental music that is current
among the celestials and which existeth not in the world of men, for, O
son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as
a friend unto Arjuna. And the son of Pritha lived happily in peace with
Chitrasena. And Chitrasena instructed Arjuna all the while in music;
vocal and instrumental and in dancing. But the active Arjuna obtained no
peace of mind, remembering the unfair play at dice of Sakuni, the son of
Suvala, and thinking with rage of Dussasana and his death. When however,
his friendship with Chitrasena had ripened fully, he at times learned the
unrivalled dance and music practised among the Gandharvas. And at last
having learnt various kinds of dance and diverse species of music, both
vocal and instrumental, that slayer of hostile heroes obtained no peace
of mind remembering his brothers and mother Kunti."
SECTION XLV
Vaisampayana said, "One day, knowing that Arjuna's glances were cast upon
Urvasi, Vasava, calling Chitrasena to himself, addressed him in private
saying, 'O king of Gandharvas, I am pleased; go thou as my messenger to
that foremost of Apsaras, Urvasi, and let her wait upon that tiger among
men, Phalguna. Tell her, saying these words of mine, 'As through my
instrumentality Arjuna hath learnt all the weapons and other arts,
worshipped by all, so shouldst thou make him conversant with the arts of
acquitting one's self in female company.' Thus addressed by Indra, the
chief of the Gandharvas in obedience to that command of Vasava, soon went
to Urvasi that foremost of Apsaras. And as he saw her, she recognised him
and delighted him by the welcome she offered and the salutation she gave.
And seated at ease he then smilingly addressed Urvasi, who also was
seated at ease, saying, 'Let it be known, O thou of fair hips, that I
come hither despatched by the one sole lord of heaven who asketh of thee
a favour. He who is known amongst gods and men for his many inborn
virtues, for his grace, behaviour, beauty of person, vows and
self-control; who is noted for might and prowess, and respected by the
virtuous, and ready-witted; who is endued with genius and splendid
energy, is of a forgiving temper and without malice of any kind; who hath
studied the four Vedas with their branches, and the Upanishads, and the
Puranas also; who is endued with devotion to his preceptors and with
intellect possessed of the eight attributes, who by his abstinence,
ability, origin and age, is alone capable of protecting the celestial
regions like Mahavat himself; who is never boastful; who showeth proper
respect to all; who beholdeth the minutest things as clearly as if those
were gross and large; who is sweet-speeched; who showereth diverse kinds
of food and drink on his friends and dependents; who is truthful,
worshipped of all, eloquent, handsome, and without pride; who is kind to
those devoted to him, and universally pleasing and dear to all; who is
firm in promise; who is equal to even Mahendra and Varuna in respect of
every desirable attribute, viz., Arjuna, is known to thee. O Urvasi, know
thou that hero is to be made to taste the joys of heaven. Commanded by
Indra, let him today obtain thy feet. Do this, O amiable one, for
Dhananjaya is inclined to thee.'
SECTION XLVI
Vaisampayana said, 'Having thus sent away the Gandharva successful in his
mission, Urvasi of luminous smiles, moved by the desire of possessing
Phalguna, took a bath. And having performed her ablutions, she decked
herself in charming ornaments and splendid garlands of celestial odour.
And inflamed by the god of love, and her heart pierced through and
through by the shafts shot by Manmatha keeping in view the beauty of
Arjuna, and her imagination wholly taken up by the thoughts of Arjuna,
she mentally sported with him on a wide and excellent bed laid over with
celestial sheets. And when the twilight had deepened and the moon was up,
that Apsara of high hips sent out for the mansions of Arjuna. And in that
mood and with her crisp, soft and long braids decked with bunches of
flowers, she looked extremely beautiful. With her beauty and grace, and
the charm of the motions of her eye-brows and of her soft accents, and
her own moon like face, she seemed to tread, challenging the moon
himself. And as she proceeded, her deep, finely tapering bosoms, decked
with a chain of gold and adorned with celestial unguents and smeared with
fragrant sandal paste, began to tremble. And in consequence of the weight
of her bosoms, she was forced to slightly stoop forward at every step,
bending her waist exceedingly beautiful with three folds. And her loins
of faultless shape, the elegant abode of the god of love, furnished with
fair and high and round hips and wide at their lower part as a hill, and
decked with chains of gold, and capable of shaking the saintship of
anchorites, being decked with thin attire, appeared highly graceful. And
her feet with fair suppressed ankles, and possessing flat soles and
straight toes of the colour of burnished copper and dorsum high and
curved like tortoise back and marked by the wearing of ornaments
furnished with rows of little bells, looked exceedingly handsome. And
exhilarated with a little liquor which she had taken, and excited by
desire, and moving in diverse attitudes and expressing a sensation of
delight, she looked more handsome than usual. And though heaven abounded
with many wonderful objects, yet when Urvasi proceeded in this manner,
the Siddhas and Charanas and Gandharvas regarded her to be the handsomest
object they had cast their eyes upon. And the upper half of her body clad
in an attire of fine texture and cloudy hues, she looked resplendent like
a digit of the moon in the firmament shrouded by fleecy clouds. And
endued with the speed of the winds or the mind, she of luminous smiles
soon reached the mansion of Phalguna, the son of Pandu. And, O best of
men, Urvasi of beautiful eyes, having arrived at the gate of Arjuna's
abode, sent word through the keeper in attendance. And (on receiving
permission), she soon entered that brilliant and charming palace. But, O
monarch, upon beholding her at night in his mansion, Arjuna, with a
fearstricken heart, stepped up to receive her with respect and as soon as
he saw her, the son of Pritha, from modesty, closed his eyes. And
saluting her, he offered the Apsara such worship as is offered unto a
superior. And Arjuna said, 'O thou foremost of the Apsaras, I reverence
thee by bending my head down. O lady, let me know thy commands. I wait
upon thee as thy servant.'"
"Hearing these words of Arjuna, Urvasi answered, saying, 'O son of The
chief of the celestials, we Apsaras are free and unconfined in our
choice. It behoveth thee not, therefore, to esteem me as thy superior.
The sons and grandsons of Puru's race, that have come hither in
consequence of ascetic merit do all sport with us, without incurring any
sin. Relent, therefore, O hero, it behoveth thee not to send me away. I
am burning with desire. I am devoted to thee. Accept me, O thou giver of
proper respect.'"
O child, and stand thee in good stead. O sinless one, ye will have on
earth to pass the thirteenth year (of your exile), unknown to all. It is
then that thou shalt suffer the curse of Urvasi. And having passed one
year as a dancer without manhood, thou shalt regain thy power on the
expiration of the term.'"
SECTION XLVII
Vaisampayana said, "One day, the great Rishi Lomasa in course of his
wanderings, went to the abode of Indra, desirous of beholding the lord of
the celestials. And the great Muni, having approached the chief of the
gods, bowed to him respectfully. And he beheld the son of Pandu occupying
half of the seat of Vasava. And worshipped by the great Rishis, that
foremost of Brahmanas sat on an excellent seat at the desire of Sakra.
And beholding Arjuna seated on Indra's seat, the Rishi began to think as
to how Arjuna who was a Kshatriya had attained to the seat of Sakra
himself. What acts of merit had been performed by him and what regions,
had been conquered by him (by ascetic merit), that he had obtained a seat
that was worshipped by the gods themselves? And as the Rishi was employed
with these thoughts, Sakra, the slayer of Vritra, came to know of them.
And having known them, the lord of Sachi addressed Lomasa with a smile
and said, 'Listen, O Brahmarshi, about what is now passing in thy mind.
This one is no mortal though he hath taken his birth among men. O great
Rishi, the mighty-armed hero is even my son born of Kunti. He hath come
hither, in order to acquire weapons for some purpose. Alas! dost thou not
recognise him as an ancient Rishi of the highest merit? Listen to me, O
Brahamana, as I tell thee who is and why he hath come to me. Those
ancient and excellent Rishis who were known by the names of Nara and
Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya.
And those Rishis, celebrated throughout the three worlds, and known by
the names of Nara and Narayana have, for the accomplishment of a certain
purpose, been born on earth--for the acquisition of virtue. That sacred
asylum which even gods and illustrious Rishis are not competent to
behold, and which is known throughout the world by the name of Vadari,
and situate by the source of the Ganga, which is worshipped by the
Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and
Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my
desire, been born on earth, and endued with mighty energy, will lighten
the burden thereof. Besides this, there are certain Asuras known as
Nivatakavachas, who, proud of the boon they have acquired, are employed
in doing us injuries. Boastful of their strength, they are even now
planning the destruction of the gods, for, having received a boon, they
no longer regard the gods. Those fierce and mighty Danavas live in the
nether regions. Even all the celestials together are incapable of
fighting with them. The blessed Vishnu--the slayer of Madhu--he, indeed
who is known on earth as Kapila, and whose glance alone, O exalted one,
destroyed the illustrious sons of Sagara, when they approached him with
loud sounds in the bowels of the earth,--that illustrious and invincible
Hari is capable, O Brahmana of doing us a great service. Either he or
Partha or both may do us that great service, without doubt. Verily as the
illustrious Hari had slain the Nagas in the great lake, he, by sight
alone, is capable of slaying those Asuras called the Nivatakavachas,
along with their followers. But the slayer of Madhu should not be urged
when the task is insignificant. A mighty mass of energy that he is. It
swelleth to increasing proportions, it may consume the whole universe.
This Arjuna also is competent to encounter them all, and the hero having
slain them in battle, will go back to the world of men. Go thou at my
request to earth. Thou wilt behold the brave Yudhishthira living in the
woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of
unbaffled prowess in battle, that he should not be anxious on account of
Phalguna, for that hero will return to earth a thorough master of
weapons, for without sanctified prowess of arms, and without skill in
weapons, he would not be able to encounter Bhishma and Drona and others
in battle. Thou wilt also represent unto Yudhishthira that the
illustrious and mighty-armed Gudakesa, having obtained weapons, hath also
mastered the science of celestial dancing and music both instrumental and
vocal. And thou wilt also tell him, O king of men, O slayer of foes,
thyself also, accompanied by all thy brothers, should see the various
sacred shrines. For having bathed in different sacred waters, thou wilt
be cleansed from thy sins, and the fever of thy heart will abate. And
then thou wilt be able to enjoy thy kingdom, happy in the thought that
thy sins have been washed off. And, O foremost of Brahmanas, endued with
ascetic power, it behoveth thee also to protect Yudhishthira during his
wandering over the earth. Fierce Rakshasas ever live in mountain
fastnesses and rugged steppes. Protect thou the king from those
cannibals.'
"After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently
addressed that Rishi, saying, 'Protect thou ever the son of Pandu. O best
of men, let the king, O great Rishi, protected by thee, visit the various
places of pilgrimage and give away unto Brahmanas in charity.'"
SECTION XLVIII
SECTION XLIX
"Sanjaya said, 'That which hath been uttered by thee, O king, with
respect to Duryodhana is all true. Nothing that thou hast said, O lord of
the earth, is untrue. The Pandavas of immeasurable energy have been
filled with rage at the sight of Krishna their wedded wife of pure
fame--brought in the midst of the assembly. Hearing also those cruel
words of Dussasana and Karna, they have been so incensed, O king, that
they will not, I ween, forgive (the Kurus) on my account. I have heard, O
king, how Arjuna hath gratified in battle by means of his bow the god of
gods--Sthanu of eleven forms. The illustrious lord of all the
gods--Kapardin himself--desirous of testing Phalguna, fought with him,
having assumed the guise of a Kirata. And there it was that the Lokapala,
in order to give away their weapons unto that bull of the Kuru race,
showed themselves unto him of undeteriorating prowess. What other man on
earth, except Phalguna, would strive to have a sight of these gods in
their own forms? And, O king, who is there that will weaken in battle
Arjuna, who could not be weakened by Maheswara himself possessed of eight
forms? Thy sons, having dragged Draupadi, and thereby incensed the sons
of Pandu, have brought this frightful and horrifying calamity upon
themselves. Beholding Duryodhana showing both his thighs unto Draupadi,
Bhima said with quivering lips, 'wretch! those thighs of thine will I
smash with my fierce descending mace, on the expiration of thirteen
years.' All the sons of Pandu are the foremost of smiters; all of them
are of immeasurable energy; all of them are well-versed in every kind of
weapons. For these, they are incapable of being vanquished even by the
gods. Incensed at the insult offered to their wedded wife, Pritha's sons,
urged by wrath, will, I ween, slay all thy sons in battle.'
"Dhritarashtra said, 'O charioteer, what mischief hath been done by Karna
uttering those cruel words, to the sons of Pandu! Was not the enmity
sufficient that was provoked by bringing Krishna into the assembly? How
can my wicked sons live, whose eldest brother and preceptor walketh not
in the path of righteousness? Seeing me void of eye-sight, and incapable
of exerting myself actively, my wretched son, O charioteer, believeth me
to be a fool, and listeneth not to my words. Those wretches also that are
his counsellors, viz., Karna and Suvala, and others, always pander to his
vices, as he is incapable of understanding things rightly. The shafts
that Arjuna of immeasurable prowess may lightly shoot, are capable of
consuming all my sons, leave alone those shafts that he will shoot,
impelled by anger. The arrows urged by the might of Arjuna's arms and
shot from his large bow, and inspired with mantras capable of converting
them into celestial weapons can chastise the celestials themselves. He
who hath for his counsellor and protector and friend that smiter of
sinful men--the lord of the three worlds--Hari himself--encountereth
nothing that he cannot conquer. This, O Sanjaya, is most marvellous in
Arjuna that, as we have heard, he hath been clasped by Mahadeva in his
arms. That also which Phalguna, assisted by Damodara did of old towards
helping Agni in the conflagration of Khandava, hath been witnessed by all
the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata
race become enraged, surely my sons along with their friends and the
Suvalas are all unequal to fight with them.'"
SECTION L
Janamejaya said, "Having sent the heroic sons of Pandu into exile, these
lamentations, O Muni, of Dhritarashtra were perfectly futile. Why did the
king permit his foolish son Duryodhana to thus incense those mighty
warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food
of the sons of Pandu, while they lived in the woods? Was it of the
wilderness, or was it the produce of cultivation?"
Vaisampayana said, "Those bulls among men, collecting the produce of the
wilderness and killing the deer with pure arrows, first dedicated a
portion of the food to the Brahmanas, and themselves are the rest. For, O
king, while those heroes wielding large bows lived in the woods, they
were followed by Brahmanas of both classes, viz., those worshipping with
fire and those worshipping without it. And there were ten thousand
illustrious Snataka Brahmanas, all conversant with the means of
salvation, whom Yudhishthira supported in the woods. And killing with
arrows Rurus and the black deer and other kinds of clean animals of the
wilderness, he gave them unto those Brahmanas. And no one that lived with
Yudhishthira looked pale or ill, or was lean or weak, or was melancholy
or terrified. And the chief of the Kurus--the virtuous king
Yudhishthira--maintained his brothers as if they were his sons, and his
relatives as if they were his uterine brothers. And Draupadi of pure fame
fed her husbands and the Brahmanas, as if she was their mother; and last
of all took her food herself. And the king himself wending towards the
east, and Bhima, towards the south, and the twins, towards the west and
the north, daily killed with bow in hand the deer of the forest, for the
sake of meat. And it was that the Pandavas lived for five years in the
woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all
the while in study and prayers and sacrifices."
SECTION LI
Sanjaya said, "This hath been thy great fault, O king, viz., that though
capable, thou didst not, from affection prevent thy son from doing what
he hath done. The slayer of Madhu, that hero of unfading glory, hearing
that the Pandavas had been defeated at dice, soon went to the woods of
Kamyaka and consoled them there. And Draupadi's sons also headed by
Dhrishtadyumna, and Virata, and Dhrishtaketu, and those mighty warriors,
the Kekayas, all went there. All that was said by these warriors at the
sight of Pandu's son defeated at dice, was learnt by me through our
spies. I have also told thee all, O king. When the slayer of Madhu met
the Pandavas, they requested him to become the charioteer of Phalguna in
battle. Hari himself, thus requested, answered them, saying, 'so be it.'
And even Krishna himself beholding the sons of Pritha dressed in deer
skins, became filled with rage, and addressing Yudhishthira, said, 'That
prosperity which the sons of Pritha had acquired at Indraprastha, and
which, unobtainable by other kings, was beheld by me at the Rajasuya
sacrifice, at which, besides, I saw all kings, even those of the Vangas
and Angas and Paundras and Odras and Cholas and Dravidas and Andhakas,
and the chiefs of many islands and countries on the sea-board as also of
frontier states, including the rulers of the Sinhalas, the barbarous
mlecchas, the natives of Lanka, and all the kings of the West by
hundreds, and all the chiefs of the sea-coast, and the kings of the
Pahlavas and the Daradas and the various tribes of the Kiratas and
Yavanas and Sakras and the Harahunas and Chinas and Tukharas and the
Sindhavas and the Jagudas and the Ramathas and the Mundas and the
inhabitants of the kingdom of women and the Tanganas and the Kekayas and
the Malavas and the inhabitants of Kasmira, afraid of the prowess of your
weapons, present in obedience to your invitation, performing various
offices,--that prosperity, O king, so unstable and waiting at present on
the foe, I shall restore to thee, depriving thy foe of his very life. I
shall, O chief of the Kurus, assisted by Rama and Bhima and Arjuna and
the twins and Akrura and Gada and Shamva and Pradyumna and Ahuka and the
heroic Dhrishtadyumna and the son of Sisupala, slay in battle in course
of a day Duryodhana and Karna and Dussasana and Suvala's son and all
others who may fight against us. And thou shalt, O Bharata, living at
Hastinapura along with thy brothers, and snatching from Dhritarashtra's
party the prosperity they are enjoying, rule this earth.' Even these, O
king, were Krishna's words unto Yudhishthira, who, on the conclusion of
Krishna's speech, addressed him in that meeting of heroes and in the
hearing of all those brave warriors headed by Dhrishtadyumna, saying, 'O
Janardana, I accept these words of thine as truth. O thou of mighty arms,
do thou, however, slay my enemies along with all their followers on the
expiry of thirteen years. O Kesava, promise this truly unto me. I
promised in the presence of the king to live in the forest as I am now
living.' Consenting to these words of king Yudhishthira the just, his
counsellors headed by Dhrishtadyumna soon pacified the incensed Kesava
with sweet words and expressions suitable to the occasion. And they also
said unto Draupadi of pure deeds in the hearing of Vasudeva himself,
these words, 'O lady, in consequence of thy anger, Duryodhana shall lay
down his life. We promise it, O thou of the fairest complexion.
Therefore, grieve no more. O Krishna, those that mocked thee, beholding
thee won at dice, shall reap the fruit of their act. Beasts of prey and
birds shall eat their flesh, and mock them thus. Jackals and vultures
will drink their blood. And, O Krishna, thou shalt behold the bodies of
those wretches that dragged thee by the hair prostrate on the earth,
dragged and eaten by carnivorous animals. They also that gave thee pain
and disregarded thee shall lie on the earth destitute of their heads, and
the earth herself shall drink their blood.' These and other speeches of
various kinds were uttered there, O king, by those bulls of the Bharata
race. All of them are endued with energy and bravery, and marked with the
marks of battle. On the expiration of the thirteenth year, those mighty
warriors, chosen by Yudhishthira and headed by Vasudeva, will come (to
the field of battle). Rama and Krishna and Dhananjaya and Pradyumna and
Shamva and Yuyudhana and Bhima and the sons of Madri and the Kekaya
princes and the Panchala princes, accompanied by the king of Matsya,
these all, illustrious and celebrated and invincible heroes, with their
followers and troops, will come. Who is there that, desiring to live,
will encounter these in battle, resembling angry lions of erect manes?'
SECTION LII
(Nalopakhyana Parva)
Janamejaya said, "When the high-souled Partha went to Indra's region for
obtaining weapons, what did Yudhishthira and the other sons of Pandu do?"
"While Yudhishthira the just, was speaking unto Bhima thus, there came
the great and illustrious Rishi Vrihadaswa before them. And beholding
that virtuous ascetic before him, the righteous king worshipped him
according to the ordinance, with the offering of Madhuparka. And when the
ascetic was seated and refreshed, the mighty-armed Yudhishthira sat by
him, and looking up at the former, addressed him thus in exceedingly
piteous accents:
'O holy one, summoned by cunning gamblers skilled at dice, I have been
deprived of wealth and kingdom through gambling. I am not an adept at
dice, and am unacquainted with deceit. Sinful men, by unfair means,
vanquished me at play. They even brought into the public assembly my wife
dearer unto me than life itself. And defeating me a second time, they
have sent me to distressful exile in this great forest, clad in deer
skins. At present I am leading a distressful life in the woods in grief
of heart. Those harsh and cruel speeches they addressed me on the
occasion of that gambling match, and the words of my afflicted friends
relating to the match at dice and other subjects, are all stored up in my
remembrance. Recollecting them I pass the whole night in (sleepless)
anxiety. Deprived also (of the company) of the illustrious wielder of the
Gandiva, on whom depend the lives of us all, I am almost deprived of
life. Oh, when shall I see the sweet-speeched and large-hearted Vibhatsu
so full of kindness and activity, return to us, having obtained all
weapons? Is there a king on this earth who is more unfortunate than
myself? Hast thou ever seen or heard of any such before? To my thinking,
there is no man more wretched than I am.'
"Vrihadaswa said, 'O great king, O son of Pandu, thou sayest, 'There is
no person more miserable than I am' O sinless monarch, if thou wilt
listen, I will relate unto thee the history of a king more wretched than
thyself?
Vaisampayana continued, "And thereupon the king said unto the ascetic, 'O
illustrious one, tell me, I desire to hear the history of the king who
had fallen into such a condition.'
"Vrihadaswa said, 'O king, O thou that never fallest off, listen
attentively with thy brothers, I will narrate the history of a prince
more miserable than thyself. There was a celebrated king among the
Nishadhas, named Virasena. He had a son named Nala, versed in (the
knowledge of) virtue and wealth. It hath been heard by us that, that king
was deceitfully defeated by Pushkara, and afflicted with calamity, he
dwelt in the woods with his spouse. And, O king, while he was living in
the forest, he had neither slaves nor cars, neither brother nor friends
with him. But thou art surrounded by thy heroic brothers like unto the
celestials, and also by foremost regenerate ones like unto Brahma
himself. Therefore, it behoveth thee not to grieve.'
SECTION LIII
Vrihadaswa said, "There was a king named Nala, the son of Virasena. And
he was strong, and handsome, and well-versed in (the knowledge of)
horses, and possessed of every desirable accomplishment. And he was at
the head of all the kings, even like the lord of the celestials. And
exalted over all, he resembled the sun in glory. And he was the king of
the Nishadhas, intent on the welfare of the Brahmanas, versed in the
Vedas, and possessed of heroism. And he was truth-telling, fond of dice,
and the master of a mighty army. And he was the beloved of men and women,
and of great soul and subdued passions. And he was the protector (of
all), and the foremost of bowmen, and like unto Manu himself. And like
him, there was among the Vidarbhas (a king named) Bhima, of terrible
prowess, heroic and well-disposed towards his subjects and possessed of
every virtue. (But withal) he was childless. And with a fixed mind, he
tried his utmost for obtaining issue. And. O Bharata there came unto him
(once) a Brahmarshi named Damana. And, O king of kings, desirous of
having offspring, Bhima, versed in morality, with his queen gratified
that illustrious Rishi by a respectful reception. And Damana,
well-pleased, granted unto the king and his consort a boon in the form of
a jewel of a daughter, and three sons possessed of lofty souls and great
fame. (And they were called respectively) Damayanti, and Dama and Danta,
and illustrious Damana. And the three sons were possessed of every
accomplishment and terrible mien and fierce prowess. And the
slender-waisted Damayanti, in beauty and brightness, in good name and
grace and luck, became celebrated all over the world. And on her
attaining to age, hundreds of hand-maids, and female slaves, decked in
ornaments, waited upon her like Sachi herself. And Bhima's daughter of
faultless features, decked in every ornament, shone in the midst of her
hand-maids, like the luminous lightning of the clouds. And the large-eyed
damsel was possessed of great beauty like that of Sree herself. And
neither among celestials, nor among Yakshas, nor among men was anybody
possessed of such beauty, seen or heard of before. And the beautiful
maiden filled with gladness the hearts of even the gods. And that tiger
among men, Nala also had not his peer in the (three) worlds: for in
beauty he was like Kandarpa himself in his embodied form. And moved by
admiration, the heralds again and again celebrated the praises of Nala
before Damayanti and those of Damayanti before the ruler of the
Nishadhas. And repeatedly hearing of each other's virtues they conceived
an attachment towards each other not begot of sight, and that attachment,
O son of Kunti began to grow in strength. And then Nala was unable to
control the love that was in his bosom. And he began to pass much of his
time in solitude in the gardens adjoining the inner apartment (of his
palace). And there he saw a number of swans furnished with golden wings,
wandering in those woods. And from among them he caught one with his
hands. And thereupon the sky-ranging one said unto Nala. 'Deserve I not
to be slain by thee. O king. I will do something that is agreeable to
thee. O king of the Nishadhas. I will speak of thee before Damayanti in
such a way that she will not ever desire to have any other person (for
her lord).' Thus addressed, the king liberated that swan. And those swans
then rose on their wings and went to the country of the Vidarbhas. And on
arriving at the city of the Vidarbhas the birds alighted before
Damayanti, who beheld them all. And Damayanti in the midst of her maids,
beholding those birds of extraordinary appearance was filled with
delight, and strove without loss of time to catch those coursers of the
skies. And the swans at this, before that bevy of beauties, fled in all
directions. And those maidens there pursued the birds, each (running)
after one. And the swan after which Damayanti ran, having led her to a
secluded spot, addressed her in human speech, saying, O Damayanti, there
is a king amongst the Nishadhas named Nala. He is equal unto the Aswins
in beauty, not having his peer among men. Indeed, in comeliness, he is
like Kandarpa himself in his embodied form. O fair-complexioned one, O
thou of slender waist, if thou becomest his wife, thy existence and this
thy beauty may be of purpose. We have, indeed, beheld celestials and
Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before
any one like Nala. Thou also art a jewel among thy sex, as Nala is the
prime among men. The union of the best with the best is happy.' Thus
addressed by the swan. Damayanti, O monarch, replied unto him there,
saying, 'Do thou speak thus unto Nala also, 'Saying So be it, to the
daughter of Vidarbha, the oviparous one, O king, returned to the country
of the Nishadhas, and related everything unto Nala."
SECTION LIV
"Vrihadaswa said, 'O Bharata, hearing those words of the swan, Damayanti
thenceforth lost all peace of mind on account of Nala. And heaving
frequent sighs she was filled with anxiety, and became melancholy and
pale-faced and lean. And with her heart possessed by the god of love, she
soon lost colour, and with her upturned gaze and modes of abstraction,
looked like one demented. And she lost all inclination for beds and seats
and object of enjoyment. And she ceased to lie down by day or night,
always weeping with exclamation of Oh! and Alas! And beholding her uneasy
and fallen into that condition, her hand-maids represented, O king, the
matter of her illness unto the ruler of Vidarbha by indirect hints. And
king Bhima, hearing of this from the handmaids of Damayanti, regarded the
affair of his daughter to be serious. And he asked himself, 'Why is it
that my daughter seemeth to be so ill now?' And the king, reflecting by
himself that his daughter had attained to puberty, concluded that
Damayanti's Swayamvara should take place. And the monarch, O exalted one,
(invited) all the rulers of the earth, saying, Ye heroes, know that
Damayanti's Swayamvara is at hand, And all the kings, hearing of
Damayanti's Swayamvara, came unto Bhima, agreeable to his message,
filling the earth with the clatter of their cars, the roar of their
elephants, and the neighing of their horses, and accompanied with their
fine-looking battalions decked in ornaments and graceful garlands. And
the mighty-armed Bhima paid due reverence unto those illustrious
monarchs. And duly honoured by him they took up their quarters there.'
SECTION LV
SECTION LVI
"Vrihadaswa said, 'Damayanti, having bowed down unto the gods, thus
addressed Nala with a smile, 'O king, love me with proper regard, and
command me what I shall do for thee. Myself and what else of wealth is
mine are thine. Grant me, O exalted one, thy love in full trust. O king,
the language of the swans in burning me. It is for thy sake, O hero, that
I have caused the kings to meet. O giver of proper honour, if thou
forsake me who adore thee, for thy sake will I resort to poison, or fire,
or water or the rope.' Thus addressed by the daughter of the king of the
Vidarbhas, Nala answered her saying, 'With the Lokapalas present,
choosest thou a man? Do thou turn thy heart to those high-souled lords,
the creators of the worlds, unto the dust of whose feet I am not equal.
Displeasing the gods, a mortal cometh by death. Save me, O thou of
faultless limbs! Choose thou the all-excelling celestials. By accepting
the gods, do thou enjoy spotless robes, and celestial garlands of
variegated hues, and excellent ornaments. What woman would not choose as
her lord Hutasana--the chief of the celestials, who compassing the earth
swalloweth it? What woman would not choose him as her lord the dread of
whose mace induceth all creatures to tread the path of virtue? And what
woman would not choose as her lord the virtuous and high-souled Mahendra,
the lord of the celestials, the chastiser of Daityas and Danavas? Or, if
thou couldst choose in thy heart Varuna amongst the Lokapalas, do so
unhesitatingly. O accept this friendly advice.' Thus addressed by
Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto
Nala, 'O lord of the earth, bowing to all the gods, I choose thee for my
lord. Truly do I tell thee this.' The king, who had come as the messenger
of the gods, replied unto the trembling Damayanti standing with folded
hands, 'O amiable one, do as thou pleasest. Having given my pledge, O
blessed one, unto the gods in especial, how can I, having come on other's
mission, dare seek my own interest? If seeking my own interest consists
with virtue, I will seek it, and do thou also, O beauteous one, act
accordingly.' Then Damayanti of luminous smiles slowly spake unto king
Nala, in words choked with tears, 'O lord of men I see a blameless way,
by which no sin whatever will attach unto thee. O king, do thou, O
foremost of men, come to the Swayamvara in company with all the gods
headed by Indra. There, O Monarch, in the presence of the Lokapalas I
will, O tiger among men, choose thee--at which no blame will be thine.'
Thus addressed, O monarch, by the daughter of Vidarbha, king Nala
returned to where the gods were staying together. And beholding him
approach those great gods, the Lokapalas, eagerly asked him about all
that had happened saying, 'Hast thou, O king, seen Damayanti of sweet
smiles? What hath she said unto us all? O sinless monarch, tell us
everything.' Nala answered, 'Commanded by you I entered Damayanti's
palace furnished with lofty portals guarded by veteran warders bearing
wands. And as I entered, no one perceived me, by virtue of your power,
except the princess. And I saw her hand-maids, and they also saw me. And,
O exalted celestials, seeing me, they were filled with wonder. And as I
spake unto her of you, the fair-faced maiden, her will fixed on me, O ye
best of the gods, chose me (for her spouse).' And the maiden said, 'Let
the gods, O tiger among men, come with thee to the Swayamvara, I will in
their presence, choose thee. At this, O thou of mighty arms, no blame
will attach to thee.' 'This is all, ye gods, that took place, as I have
said. Finally, everything rests with you, ye foremost of celestials.'"
SECTION LVII
"Vrihadaswa continued, 'Then at the sacred hour of the holy lunar day of
the auspicious season, king Bhima summoned the kings to the Swayamvara.
And hearing of it, all the lords of earth smit with love speedily came
thither, desirous of (possessing) Damayanti. And the monarchs entered the
amphitheatre decorated with golden pillars and a lofty portal arch, like
mighty lions entering the mountain wilds. And those lords of earth decked
with fragrant garlands and polished ear-rings hung with jewels seated
themselves on their several seats. And that sacred assembly of Kings,
graced by those tigers among men, resembled the Bhogavati swarming with
the Nagas, or a mountain cavern with tigers. And their arms were robust,
and resembling iron maces, and well-shaped, and graceful, and looking
like five-headed snakes. And graced with beautiful locks and fine noses
and eyes and brows, the countenance of the kings shone like stars in the
firmament. And (when the time came), Damayanti of beauteous face,
stealing the eyes and hearts of the princes by her dazzling light,
entered the hall. And the glances of those illustrious kings were
rivetted to those parts of her person where they had chanced to fall
first, without moving at all. And when, O Bharata, the names of the
monarchs were proclaimed, the daughter of Bhima saw five persons all
alike in appearance. And beholding them seated there, without difference
of any kind in form, doubt filled her mind, and she could not ascertain
which of them was king Nala. And at whomsoever (among them) she looked,
she regarded him to be the king of the Nishadhas. And filled with
anxiety, the beauteous one thought within herself, 'Oh, how shall I
distinguish the celestials, and how discern the royal Nala?' And thinking
thus, the daughter of Vidarbha became filled with grief. And, O Bharata,
recollecting the marks belonging to the celestials, of which she had
heard, she thought, 'Those attributes of the celestials, of which I have
heard from the aged, do not pertain to any of these deities present here
upon the earth.' And revolving the matter long in her mind, and
reflecting upon it repeatedly, she decided upon seeking the protection of
the gods themselves. And bowing down unto them with mind and speech, with
folded hands, she addressed them trembling, 'Since I heard the speech of
the swans, I chose the king of the Nishadhas as my lord. For the sake of
truth, O, let the gods reveal him to me. And as in thought or word I have
never swerved from him, O, let the gods, for the sake of that truth,
reveal him to me. And as the gods themselves have destined the ruler of
the Nishadhas to be my lord, O, let them, for the sake of that truth,
reveal him to me. And as it is for paying homage unto Nala that I have
adopted this vow, for the sake of that truth, O, let the gods reveal him
unto me, O, let the exalted guardians of the worlds assume their own
proper forms, so that I may know the righteous king.' Hearing these
piteous words of Damayanti, and ascertaining her fixed resolve, and
fervent love for the king of Nishadhas, the purity of her heart and her
inclination and regard and affection for Nala, the gods did as they had
been adjured, and assumed their respective attributes as best they could.
And thereupon she beheld the celestials unmoistened with perspiration,
with winkless eyes, and unfading garlands, unstained with dust, and
staying without touching the ground. And Naishadha stood revealed to his
shadow, his fading garlands, himself stained with dust and sweat, resting
on the ground with winking eyes. And, O Bharata, discerning the gods and
the virtuous Nala the daughter of Bhima chose Naishadha according to her
truth. And the large-eyed damsel then bashfully caught the hem of his
garment and placed round his neck a floral wreath of exceeding grace. And
when that fair-complexioned maiden had thus chosen Nala for her husband,
the kings suddenly broke out into exclamations of Oh! and Alas! And, O
Bharata, the gods and the great Rishis in wonder cried Excellent!
Excellent!, applauding the king the while. And, O Kauravya, the royal son
of Virasena, with heart filled with gladness, comforted the beauteous
Damayanti, saying, 'Since thou, O blessed one, hast chosen a mortal in
the presence of the celestials, know me for a husband even obedient to
thy command. And, O thou of sweet smiles, truly do I tell thee this that
as long as life continueth in this body of mine, I will remain thine and
thine alone. Damayanti also, with folded hands paid homage unto Nala in
words of like import. And the happy pair beholding Agni and the other
gods mentally sought their protection. And after the daughter of Bhima
had chosen Naishadha as her husband, the Lokapalas of exceeding
effulgence with pleased hearts, bestowed on Nala eight boons. And Sakra,
the lord of Sachi, bestowed on Nala the boon that he should be able to
behold his godship in sacrifices and that he should attain to blessed
legions thereafter, and Hutasana bestowed on him the boon of his own
presence whenever Naishadha wished, and regions also bright as himself.
And Yama granted him subtle taste in food as well as pre-eminence in
virtue. And the lord of waters granted Nala his own presence whenever he
desired, and also garlands of celestial fragrance. And thus each of them
bestowed upon him a couple of boons. And having bestowed these the gods
went to heaven. And the kings also, having witnessed with wonder
Damayanti's selection of Nala, returned delighted whence they had come.
And on the departure of those mighty monarchs, the high-souled Bhima,
well pleased, celebrated the wedding of Nala and Damayanti. And having
stayed there for a time according to his desire, Naishadha, the best of
men, returned to his own city with the permission of Bhima. And having
attained that pearl of a woman, the virtuous king, O monarch, began to
pass his days in joy, like the slayer of Vala and Vritra in the company
of Sachi. And resembling the sun in glory, the king, full of gladness,
began to rule his subjects righteously, and give them great satisfaction.
And like unto Yayati, the son of Nahusha, that intelligent monarch
celebrated the horse sacrifice and many other sacrifices with abundant
gifts to Brahmanas. And like unto a very god, Nala sported with Damayanti
in romantic woods and groves. And the high-minded king begat upon
Damayanti a son named Indrasena, and a daughter named Indrasena. And
celebrating sacrifice, and sporting (with Damayanti) thus, the king ruled
the earth abounding in wealth.'"
SECTION LVIII
SECTION LIX
"Vrihadaswa said, 'Having made this compact with Dwapara, Kali came to
the place where the king of the Nishadhas was. And always watching for a
hole, he continued to dwell in the country of the Nishadhas for a long
time. And it was in the twelfth year that Kali saw a hole. For one day
after answering the call of nature, Naishadha touching water said his
twilight prayers, without having previously washed his feet. And it was
through this (omission) that Kali entered his person. And having
possessed Nala, he appeared before Pushkara, and addressed him, saying,
'Come and play at dice with Nala. Through my assistance thou wilt surely
win at the play. And defeating king Nala and acquiring his kingdom, do
thou rule the Nishadhas.' Thus exhorted by Kali, Pushkara went to Nala.
And Dwapara also approached Pushkara, becoming the principal die called
Vrisha. And appearing before the warlike Nala, that slayer of hostile
heroes, Pushkara, repeatedly said, 'Let us play together with dice.' Thus
challenged in the presence of Damayanti, the lofty-minded king could not
long decline it. And he accordingly fixed the time for the play. And
possessed by Kali, Nala began to lose, in the game, his stakes in gold,
and silver, and cars with the teams thereof, and robes. And maddened at
dice, no one amongst his friends could succeed in dissuading that
represser of foes from the play that went on. And thereupon, O Bharata,
the citizens in a body, with the chief councillors, came thither to
behold the distressed monarch and make him desist. And the charioteer
coming to Damayanti spake to her of this, saying, 'O lady, the citizens
and officers of the state wait at the gate. Do thou inform the king of
the Nishadhas that the citizens have come here, unable to bear the
calamity that hath befallen their king conversant with virtue and
wealth.' Thereupon Bhima's daughter, overwhelmed with grief and almost
deprived of reason by it, spake unto Nala in choked accents, 'O king, the
citizens with the councillors of state, urged by loyalty, stay at the
gate desirous of beholding thee. It behoveth thee to grant them an
interview.' But the king, possessed by Kali, uttered not a word in reply
unto his queen of graceful glances, uttering thus her lamentations. And
at this, those councillors of state as also the citizens, afflicted with
grief and shame, returned to their homes, saying, 'He liveth not.' And, O
Yudhishthira, it was thus that Nala and Pushkara gambled together for
many months, the virtuous Nala being always worsted.'"
SECTION LX
SECTION LXI
"Vrihadaswa said, 'After Varshneya had gone away, Pushkara won from the
righteous Nala that latter's kingdom and what else of wealth he had. And
unto Nala, O king, who had lost his kingdom, Pushkara laughingly said,
'Let the play go on. But what stake hast thou now? Damayanti only
remaineth; all else of thine hath been won by me. Well, if thou likest,
that Damayanti be our stake now.' Hearing these words of Pushkara the
virtuous king felt as if his heart would burst in rage, but he spake not
a word. And gazing at Pushkara in anguish, king Nala of great fame took
all the ornaments off every part of his body. And attired in a single
piece of cloth, his body uncovered, renouncing all his wealth, and
enhancing the grief of friends, the king set out. And Damayanti, clad in
one piece of cloth, followed him behind as he was leaving the city. And
coming to the outskirts of the city, Nala stayed there for three nights
with his wife. But Pushkara, O king, proclaimed through the city that he
that should show any attention to Nala, would be doomed to death. And on
account of these words of Pushkara and knowing his malice towards Nala,
the citizens, O Yudhishthira, no longer showed him hospitable regards.
And unregarded though deserving of hospitable regards, Nala passed three
nights in the outskirts of the city, living on water alone. And afflicted
with hunger, the king went away in search of fruit and roots, Damayanti
following him behind. And in agony of famine, after many days, Nala saw
some birds with plumage of golden hue. And thereupon the mighty lord of
the Nishadhas thought within himself, 'These will be my banquet today and
also my wealth.' And then he covered them with the cloth he had on--when
bearing up that garment of his, the birds rose up to the sky. And
beholding Nala nude and melancholy, and standing with face turned towards
the ground, those rangers of the sky addressed him, saying, 'O thou of
small sense, we are even those dice. We had come hither wishing to take
away thy cloth, for it pleased us not that thou shouldst depart even with
thy cloth on.' And finding himself deprived of his attire, and knowing
also that the dice were departing (with it), the virtuous Nala, O king,
thus spake unto Damayanti, 'O faultless one, they through whose anger I
have been despoiled of my kingdom, they through whose influence
distressed and afflicted with hunger, I am unable to procure sustenance,
they for whom the Nishadhas offered me not any hospitality, they, O timid
one, are carrying off my cloth, assuming the form of birds. Fallen into
this dire disaster, I am afflicted with grief and deprived of my senses,
I am thy lord, do thou, therefore, listen to the words I speak for thy
good. These many roads lead to the southern country, passing by (the city
of) Avanti and the Rikshavat mountains. This is that mighty mountain
called Vindhya; yon, the river Payasvini running sea-wards, and yonder
are the asylums of the ascetics, furnished with various fruit and roots.
This road leadeth to the country of the Vidarbhas--and that, to the
country of the Kosalas. Beyond these roads to the south is the southern
country.' Addressing Bhima's daughter, O Bharata, he distressed king Nala
spake those words unto Damayanti over and over again. Thereupon afflicted
with grief, in a voice choked with tears, Damayanti spake unto Naishadha
these piteous words, 'O king, thinking of thy purpose, my heart
trembleth, and all my limbs become faint. How can I go, leaving thee in
the lone woods despoiled of thy kingdom and deprived of thy wealth,
thyself without a garment on, and worn with hunger and toil? When in the
deep woods, fatigued and afflicted with hunger, thou thinkest of thy
former bliss, I will, O great monarch, soothe thy weariness. In every
sorrow there is no physic equal unto the wife, say the physicians. It is
the truth, O Nala, that I speak unto thee.' Hearing those words of his
queen, Nala replied, 'O slender-waisted Damayanti, it is even as thou
hast said. To a man in distress, there is no friend or medicine that is
equal unto a wife. But I do not seek to renounce thee, wherefore, O timid
one, dost thou dread this? O faultless one, I can forsake myself but thee
I cannot forsake.' Damayanti then said, 'If thou dost not, O mighty king,
intend to forsake me, why then dost thou point out to me the way to the
country of the Vidarbhas? I know, O king, that thou wouldst not desert
me. But, O lord of the earth, considering that thy mind is distracted,
thou mayst desert me. O best of men, thou repeatedly pointest out to me
the way and it is by this, O god-like one, that thou enhancest my grief.
If it is thy intention that I should go to my relatives, then if it
pleaseth thee, both of us will wend to the country of the Vidarbhas. O
giver of honours, there the king of the Vidarbhas will receive thee with
respect. And honoured by him, O king, thou shall live happily in our
home.'"
SECTION LXII
"Vrihadaswa continued, 'Saying this again and again unto Damayanti, king
Nala, wrapped in half a garment, comforted his blessed wife. And both
attired in one cloth and wearied with hunger and thirst, in course of
their wanderings, at last they came to a sheltered shed for travellers.
And arrived at this place, the king of the Nishadhas sat down on the bare
earth with the princes of Vidarbha. And wearing the same piece of cloth
(with Damayanti), and dirty, and haggard, and stained with dust, he fell
asleep with Damayanti on the ground in weariness. And suddenly plunged in
distress, the innocent and delicate Damayanti with every mark of good
fortune, fell into a profound slumber. And, O monarch, while she slept,
Nala, with heart and mind distraught, could not slumber calmly as before.
And reflecting on the loss of his kingdom, the desertion of his friends,
and his distress in the woods, he thought with himself, 'What availeth my
acting thus? And what if I act not thus? Is death the better for me now?
Or should I desert my wife? She is truly devoted to me and suffereth this
distress for my sake. Separated from me, she may perchance wander to her
relatives. Devoted as she is to me, if she stayeth with me, distress will
surely be hers; while it is doubtful, if I desert her. On the other hand,
it is not unlikely that she may even have happiness some time.'
Reflecting upon this repeatedly, and thinking of it again and again, he
concluded, O monarch, that the desertion of Damayanti was the best course
for him. And he also thought, 'Of high fame and auspicious fortune, and
devoted to me, her husband, she is incapable of being injured by any one
on the way on account of her energy.' Thus his mind that was influenced
by the wicked Kali, dwelling upon Damayanti, was made up for deserting
her. And then thinking of his own want of clothing, and of her being clad
in a single garment, he intended to cut off for himself one half of
Damayanti's attire. And he thought, 'How shall I divide this garment, so
that my beloved one may not perceive?' And thinking of this, the royal
Nala began to walk up and down that shed. And, O Bharata, pacing thus to
and fro, he found a handsome sword lying near the shed, unsheathed. And
that repressor of foes, having, with that sword cut off one half of the
cloth, and throwing the instrument away, left the daughter of Vidharbha
insensible in her sleep and went away. But his heart failing him, the
king of the Nishadhas returned to the shed, and seeing Damayanti (again),
burst into tears. And he said, 'Alas! that beloved one of mine whom
neither the god of wind nor the sun had seen before, even she sleepeth
to-day on the bare earth, like one forlorn. Clad in this severed piece of
cloth, and lying like one distracted, how will the beauteous one of
luminous smiles behave when she awaketh? How will the beautiful daughter
of Bhima, devoted to her lord, all alone and separated from me, wander
through these deep woods inhabited by beasts and serpents? O blessed one,
may the Adityas and the Vasus, and the twin Aswins together with the
Marutas protect thee, thy virtue being thy best guard.' And addressing
thus his dear wife peerless on earth in beauty, Nala strove to go, reft
of reason by Kali. Departing and still departing, king Nala returned
again and again to that shed, dragged away by Kali but drawn back by
love. And it seemed as though the heart of the wretched king was rent in
twain, and like a swing, he kept going out from cabin and coming back
into it. At length after lamenting long and piteously, Nala stupefied and
bereft of sense by Kali went away, forsaking that sleeping wife of his.
Reft of reason through Kali's touch, and thinking of his conduct, the
king departed in sorrow, leaving his, wife alone in that solitary
forest.'"
SECTION LXIII
Vrihadaswa said, "O king, after Nala had gone away, the beauteous
Damayanti, now refreshed, timorously awoke in that lonely forest. And O
mighty monarch, not finding her lord Naishadha, afflicted with grief and
pain, she shrieked aloud in fright, saying, 'O lord? O mighty monarch! O
husband, dost thou desert me? Oh, I am lost and undone, frightened in
this desolate place. O illustrious prince, thou art truthful in speech,
and conversant with morality. How hast thou then, having pledged thy
word, deserted me asleep in the woods? Oh, why hast thou deserted thy
accomplished wife, even devoted to thee, particularly one that hath not
wronged thee, though wronged thou hast been by others? O king of men, it
behoveth thee to act faithfull, according to those words thou hadst
spoken unto me before in the presence of the guardians of the worlds. O
bull among men, that thy wife liveth even a moment after thy desertion of
her, is only because mortals are decreed to die at the appointed time. O
bull among men, enough of this joke! O irrepressible one, I am terribly
frightened. O lord, show thyself. I see thee! I see thee, o king! Thou
art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou
not reply unto me? It is cruel of thee, O great king, that seeing me in
this plight and so lamenting, thou dost not, O king, approach and comfort
me. I grieve not for myself, nor for anything else. I only grieve to
think how thou wilt pass thy days alone, O king. In the evening oppressed
with hunger and thirst and fatigue, underneath the trees, how wilt it
take with thee when thou seest me not?' And then Damayanti, afflicted
with anguish and burning with grief, began to rush hither and thither,
weeping in woe. And now the helpless princess sprang up, and now she sank
down in stupor; and now she shrank in terror, and now she wept and wailed
aloud. And Bhima's daughter devoted to her husband, burning in anguish
and sighing ever more, and faint and weeping exclaimed, 'That being
through whose imprecation the afflicted Naishadha suffereth this woe,
shall bear grief that is greater than ours. May that wicked being who
hath brought Nala of sinless heart this, lead a more miserable life
bearing greater ills.'
SECTION LXIV
"Vrihadaswa said, 'Having heard the words of the leader of that caravan,
Damayanti of faultless limbs proceeded with that caravan itself anxious
to behold her lord. And after having proceeded for many days the
merchants saw a large lake fragrant with lotuses in the midst of that
dense and terrible forest. And it was beautiful all over, and exceedingly
delightful, (with banks) abounding in grass and fuel and fruits and
flowers. And it was inhabited by various kinds of fowls and birds, and
fall of water that was pure and sweet. And it was cool and capable of
captivating the heart. And the caravan, worn out with toil, resolved to
halt there. And with the permission of their leader, they spread
themselves around those beautiful woods. And that mighty caravan finding
it was evening halted at that place. And (it came to pass that) at the
hour of midnight when everything was hushed and still and the tired
caravan had fallen asleep, a herd of elephants in going towards a
mountain stream to drink of its water befouled by their temporal juice,
saw that caravan as also the numerous elephants belonging to it. And
seeing their domesticated fellows the wild elephants infuriated and with
the temporal juice trickling down rushed impetuously on the former, with
the intention of killing them. And the force of the rush of those
elephants was hard to bear, like the impetuosity of peaks lessened from
mountain summits rolling towards the plain. The rushing elephants found
the forest paths to be all blocked up, for the goodly caravan was
sleeping obstructing the paths around that lake of lotuses. And the
elephants all of a sudden, began to crush the men lying insensible on the
ground. And uttering cries of 'Oh!' and 'Alas!' the merchants, blinded by
sleep, fled, in order to escape that danger, to copses and woods for
refuge. And some were slain by the tusks, and some by the trunks, and
some by the legs of those elephants. And innumerable camels and horses
were killed, and crowds of men on foot, running in fright, killed one
another. And uttering loud cries some fell down on the ground, and some
in fear climbed on trees, and some dropped down on uneven ground. And, O
king, thus accidentally attacked by that large herd of elephants, that
goodly caravan suffered a great loss. And there arose a tremendous uproar
calculated to frighten the three worlds, 'Lo! a great fire hath broken
out. Rescue us.
"The next day, O king, the remnant of that caravan left the place
bewailing the destruction that had overtaken them and lamenting for their
dead brothers and fathers and sons and friends. And the princess of
Vidarbha began to lament, saying, 'Alas! What misdeed have I perpetrated!
The crowd of men that I obtained in this lone forest, hath been destroyed
by a herd of elephants, surely as a consequence of my ill luck. Without
doubt, I shall have to suffer misery for a long time. I have heard from
old men that no person dieth ere his time; it is for this that my
miserable self hath not been trodden to death by that herd of elephants.
Nothing that befalleth men is due to anything else than Destiny, for even
in my childhood I did not commit any such sin in thought, word, or deed,
whence might come this calamity. Methinks, I suffer this severance from
my husband through the potency of those celestial Lokapalas, who had come
to the Swayamvara but whom I disregarded for the sake of Nala.' Bewailing
thus, O tiger among kings, that excellent lady, Damayanti, devoted to her
husband, went, oppressed with grief and (pale) as the autumnal moon, with
those Brahmanas versed in the Vedas that had survived the slaughter of
the caravan. And departing speedily, towards evening, the damsel came to
the mighty city of the truth-telling Suvahu, the king of the Chedis. And
she entered that excellent city clad in half a garment. And the citizens
saw her as she went, overcome with fear, and lean, melancholy, her hair
dishevelled and soiled with dust, and maniac-like. And beholding her
enter the city of the king of the Chedis, the boys of the city, from
curiosity, began to follow her. And surrounded by them, she came before
the palace of the king. And from the terrace the queen-mother saw her
surrounded by the crowd. And she said to her nurse, 'Go and bring that
woman before me. She is forlorn and is being vexed by the crowd. She hath
fallen into distress and standeth in need of succour. I find her beauty
to be such that it illumineth my house. The fair one, though looking like
a maniac, seemeth a very Sree with her large eyes.' Thus commanded, the
nurse went out and dispersing the crowd brought Damayanti to that
graceful terrace. And struck with wonder, O king, she asked Damayanti,
saying, 'Afflicted though thou art with such distress, thou ownest a
beautiful form. Thou shinest like lightning in the midst of the clouds.
Tell me who thou art, and whose. O thou possessed of celestial splendour,
surely, thy beauty is not human, bereft though thou art of ornaments. And
although thou art helpless, yet thou art unmoved under the outrage of
these men.' Hearing these words of the nurse, the daughter of Bhima said,
Know that I am a female belonging to the human species and devoted to my
husband. I am a serving woman of good lineage. I live wherever I like,
subsisting on fruit and roots, and whom a companion, and stay where
evening overtaketh me. My husband is the owner of countless virtues and
was ever devoted to me. And I also, on my part, was deeply attached to
him, following him like his shadow. It chanced that once he became
desperately engaged at dice. Defeated at dice, he came along into the
forest. I accompanied my husband into the woods, comforting the hero clad
in a single piece of cloth and maniac-like and overwhelmed with calamity.
Once on a time for some cause, that hero, afflicted with hunger and
thirst and grief, was forced to abandon that sole piece of covering in
the forest. Destitute of garment and maniac-like and deprived of his
senses as he was, I followed him, myself in a single garment. Following
him, I did not sleep for nights together. Thus passed many days, until at
last while I was sleeping, he cut off half of my cloth, and forsook me
who had done him no wrong. I am seeking my husband but unable to find him
who is of hue like the filaments of the lotus, without being able to cast
my eyes on that delight of my heart, that dear lord who owneth my heart
and resembleth the celestials in mien, day and night do I burn in grief."
"Unto Bhima's daughter thus lamenting with tearful eyes, and afflicted
and speaking in accents choked in grief, the queen-mother herself said,
'O blessed damsel, do thou stay with me. I am well pleased with thee. O
fair lady, my men shall search for thy husband. Or, perhaps he may come
here of his own accord in course of his wanderings. And, O beautiful
lady, residing here thou wilt regain thy (lost) lord.' Hearing these
words of the queen mother, Damayanti replied, 'O mother of heroes, I may
stay with thee on certain conditions. I shall not eat the leavings on any
dish, nor shall I wash anybody's feet, nor shall I have to speak with
other men. And if anybody shall seek me (as a wife or mistress) he should
be liable to punishment at thy hands. And, further, should he solicit me
over and over again, that wicked one should be punished with death. This
is the vow I have made. I intend to have an interview with those
Brahmanas that will set out to search for my husband. If thou canst do
all this, I shall certainly live with thee. If it is otherwise, I cannot
find it in my heart to reside with thee.' The queen-mother answered her
with a glad heart, saying, 'I will do all this. Thou hast done well in
adopting such a vow!'"
SECTION LXVI
"Vrihadaswa said, 'O monarch, having deserted Damayanti, king Nala saw a
mighty conflagration that was raging in that dense forest. And in the
midst of that conflagration, he heard the voice of some creature,
repeatedly crying aloud, 'O righteous Nala, come hither.' And answering,
'Fear not,' he entered into the midst of the fire and beheld a mighty
Naga lying in coils. And the Naga with joined hands, and trembling, spake
unto Nala, saying, 'O king, that I am a snake, Karkotaka by name. I had
deceived the great Rishi Narada of high ascetic merit, and by him have I
been cursed in wrath, O king of men, even in words such as these: 'Stay
thou here like an immobile thing, until one Nala taketh thee hence. And,
indeed, on the spot to which he will carry thee, there shalt thou he
freed from my curse. It is for that curse of his that I am unable to stir
one step. I will instruct thee in respect of thy welfare. It behoveth
thee to deliver me. I will be thy friend. There is no snake equal to me.
I will be light in thy hands. Taking me up, do thou speedily go hence.'
Having said this, that prince of snakes became as small as the thumb. And
taking him up, Nala went to a spot free from fire. Having reached an open
spot where there was no fire, Nala intended to drop the serpent, upon
which Karkotaka again addressed him, saying, 'O king of the Nishadhas,
proceed thou yet, counting a few steps of thine; meanwhile, O
mighty-armed one, I will do thee great good.' And as Nala began to count
his steps, the snake bit him at the tenth step. And, lo! As he was bit,
his form speedily underwent a change. And beholding his change of form,
Nala was amazed. And the king saw the snake also assume his own form. And
the snake Karkotaka, comforting Nala, spake unto him, 'I have deprived
thee of thy beauty, so that people may not recognise thee. And, O Nala,
he by whom thou hast been deceived and cast into distress, shall dwell in
thee tortured by my venom. And, O monarch, as long as he doth not leave
thee, he will have to dwell in pain in thy body with thee every limb
filled with my venom. And, O ruler of men I have saved from the hands of
him who from anger and hate deceived thee, perfectly innocent though thou
art and undeserving of wrong. And, O tiger among men, through my grace,
thou shalt have (no longer) any fear from animals with fangs from
enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt
thou, O monarch, feel pain on account of my poison. And, O foremost of
kings, thou shalt be ever victorious in battle. This very day, O prince,
O lord of Nishadhas, go to the delightful city of Ayodhya, and present
thyself before Rituparna skilled in gambling, saying, 'I am a charioteer,
Vahuka by name.' And that king will give thee his skill in dice for thy
knowledge of horses. Sprung from the line of Ikswaku, and possessed of
prosperity, he will be thy friend. When thou wilt be an adept at dice,
thou shalt then have prosperity. Thou wilt also meet with thy wife and
thy children, and regain thy kingdom. I tell thee this truly. Therefore,
let not thy mind be occupied by sorrow. And, O lord of men, when thou
shouldst desire to behold thy proper form, thou shouldst remember me, and
wear this garment. Upon wearing this, thou shalt get back thy own form.'
And saying this, that Naga then gave unto Nala two pieces of celestial
cloth. And, O son of the Kuru race, having thus instructed Nala, and
presented him with the attire, the king of snakes, O monarch, made
himself invisible there and then!'"
SECTION LXVII
"Vrihadaswa said, 'After the snake had vanquished, Nala, the ruler of the
Nishadhas, proceeded, and on the tenth day entered the city of Rituparna.
And he approached the king, saying, 'My name is Vahuka. There is no one
in this world equal to me in managing steeds. My counsel also should be
sought in matters of difficulty and in all affairs of skill. I also
surpass others in the art of cooking. In all those arts that exists in
this world, and also in every thing difficult of accomplishment, I will
strive to attain success, O Rituparna, do thou maintain me.' And
Rituparna replied, 'O Vahuka, stay with me! May good happen to thee. Thou
wilt even perform all this. I have always particularly desired to be
driven fast. Do thou concert such measures that my steeds may become
fleet. I appoint thee the superintendent of my stables. Thy pay shall be
ten thousand (coins). Both Varshneya and Jivala shall always be under thy
direction. Thou wilt live pleasantly in their company. Therefore, O
Vahuka, stay thou with me.'"
SECTION LXVIII
"Vaisampayana said, 'After Nala, despoiled of his kingdom, had, with his
wife, become a bondsman, Bhima with the desire of seeing Nala sent out
Brahmanas to search for him. And giving them profuse wealth, Bhima
enjoined on them, saying, 'Do ye search for Nala, and also for my
daughter Damayanti. He who achieveth this task, viz., ascertaining where
the ruler of the Nishadhas is, bringeth him and my daughter hither, will
obtain from me a thousand kine, and fields, and a village resembling a
town. Even if failing to bring Damayanti and Nala here, he that succeeds
learning their whereabouts, will get from me the wealth represented by a
thousand kine.' Thus addressed, the Brahmanas cheerfully went out in all
directions seeking Nala and his wife in cities and provinces. But Nala or
his spouse they found not anywhere. Until at length searching in the
beautiful city of the Chedis, a Brahmana named Sudeva, during the time of
the king's prayers, saw the princess of Vidarbha in the palace of the
king, seated with Sunanda. And her incomparable beauty was slightly
perceptible, like the brightness of a fire enveloped in curls of smoke.
And beholding that lady of large eyes, soiled and emaciated he decided
her to be Damayanti, coming to that conclusion from various reasons. And
Sudeva said, 'As I saw her before, this damsel is even so at present. O,
I am blest, by casting my eyes on this fair one, like Sree herself
delighting the worlds! Resembling the full moon, of unchanging youth, of
well-rounded breasts, illumining all sides by her splendour, possessed of
large eyes like beautiful lotuses, like unto Kama's Rati herself the
delight of all the worlds like the rays of the full moon, O, she looketh
like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake
and covered with mire in the process. And oppressed with grief on account
of her husband, and melancholy, she looketh like the night of the full
moon when Rahu hath swallowed that luminary, or like a stream whose
current hath dried up. Her plight is very much like that of a ravaged
lake with the leaves of its lotuses crushed by the trunks of elephants,
and with its birds and fowls affrighted by the invasion. Indeed, this
girl, of a delicate frame and of lovely limbs, and deserving to dwell in
a mansion decked with gems, is (now) like an uprooted lotus-stalk
scorched by the sun. Endued with beauty and generosity of nature, and
destitute of ornaments, though deserving of them, she looketh like the
moon 'new bent in haven' but covered with black clouds. Destitute of
comforts and luxuries, separated from loved ones and friends, she liveth
in distress, supported by the hope of beholding her lord. Verily, the
husband is the best ornament of a woman, however destitute of ornaments.
Without her husband beside her, this lady, though beautiful, shineth not.
It is a hard feat achieved by Nala in that he liveth without succumbing
to grief, though separated from such a wife. Beholding this damsel
possessed of black hair and of eyes like lotus-leaves, in woe though
deserving of bliss, even my heart is pained. Alas! when shall this girl
graced with auspicious marks and devoted to her husband, crossing this
ocean of woe, regain the company of her lord, like Rohini regaining the
Moon's? Surely, the king of the Nishadhas will experience in regaining
her the delight that a king deprived of his kingdom experienceth in
regaining his kingdom. Equal to her in nature and age and extraction,
Nala deserveth the daughter of Vidarbha, and this damsel of black eyes
also deserveth him. It behoveth me to comfort the queen of that hero of
immeasurable prowess and endued with energy and might, (since) she is so
eager to meet her husband. I will console this afflicted girl of face
like the full moon, and suffering distress that she had never before
endured, and ever meditating on her lord.'
SECTION LXIX
"O king, hearing these words of Sudeva, Sunanda washed the dust that
covered the mole between Damayanti's eye-brows. And thereupon it became
visible like the moon in the sky, just emerged from the clouds. And
seeing that mole, O Bharata, Sunanda and the queen-mother began to weep,
and embracing Damayanti stood silent for a while. And the queen-mother,
shedding tears as she spoke, said in gentle accents, 'By this thy mole, I
find that thou art the daughter of my sister. O beauteous girl, thy
mother and I are both daughters of the high-souled Sudaman, the ruler of
the Dasarnas. She was bestowed upon king Bhima, and I on Viravahu. I
witnessed thy birth at our father's palace in the country of the
Dasarnas. O beautiful one, my house is to thee even as thy father's. And
this wealth, O Damayanti, is thine as much as mine.' As this, O king,
Damayanti bowing down to her mother's sister with a glad heart, spake
unto her these words, 'Unrecognised, I have still lived happily with
thee, every want of mine satisfied and myself cared for by thee. And
happy as my stay hath been, it would, without doubt, be happier still.
But, mother, I have long been an exile. It behoveth thee, therefore, to
grant me permission (to depart). My son and daughter, sent to my father's
palace, are living there. Deprived of their father, and of their mother
also, how are they passing their days stricken with sorrow. If thou
wishest to do what is agreeable to me, do thou without loss of time,
order a vehicle, for I wish to go to the Vidarbhas.' At this, O king, the
sister to (Damayanti's) mother, with a glad heart, said, 'So be it'. And
the queen-mother with her son's permission, O chief of the Bharatas, sent
Damayanti in handsome litter carried by men, protected by a large escort
and provided with food and drink and garments of the first quality. And
soon enough she reached the country of the Vidarbhas. And all her
relatives, rejoicing (in her arrival) received her with respect. And
seeing her relatives, her children, both her parents, and all her maids,
to be well, the illustrious Damayanti, O king, worshipped the gods and
Brahmanas according to the superior method. And the king rejoiced at
beholding his daughter gave unto Sudeva a thousand kine and much wealth
and a village. And, O king, having spent that night at her father's
mansion and recovered from fatigue, Damayanti addressed her mother,
saying, 'O mother, if thou wishest me to live, I tell thee truly, do thou
endeavour to bring Nala, that hero among men.' Thus addressed by
Damayanti, the venerable queen became filled with sorrow. And bathed in
tears, she was unable to give any answer. And beholding her in that
plight, all the inmates of the inner apartments broke out into
exclamation of 'Oh!' And 'Alas'! and began to cry bitterly. And then the
queen addressed the mighty monarch Bhima, saying, 'Thy daughter Damayanti
mourneth on account of her husband. Nay, banishing away all bashfulness,
she hath herself, O king, declared her mind to me. Let thy men strive to
find out (Nala) the righteous.' Thus informed by her the king sent the
Brahmanas under him in all directions, saying, 'Exert ye to discover
Nala.' And those Brahmanas, commanded by the ruler of the Vidarbhas (to
seek Nala) appeared before Damayanti and told her of the journey they
were about to undertake. And Bhima's daughter spake unto them saying, 'Do
ye cry in every realm and in every assembly, 'O beloved gambler, where
hast thou gone cutting off half of my garment, and deserting the dear and
devoted wife asleep in the forest? And that girl, as commanded by thee
stayeth expecting thee, clad in half a piece of cloth and burning with
grief! O king, O hero, relent towards, and answer, her who incessantly
weepeth for that grief. This and more ye will say, so that he may be
inclined to pity me. Assisted by the wind, fire consumeth the forest.
(Further, ye will say that) the wife is always to be protected and
maintained by the husband. Why then, good as thou art and acquainted with
every duty, hast thou neglected both the duties? Possessed of fame and
wisdom, and lineage, and kindness, why hast thou be unkind? I fear, this
is owing to the loss of my good luck! Therefore, O tiger among men, have
pity on me. O bull among men! I have heard it from thee that kindness is
the highest virtue. Speaking so, if anybody answereth you, that person
should by all means, be known, and ye should learn who he is, and where
he dwelleth. And ye foremost of regenerate ones, do ye bring me the words
of him who hearing this your speech will chance to answer. Ye should also
act with such care that no one may know the words ye utter to be at my
command, nor that ye will come back to me. And ye should also learn
whether that answers is wealthy, or poor, or destitute of power, in fact
all about him.'
SECTION LXX
"Vrihadaswa said, 'After a long time had passed away, a Brahmana named
Parnada returned to the city (of the Vidarbhas), and said unto the
daughter of Bhima, 'O Damayanti, seeking Nala, the king of Nishadhas, I
came to the city of Ayodhya, and appeared before the son of Bhangasura.
And, O best of women, I repeated those words of thine in the presence of
the blessed Rituparna. But hearing them neither that ruler of men, nor
his courtiers, answered anything, although I uttered them repeatedly.
Then, after I had been dismissed by the monarch, I was accosted by a
person in the service of Rituparna, named Vahuka. And Vahuka is the
charioteer of that king, of unsightly appearance and possessed of short
arms. And he is skillful in driving with speed, and well acquainted with
the culinary art. And sighing frequently, and weeping again and again, he
inquired about my welfare and afterwards said these words, 'Chaste women,
although fallen into distress, yet protect themselves and thus certainly
secure heaven. Although they may be deserted by their lords, they do not
yet become angry on that account, for women that are chaste lead their
lives, encased in the armour of virtuous behaviour. It behoveth her not
to be angry, since he that deserted her was overwhelmed with calamity,
and deprived of every bliss. A beauteous and virtuous woman should not be
angry with one that was deprived by birds of his garment while striving
to procure sustenance and who is being consumed with grief. Whether
treated well or ill, such a wife should never indulge in ire, beholding
her husband in that plight, despoiled of kingdom and destitute of
prosperity, oppressed with hunger and overwhelmed with calamity.' Hearing
these words of his, I have speedily come here. Thou hast now heard all.
Do what thou thinkest proper, and inform the king of it.'
"O king, having heard these words of Parnada, Damayanti with tearful eyes
came to her mother, and spake unto her in private, 'O mother, king Bhima
should not, by any means, be made acquainted with my purpose. In thy
presence will I employ that best of Brahmanas, Sudeva! If thou desirest
my welfare, act in such a way that king Bhima may not know my purpose.
Let Sudeva without delay go hence to the city of Ayodhya, for the purpose
of bringing Nala, O mother, having performed the same auspicious rites by
virtue of which he had speedily brought me into the midst of friends.'
With these words, after Parnada had recovered from fatigue, the princess
of Vidarbha worshipped him with profuse wealth and also said, 'When Nala
will come here, O Brahmana, I will bestow on thee wealth in abundance
again. Thou hast done me the immense service which none else, indeed, can
do me, for, (owing to that service of thine), O thou best of the
regenerate ones, I shall speedily regain my (lost) lord.' And thus
addressed by Damayanti, that high-minded Brahmana comforted her, uttering
benedictory words of auspicious import, and then went home, regarding his
mission to have been successful. And after he had gone away, Damayanti
oppressed with grief and distress, calling Sudeva, addressed him, O
Yudhishthira, in the presence of her mother, saying, 'O Sudeva, go thou
to the city of Ayodhya, straight as a bird, and tell king Rituparna
living there, these words: 'Bhima's daughter, Damayanti will hold another
Swayamvara. All the kings and princes are going thither. Calculating the
time, I find that the ceremony will take place tomorrow. O represser of
foes, if it is possible for thee, go thither without delay. Tomorrow,
after the sun hath risen, she will choose a second husband, as she doth
not know whether the heroic Nala liveth or not. And addressed by her, O
monarch thus, Sudeva set out. And he said unto Rituparna, all that he had
been directed to say.'"
SECTION LXXI
SECTION LXXII
"Vrihadaswa said, 'Like a bird coursing through the sky, Nala soon
crossed rivers and mountains, and woods and lakes. And while the car was
coursing thus, that conqueror of hostile cities, the royal son of
Bhangasura, saw his upper garment drop down on the ground. And at soon as
his garment had dropped down the high-minded monarch, without loss of
time, told Nala, 'I intend to recover it. O thou of profound
intelligence, retain these steeds endued with exceeding swiftness until
Varshneya bringeth back my garment.' Thereupon Nala replied unto him,
'The sheet is dropped down far away. We have travelled one yojana thence.
Therefore, it is incapable of being recovered.' After Nala had addressed
him thus, O king, the royal son of Bhangasura came upon a Vibhitaka tree
with fruits in a forest. And seeing that tree, the king hastily said to
Vahuka, 'O charioteer, do thou also behold my high proficiency in
calculation. All men do not know everything. There is no one that is
versed in every science of art. Knowledge in its entirety is not found in
any one person, O Vahuka, the leaves and fruits of this tree that are
lying on the ground respectively exceed those that are on it by one
hundred and one. The two branches of the tree have fifty millions of
leaves, and two thousand and ninety five fruits. Do thou examine these
two branches and all their boughs.' Thereupon staying the car Vahuka
addressed the king, saying, 'O crusher of foes, thou takest credit to
thyself in a matter which is beyond my perception. But, O monarch, I will
ascertain it by the direct evidence of my senses, by cutting down the
Vibhitaka. O king, when I actually count, it will no longer be matter of
speculation. Therefore, in thy presence, O monarch, I will hew down this
Vibhitaka. I do not know whether it be not (as thou hast said). In thy
presence, O ruler of men, I will count the fruits and leaves. Let
Varshneya hold the reins of the horses for a while.' Unto the charioteer
the king replied, 'There is no time to lose.' But Vahuka answered with
humility, 'Stay thou a short space, or, if thou art in a hurry, go then,
making Varshneya thy charioteer. The road lies direct and even.' And at
this, O son of the Kuru race, soothing Vahuka, Rituparna said, 'O Vahuka,
thou art the only charioteer, there is none other in this world. And, O
thou versed in horse lore, it is through thy help that I expect to go to
the Vidarbhas. I place myself in thy hands. It behoveth thee not to cause
any obstacle. And, O Vahuka, whatever thy wish. I will grant it if taking
me to the country of the Vidarbhas to-day, thou makest me see the sun
rise.' At this, Vahuka answered him, saying, 'After having counted (the
leaves and fruits of the) Vibhitaka, I shall proceed to Vidarbha, do thou
agree to my words. Then the king reluctantly told him, 'Count. And on
counting the leaves and fruits of a portion of this branch, thou wilt be
satisfied of the truth of my assertion.' And thereupon Vahuka speedily
alighted from the car, and felled that tree. And struck with amazement
upon finding the fruits, after calculation, to be what the king had said,
he addressed the king, saying, 'O monarch, this thy power is wonderful. I
desire, O prince, to know the art by which thou hast ascertained all
this.' And at this king, intent upon proceeding speedily, said unto
Vahuka. 'Know that I am proficient at dice besides being versed in
numbers. And Vahuka said unto him, 'Impart unto me this knowledge and, O
bull among men, take from me my knowledge of horses.' And king Rituparna,
having regard to the importance of the act that depended upon Vahuka's
good-will, and tempted also by the horse-lore (that his charioteer
possessed), said, 'So be it.' As solicited by thee, receive this science
of dice from me, and, O Vahuka, let my equine science remain with thee in
trust.' And saying this, Rituparna imparted unto Nala the science (he
desired). And Nala upon becoming acquainted with the science of dice,
Kali came out of his body, incessantly vomiting from his mouth the
virulent poison of Karkotaka.
And when Kali, afflicted (by Damayanti's curse) came out (of Nala's
body), the fire of that curse also left Kali. Indeed, long had been the
time for which the king had been afflicted by Kali, as if he were of
unregenerate soul. And Kala the ruler of the Nishadhas, in wrath, was
bent upon cursing Kali, when the latter, frightened, and trembling, said
with joined hands, 'Control thy wrath, O king! I will render thee
illustrious. Indrasena's mother had formerly cursed me in anger when she
had been deserted by thee. Ever since that time undergoing sore
affliction I resided in thee, O mighty monarch, O unconquered one,
miserably and burning night and day with the venom of the prince of
snakes. I seek thy protection. If thou dost not curse me who am
affrighted and seek thy protection, then those men that will attentively
recite thy history, shall be even free from fear on my account.' And thus
addressed by Kali, king Nala controlled his wrath. And thereupon the
frightened Kali speedily entered into the Vibhitaka tree. And while the
Kali was conversing with Naishadha, he was invisible to others. And
delivered from his afflictions, and having counted the fruits of that
tree, the king, filled with great joy and of high energy, mounted on the
car and proceeded with energy, urging those fleet horses. And from the
touch of Kali the Vibhitaka tree from that hour fell into disrepute. And
Nala, with a glad heart, began to urge those foremost of steeds which
sprang into the air once and again like creatures endued with wings. And
the illustrious monarch drove (the car) in the direction of the
Vidarbhas. And after Nala had gone far away, Kali also returned to his
abode. And abandoned by Kali, O king, that lord of earth, the royal Nala,
became freed from calamity though he did not assume his native form.'"
SECTION LXXIII
"Vrihadaswa continued, 'And, O king, after Rituparna had gone away with
Varshneya, Vahuka took the car to the stables. And there freeing the
steeds, and tending them according to rule, and soothing them himself,
sat down on a side of the car. Meanwhile, the princess of Vidharva,
Damayanti, afflicted with grief, having beheld the royal son of
Bhangasura, and Varshneya of the Suta race, and also Vahuka in that
guise, asked herself, 'Whose is this car-rattle? It was loud as that of
Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya
hath learnt the art from Nala, and it is for this the rattle of the car
driven by him hath been even like that of Nala. Or, is Rituparna equally
skilled with Nala so that the rattle of his car seemeth to be like that
of Nala?' And reflecting thus, O monarch, the blessed and beauteous girl
sent a female messenger in search of Nishada."
SECTION LXXIV
"Damayanti said, 'O Kesini, go thou and learn who that charioteer is that
sitteth by the car, unsightly and possessed of short arms. O blessed one,
O faultless one, approaching him, cautiously and with suit words, make
thou the usual inquiries of courtesy and learn all particulars truly.
Having regard to the feeling of satisfaction my mind experienceth, and
the delight my heart feeleth, I am greatly afraid this one is king Nala
himself. And, O faultless one, having inquired after his welfare, thou
shalt speak unto him the words of Parnada. And, O beauteous one,
understand the reply he may make thereto.' Thus instructed, that female
messenger, going cautiously, while the blessed Damayanti watched from the
terrace, addressed Vahuka in these words, 'O foremost of men, thou art
welcome. I wish thee happiness. O bull among men, hear now the words of
Damayanti. When did ye all set out, and with what object have ye come
hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.'
Thus addressed, Vahuka answered, the illustrious king of Kosala had heard
from a Brahmana that a second Swayamvara of Damayanti would take place.
And hearing it, he hath come here, by the help of excellent steeds fleet
as the wind and capable of going a hundred yojanas. I am his charioteer.
Kesini then asked, 'Whence doth the third among you come, and whose (son)
is he? And whose son art thou, and how hast thou come to do this work?'
Thus questioned, Vahuka replied, 'He (of whom thou inquirest) was the
charioteer of the virtuous Nala, and known to all by the name of
Varshneya. After Nala had, O beauteous one, left his kingdom, he came to
the son of Bhangasura. I am skilled in horse-lore, and have, therefore,
been appointed as charioteer. Indeed, king Rituparna hath himself chosen
me as his charioteer and cook.' At this Kesini rejoined, 'Perhaps
Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also
have spoken to thee (about his master).' Vahuka then said, 'Having
brought hither the children of Nala of excellent deeds, Varshneya went
away whither he listed: He doth not know where Naishadha is. Nor, O
illustrious one, doth anybody else know of Nala's whereabouts; for the
king (in calamity) wandereth over the world in disguise and despoiled of
(his native) beauty. Nala's self only knoweth Nala. Nala never
discovereth his marks of identity anywhere.' Thus addressed, Kesini
returned, 'The Brahmana that had before this gone to Ayodhya, had
repeatedly said these words suitable to female lips, 'O beloved gambler,
where hast thou gone cutting off half my piece of cloth, and deserting
me, his dear and devoted wife asleep in the woods? And she herself, as
commanded by him, waiteth expecting him clad in half a garment and
burning day and night in grief. O king, O hero, do thou relent towards
her that weepeth ceaselessly for that calamity and do thou give her an
answer. O illustrious one, do thou speak the words agreeable to her for
the blameless one panteth to hear them. Hearing these words of the
Brahmana thou didst formerly give a reply! The princess of Vidarbha again
wisheth to hear the words thou didst then say.'"
"Vrihadaswa continued, 'O son of the Kuru race, hearing these words of
Kesini, Nala's heart was pained, and his eyes filled with tears. And
repressing his sorrow, the king who was burning in grief, said again
these words, in accents choked with tears: 'Chaste women, though
overtaken by calamity, yet protect themselves, and thereby secure heaven.
Women that are chaste, deserted by their lords, never become angry, but
continue to live, cased in virtue's mail. Deserted by one fallen into
calamity, bereft of sense, and despoiled of bliss, it behoveth her not to
be angry. A virtuous lady should not be angry with one that was deprived
by birds of his garment while striving to procure sustenance and who is
burning in misery. Whether treated well or ill she would never be angry,
seeing her husband in that plight, despoiled of his kingdom, bereft of
prosperity, oppressed with hunger, and overwhelmed with calamity.' And, O
Bharata, while speaking thus, Nala oppressed with grief, could not
restrain his tears, but began to weep. And thereupon Kesini went back to
Damayanti, and acquainted her with everything about that conversation as
well as that outburst of grief."
SECTION LXXV
SECTION LXXVI
"Vrihadaswa said, 'Beholding the agitation of the virtuous and wise Nala,
Kesini returned unto Damayanti and related everything unto her. And
thereupon Damayanti with a sorrowful heart and eager to behold Nala,
again despatched Kesini to her mother, asking her to say on her behalf:
Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt
now only relates to his appearance. I intend to examine him myself. O
mother, either let him enter the palace, or give me permission to go to
him. And arrange this with the knowledge of my father or without it. And
thus addressed to Damayanti, that lady communicated unto Bhima the
intention of his daughter, and upon learning it the king gave his
consent. And, O bull of the Bharata race, having obtained the consent
both of her father and mother, Damayanti caused Nala to be brought to her
apartments. And as soon as he saw Damayanti unexpectedly, king Nala was
overwhelmed with grief and sorrow, and bathed in tears. And that best of
women, Damayanti, also, upon beholding king Nala in that condition, was
sorely afflicted with grief. And, O monarch, herself clad in a piece of
red cloth, and wearing matted locks, and covered with dirt and dust,
Damayanti then addressed Vahuka, saying, 'O Vahuka, hast thou ever seen
any person acquainted with duty, who hath gone away, deserting his
sleeping wife in the forest? Who, except the virtuous Nala, could go
away, deserting in the woods, his dear and unoffending wife overcome with
fatigue? Of what offence was I guilty in the eyes of that monarch since
my early youth that he should go away deserting me in the woods while
asleep overcome with fatigue? Why should he whom I formerly chose in
preference to the gods themselves abandon his ever-devoted and loving
wife who had become the mother also of his children? Before the fire, and
in presence also of the celestials, he had taken my hand, vowing, 'Verily
I will be thine.' Oh, where was that vow when he deserted me. O represser
of foes.' While Damayanti was saying all this, tears of sorrow began to
flow plentifully from her eyes. And beholding her thus afflicted with
grief, Nala also, shedding tears, black of those of the gazelle with
extremities of reddish hue, said, 'O timid one, neither the loss of my
kingdom nor my desertion of thee was my act. Both were due to Kali. And,
O foremost of virtuous women, lamenting for me day and night, and
overcome with sorrow, thou hadst in the woods cursed Kali, and so he
began to dwell in my body, burning in consequence of thy curse. Indeed
burning with thy curse, he lived within me like fire within fire. O
blessed girl, that our sorrows might terminate, that wretch have I
overcome by my observances and austerities. The sinful wretch hath
already left me, and it is for this that I have come hither. My presence
here, O fair lady, is for thy sake. I have no other object. But, O timid
one, can any other woman, forsaking her loving and devoted husband, ever
choose a second lord like thee? At the command of the king, messengers
are ranging this entire earth, saying, 'Bhima's daughter will, of her own
accord, choose a second husband worthy of her.' Immediately on hearing
this, the son of Bhangasura hath arrived here.' Hearing these
lamentations of Nala, Damayanti, frightened and trembling, said with
joined hand, 'It behoveth thee not, O blessed one, to suspect any fault
in me. O ruler of the Nishadhas, passing over the celestials themselves,
I choose thee as my lord. It was to bring thee hither that the Brahmanas
had gone out in all directions, even to all the sides of the horizon,
singing my words, in the form of ballads. At last, O king, a learned
Brahmana named Parnada had found thee in Kosala in the palace of
Rituparna. When thou hadst returned a fit answer to those words of his,
it was then, O Naishadha, that I devised this scheme to recover thee.
Except thee, O lord of earth, there is no one in this world, who in one
day can clear, O King, a hundred yojanas with horses. O monarch, touching
thy feet I can swear truly that I have not, even in thought, committed
any sin. May the all-witnessing Air that courseth through this world,
take my life, if I have committed any sin. May the Sun that ever courseth
through the sky take my life, if I have committed any sin. May the Moon,
that dwelleth within every creature as a witness, take my life, if I have
committed any sin. Let the three gods that sustain the triple worlds in
their entirety, declare truly, or let them forsake me today.' And thus
addressed by her, the Wind-god said from the sky, 'O Nala, I tell thee
truly that she hath done no wrong. O king, Damayanti, well guarding the
honour of thy family, hath enhanced it. Of this we are the witnesses, as
we have been her protectors for these three years. It is for thy sky that
she hath devised this unrivalled scheme, for, except thee, none on earth
is capable of travelling in a single day a hundred yojanas. O monarch,
thou hast obtained Bhima's daughter, and she hath also obtained thee.
Thou needst not entertain any suspicion but be united with thy partner.'
And after the Wind-god had said this, a floral shower fell there and the
celestial kettle-drum began to play, and auspicious breezes began to
blow. And beholding those wonders, O Bharata, king Nala, the represser of
foes, cast away all his doubts in respect of Damayanti. And then that
lord of earth, remembering the king of serpents, wore that pure garment
and regained his native form. And beholding her righteous lord in his own
form, Bhima's daughter of faultless limbs embraced him, and began to weep
aloud. And king Nala also embraced Bhima's daughter devoted to him, as
before, and also his children, and experienced great delight. And burying
her face in his bosom, the beauteous Damayanti of large eyes began to
sigh heavily, remembering her griefs. And overwhelmed with sorrow, that
tiger among men stood for some time, clasping the dust-covered Damayanti
of sweet smiles. And, O king, the queen-mother then, with a glad heart,
told Bhima all that had passed between Nala and Damayanti. And the mighty
monarch answered, 'Let Nala pass this day in peace, to-morrow I shall see
him after his bath and prayers, with Damayanti by his side.' And, O king,
they passed that night pleasantly, in relating to each other the past
incidents of their life in the forest. And with hearts filled with joy,
the princess of Vidarbha and Nala began to pass their days in the palace
of king Bhima, intent upon making each other happy. And it was in the
fourth year (after the loss of his kingdom) that Nala was re-united with
his wife, and all his desires gratified, once more experienced the
highest bliss. And Damayanti rejoiced exceedingly in having recovered her
lord even as fields of tender plants on receiving a shower. And Bhima's
daughter, thus recovering her lord, obtained her wish, and blazed forth
in beauty, her weariness gone, her anxieties dispelled and herself
swelling with joy, ever like a night that is lit by the bright disc of
the moon!"
SECTION LXXVII
SECTION LXXVIII
"Vrihadaswa said, 'O son of Kunti, the ruler of the Nishadhas having
dwelt there for a month, set out from that city with Bhima's permission
and accompanied by only a few (followers) for the country of the
Nishadhas. With a single car white in hue, sixteen elephants, fifty
horses, and six hundred infantry, that illustrious king, causing the
earth itself to tremble, entered (the country of the Nishadhas) without
loss of a moment and swelling with rage. And the mighty son of Virasena,
approaching his brothers Pushkara said unto him, 'We will play again, for
I have earned vast wealth. Let Damayanti and all else that I have be my
stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin
again. This is my certain determination. Blessed be thou, let us stake
all we have along with our lives. Having won over and acquired another's
wealth or kingdom, it is a high duty, says the ordinance, to stake it
when the owner demands. Or, if thou dost not relish play with dice, let
the play with weapons begin. O king, let me or thyself have peace by a
single combat. That this ancestral kingdom should, under all
circumstances and by any means, be recovered, there is the authority of
sages for holding. And, O Pushkara, choose thou one of these two
things--gambling with dice or bending the bow in battle!' Thus addressed
by Nishadha, Pushkara, sure of his own success, laughingly answered that
monarch, saying, 'O Naishadha, it is by good fortune that thou hast
earned wealth again to stake. It is by good fortune also that Damayanti's
ill-luck hath at last come to an end. And O king, it is by good fortune
that thou art still alive with thy wife, O thou of mighty arms! It is
evident that Damayanti, adorned with this wealth of thine that I will
win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha,
I daily recollect thee and am even waiting for thee, since I derive no
pleasure from gambling with those that are not connected with me by
blood. Winning over to-day the beauteous Damayanti of faultless features,
I shall regard myself fortunate, indeed, since she it is that hath ever
dwelt in my heart.' Hearing these words of that incoherent braggart, Nala
in anger desired to cut off his head with a scimitar. With a smile,
however, though his eyes were red in anger, king Nala said, 'Let us play.
Why do you speak so now? Having vanquished me, you can say anything you
like.' Then the play commenced between Pushkara and Nala. And blessed be
Nala who at a single throw won his wealth and treasures back along with
the life of his brother that also had been staked. And the king, having
won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in
its side is now undisturbedly mine. And, O worst of kings, thou canst not
now even look at the princess of Vidarbha. With all thy family, thou art
now, O fool, reduced to the position of her slave. But my former defeat
at thy hands was not due to any act of thine. Thou knowest it not, O
fool, that it was Kali who did it all. I shall not, therefore, impute to
thee the faults of others. Live happily as thou choosest, I grant thee
thy life. I also grant thee thy portion (in the paternal kingdom) along
with all necessaries. And, O hero, without doubt, my affection towards
thee is now the same as before. My fraternal love also for thee will
never know any diminution. O Pushkara, thou art my brother, live thou for
a hundred years!'"
"And Nala of unbaffled prowess, having comforted his brother thus gave
him permission to go to his own town, having embraced him repeatedly. And
Pushkara himself, thus comforted by the ruler of the Nishadhas saluted
that righteous king, and addressed him, O monarch, saying these words
with joined hands, 'Let thy fame be immortal and live thou happily for
ten thousand years, thou who grantest me, O king, both life and refuge.
And entertained by the king, Pushkara dwelt there for a month and then
went to his own town accompanied by large force and many obedient
servants and his own kindred, his heart filled with joy. And that bull
among men all the while blazed forth in beauty of person like a second
Sun. And the blessed ruler of the Nishadhas, having established Pushkara
and made him wealthy and freed him from troubles, entered his richly
decorated palace. And the ruler of the Nishadhas, having entered his
palace, comforted the citizens. And all the citizens and the subjects
from the country horripilated in joy. And the people headed by the
officers of state said with joined hands, 'O king, we are truly glad
to-day throughout the city and the country. We have obtained to-day our
ruler, like the gods their chief of a hundred sacrifice!'"
SECTION LXXIX
"Vrihadaswa said, 'After the festivities had commenced in the city that
was full of joy and without anxiety of any kind, the king with a large
force brought Damayanti (from her father's home). And her father, too,
that slayer of hostile heroes, Bhima of terrible prowess and immeasurable
soul, sent his daughter, having honoured her duly. And upon the arrival
of the princess of Vidarbha accompanied by her son and daughter, king
Nala began to pass his days in joy like the chief of the celestials in
the gardens of Nandana. And the king of undying fame, having regained his
kingdom and becoming illustrious among monarchs of the island of Jamvu,
began once more to rule it. And he duly performed numerous sacrifices
with abundant gifts to Brahmanas. O great king, thou also wilt with thy
kindred and relatives, so blaze forth in effulgence soon. For, O foremost
of men, it was thus that subjugator of hostile cities, king Nala, had
fallen into distress along with his wife, in consequence, O bull of
Bharata race of dice. And, O lord of the earth, Nala suffered such dire
woe all alone and recovered his prosperity, whereas thou, O son of Pandu,
with heart fixed on virtue, art sporting in joy in this great forest,
accompanied by thy brothers and Krishna. When thou art also, O monarch,
mixing daily with blessed Brahmanas versed in the Vedas and their
branches, thou hast little cause for sorrow. This history, besides, of
the Naga Karkotaka, of Damayanti, of Nala and of that royal sage
Rituparna, is destructive of evil. And, O thou of unfading glory, this
history, destructive of the influence of Kali, is capable, O king, of
comforting persons like thee when they listen to it. And reflecting upon
the uncertainty (of success) of human exertion, it behoveth thee not to
joy or grieve at prosperity or adversity. Having listened to this
history, be comforted, O king, and yield not to grief. It behoveth thee
not, O great king, to pine under calamity. Indeed, men of
self-possession, reflecting upon the caprice of destiny and the
fruitlessness of exertion, never suffer themselves to be depressed. They
that will repeatedly recite this noble history of Nala, and that will
hear it recited, will never be touched by adversity. He that listeneth to
this old and excellent history hath all his purposes crowned with success
and, without doubt, obtaineth fame, besides sons and grandsons and
animals, a high position among men, and health, and joy. And, O king, the
fear also that thou entertainest, viz., (Some one skilled in dice will
summon me), I will for once dispel. O thou of invincible prowess, I know
the science of dice in its entirety. I am gratified with thee; take this
lore, O son of Kunti, I will tell unto thee.'"
"And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from
Brahmanas and ascetics that came to him from various directions and from
places of pilgrimage and mountains and forests that Arjuna of high
intelligence and capable of drawing the bow with his left hand, was still
engaged in the austerest of ascetic penances, living upon air alone. And
he heard that the mighty-armed Partha was engaged in such fierce
asceticism that none else before him had ever been engaged in such
penances. And Dhananjaya, the son of Pritha, engaged in ascetic
austerities with regulated vows and fixed mind and observing the vow of
perfect silence, was, he heard, like the blazing god of justice himself
in his embodied form. And, O king, (Yudhishthira) the son of Pandu
hearing that his dear brother Jaya, the son of Kunti, was engaged in such
asceticism in the great forest, began to grieve for him. And with a heart
burning in grief, the eldest son of Pandu, seeking consolation in that
mighty forest held converse with the Brahmanas possessed of various
knowledge who were living with him there."
SECTION LXXX
(Tirtha-yatra Parva)
Janamejaya said, "O holy one, after my great-grandfather Partha had gone
away from the woods of Kamyaka, what did the sons of Pandu do in the
absence of that hero capable of drawing the bow with his left hand? It
seemeth to me that mighty bowman and vanquisher of armies was their
refuge, as Vishnu of the celestials. How did my heroic grandsires pass
their time in the forest, deprived of the company of that hero, who
resembled Indra himself in prowess and never turned his back in battle?"
Vaisampayana said, "After Arjuna of unbaffled prowess had gone away from
Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And
the Pandavas with cheerless hearts very much resembled pearls unstrung
from a wreath, or birds shorn of their wings. And without that hero of
white steeds that forest looked like the Chaitraratha woods when deprived
of the presence of Kuvera. And, O Janamejaya, those tigers among men--the
sons of Pandu--deprived of the company of Arjuna, continued to live in
Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those
mighty warriors endowed with great prowess slew with pure arrows various
kinds of sacrificial animals for the Brahmanas. And those tigers among
men and repressors of foes, daily slaying those wild animals and
sanctifying them properly, offered them unto the Brahmanas. And it was
thus, O king, that those bulls among men afflicted with sorrow lived
there with cheerless hearts after Dhananjaya's departure. The princess of
Panchala in particular, remembering her third lord, addressed the anxious
Yudhishthira and said, 'That Arjuna who with two hands rivals the
thousand-armed Arjuna (of old), alas, without that foremost of the sons
of Pandu, this forest doth not seem at all beautiful in my eyes. Without
him, whenever I cast my eyes, this earth seems to be forlorn. Even this
forest with its blossoming trees and so full of wonders, without Arjuna
seems not so delightful as before. Without him who is like a mass of blue
clouds (in hue), who hath the prowess of an infuriated elephant, and
whose eyes are like the leaves of the lotus, this Kamyaka forest doth not
seem beautiful to me. Remembering that hero capable of drawing the bow
with his left hand, and the twang of whose bow sounds like the roar of
thunder, I cannot feel any happiness, O king!' And, O monarch, hearing
her lament in this strain, that slayer of hostile heroes, Bhimasena,
addressed Draupadi in these words, 'O blessed lady of slender waist, the
agreeable words thou utterest delight my heart like the quaffing of
nectar. Without him whose arms are long and symmetrical, and stout and
like unto a couple of iron maces and round and marked by the scars of the
bow-strings and graced with the bow and sword and other weapons and
encircled with golden bracelets and like unto a couple of five-headed
snakes, without that tiger among men the sky itself seemeth to be without
the sun. Without that mighty-armed one relying upon whom the Panchalas
and the Kauravas fear not the sternly-exerting ranks of the celestials
themselves, without that illustrious hero relying upon whose arms we all
regard our foes as already vanquished and the earth itself as already
conquered, without that Phalguna I cannot obtain any peace in the woods
of Kamyaka. The different directions also, wherever I cast my eyes,
appear to be empty!'
"After Bhima had concluded, Nakula the son of Pandu, with voice choked
with tears, said, 'Without him whose extraordinary deeds on the field of
battle constitute the talk of even the gods, without that foremost of
warriors, what pleasure can we have in the woods? Without him who having
gone towards the north had vanquished mighty Gandharva chiefs by
hundreds, and who having obtained numberless handsome horses of the
Tittiri and Kalmasha species all endowed with the speed of the wind,
presented them from affection unto his brother the king, on the occasion
of the great Rajasuya sacrifice, without that dear and illustrious one,
without that terrible warrior born after Bhima, without that hero equal
unto a god I do not desire to live in the Kamyaka woods any longer.'
SECTION LXXXI
SECTION LXXXII
"Pulastya said, 'O thou of excellent vows, I have been much gratified
with thy humility, thy self-control, and thy truth, thou blessed one
versed in morality! O sinless one, it is for this virtue of thine which
thou hast acquired from regard to thy ancestors, that I have been
gratified with thee and thou hast, O son, obtained a sight of my person.
O Bhishma. my eyes can penetrate into everything. Tell me what I may do
for thee. O sinless one, O thou foremost of the Kuru race, I will grant
thee whatever thou mayst ask me.'
"Bhishma said, 'O highly blessed one, when thou who art worshipped by the
three worlds hast been gratified with me and when I have obtained a sight
of thy exalted self, I regard myself as already crowned with success.
But, O thou foremost of virtuous persons, if I have deserved thy favour,
I will tell thee my doubts and it behoveth thee to dispel them, O holy
one, I have some religious doubts in respect of tirthas. Speak of those
to me in detail, I desire to hear thee. O thou that resemblest a
celestial himself, what is his merit, O regenerate Rishi, who goeth round
the whole earth (visiting shrines). O tell me this with certainty."
"Pulastya said, 'O son, listen with attention. I will tell thee of the
merit which attacheth to tirthas and which constituth the refuge of the
Rishis. He whose hands and feet and mind and knowledge and asceticism and
acts are under wholesome control, enjoyeth the fruits of tirthas. He who
has ceased to accept gifts, he that is contented, he that is free from
pride enjoys the fruits of tirthas. He that is without sin, he that acts
without purpose, he that eats light, he that has his senses under
control, he that is free from every sin, enjoys the fruits of tirthas. O
king, he that is free from anger, he that adhereth to truth, he that is
firm in vows, he that regardeth all creatures as his own self, enjoyeth
the fruits of tirthas. In the Vedas the Rishis have declared in due order
the sacrifices and also their fruits here and hereafter truly. O lord of
earth, those sacrifices cannot be accomplished by him that is poor, for
those sacrifices require various materials and diverse things in large
measures. These, therefore can be performed by kings or sometimes by
other men of prosperity and wealth. O lord of men, that rite, however,
which men without wealth, without allies, singly, without wife and
children, and destitute of means, are capable of accomplishing and the
merit of which is equal unto the sacred fruits of sacrifices, I will now
declare unto thee, thou best of warriors! O thou best of the Bharata
race, sojourns in tirthas which are meritorious and which constitute one
of the high mysteries of the Rishis, are even superior to sacrifices. He
is a poor man who having gone to a tirtha hath not fasted for three
nights, who hath not given away gold, and who hath not distributed kine.
Indeed, one acquireth not, by the performance of the Agnishtoma and other
sacrifices distinguished by large gifts, that merit which one requireth
by a sojourn to a tirtha. In the world of men, there is that tirtha of
the God of gods, celebrated over the three worlds by the name of
Pushkara. One that sojourneth there becometh equal unto that deity. O
high-souled son of the Kuru race, during the two twilights and mid-day
there is the presence of hundred thousand millions of tirthas in
Pushkara. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts,
the Gandharvas, and the Apsaras are ever present, O exalted one, in
Pushkara. It was there, O king, that the gods, the Daityas and
Brahmarshis, having performed ascetic devotions there, obtained great
merit and finally attained to god-hood.'"
"Having dwelt for twelve nights at Pushkara with regulated diet and vows,
and having walked round (the place), one must go to Jamvu-marga. One that
goeth to Jamvu-marga which is resorted to by the celestials, the Rishis,
and the Pitris, acquireth the merit of the horse-sacrifice and the
fruition of all his wishes. The man that resideth there for five nights,
hath his soul cleansed from all sins. He never sinketh into hell, but
acquireth high success. Leaving Jamvu-marga one must go to
Tandulikasrama. He that goeth there never sinketh into hell but ascendeth
to the abode of Brahma. He that goeth to the lake of Agastya and
occupieth himself with the worship of the Pitris and celestials, fasting
for three nights, acquireth, O king, the fruit of the Agnishtoma. Going
thither, he that liveth on vegetables or fruits acquireth the status
called Kaumara. One should next proceed to the beautiful asylum of Kanwa,
which is worshipped by the whole world. That sacred wood characterised by
holiness, existeth, O bull of the Bharata race, from very remote times.
As soon as one entereth it, he is freed from all his sins. He who with
regulated diet and vows worshippeth the Pitris and the gods there,
obtaineth the fruit of a sacrifice that is capable of bestowing the
fruition of all one's desires. Having walked round this asylum one must
then go to the spot where Yayati fell (from heaven). He that goeth
thither, acquireth the merit of a horse-sacrifice. One must then go to
Mahakala with regulated diet and senses subdued. And having bathed in the
tirtha called Koti, one obtaineth the merit of a horse-sacrifice. A
virtuous man should next proceed to the tirtha of Sthanu, the husband of
Uma, known over the three worlds by the name of Bhadravata. That best of
men who goeth to Bhadravata, beholdeth Isana and obtaineth the fruit of a
gift of a thousand kine. And through the grace of Mahadeva, he acquireth
the status of Ganapatya blessed with prosperity and peace and high grace.
Having arrived then at the Narmada, that river celebrated over the three
worlds, and given oblations of water to the Pitris and the gods, one
acquireth the fruit of the horse-sacrifice. He that goeth into the
Southern ocean, practising the Brahmacharya mode of life, and with senses
subdued, acquireth the fruit of the Agnishtoma sacrifice and ascendeth to
heaven. Having arrived at Charmanwati, with regulated diet and senses
subdued, one acquireth, at the command of Rantideva, the merit of the
Agnishtoma sacrifice. One must then go, O virtuous chief of warriors, to
Arvuda, the son of Himavat, where there was a hole through the earth in
days of yore. There is the asylum of Vasistha, celebrated over the three
worlds. Having resided for one night, one obtaineth the merit of the gift
of a thousand kine. He that, leading a Brahmacharya mode of life batheth
in the tirtha called Pinga, obtaineth, O tiger among kings, the merit of
the gift of a hundred Kapila kine. One must next go, O king, to that
excellent tirtha called Prabhasa. There Hutasana is always present in his
own person. He, the friend of Pavana, O hero, is the mouth of all the
gods. The man that with subdued and sanctified soul batheth in that
tirtha, obtaineth merit greater than that of the Agnishtoma or Atiratra
sacrifices. Proceeding next to the spot where the Saraswati mingleth with
the sea, one obtaineth the fruit of the gift of a thousand kine and
heaven also besides, O bull of the Bharata race, blazing forth for all
time like Agni himself. He that with subdued soul batheth in the tirtha
of the king of waters, and giveth oblations of water unto the Pitris and
the gods, living there for three nights, blazeth forth like the Moon, and
obtaineth also the fruit of the horse-sacrifice. One should next proceed,
O best of the Bharata, unto the tirtha known by the name of Varadana,
where (the Rishi) Durvasa had given a boon unto Vishnu. A man by bathing
in Varadana obtaineth the fruit of the gift of a thousand kine. One
should next proceed with subdued senses and regulated diet to Dwaravati,
where by bathing in Pindaraka, one obtaineth the fruit of the gift of
gold in abundance. O blessed one, it is wonderful to relate that in that
tirtha, to this day, coins with the mark of the lotus and lotuses also
with the mark of the trident, are seen. O represser of heroes! And O bull
among men, the presence of Mahadeva is there. Arriving then, O Bharata,
at the spot where the Sindhu mingleth with the sea, one should with
subdued soul bathe in that tirtha of Varuna. And bathing there and giving
oblations of water to the Pitris, the Rishis, and the gods one acquireth,
O bull of the Bharata race, the region of Varuna, and blazeth forth in
effulgence of his own. Men of wisdom say that, by worshipping the god
known by the name of Shankukarneswara, one acquireth ten times the merit
of the horse-sacrifice. O bull of the Bharata race, having walked round
that tirtha, one should, O thou foremost of the Kurus, go to that tirtha
celebrated over the three worlds and known by the name of Drimi. That
tirtha cleanseth from every sin, and it is there that the gods including
Brahma worship Maheswara. Having bathed there and worshipped Rudra
surrounded by the other gods, one is freed from all sins since birth. It
was there, O best of men, that Drimi was adored by all the gods. Bathing
there, O best of men, one obtaineth the fruit of the horse-sacrifice. O
thou of great intelligence, Vishnu the creator of the universe, after
slaying the Daityas and Danavas, went thither to purify himself. O
virtuous one, one should next proceed to Vasudhara adored by all. The
moment one arrives at that tirtha, one acquireth the fruit of the
horse-sacrifice. And, O thou best of the Kurus, by bathing there with
subdued soul and rapt attention, and giving oblations of water unto the
gods and the Pitris one ascendeth unto the region of Vishnu and is adored
there. In that tirtha, O bull of the Bharata race, there is a sacred lake
of the Vasus. By bathing there and drinking of its water, one becometh
regarded of the Vasus. There is a celebrated tirtha of the name of
Sindhuttama, which destroyeth every sin. O best of men, by bathing there,
one acquireth the fruit of the gift of gold in abundance. By arriving at
Bhadratunga with sanctified soul and purity of conduct, one acquireth the
region of Brahma and a high state of blessedness. There is then the
tirtha of the Kumarikas of Indra, that is much resorted to by the
Siddhas. O best of men, by bathing there, one obtaineth the region of
Indra. In Kumarika there is another tirtha called Renuka, which is also
resorted to by the Siddhas. A Brahmana by bathing there would become as
bright as the Moon. Proceeding next to the tirtha called the Panchananda,
with subdued sense and regulated diet, one obtaineth the fruit of the
five sacrifices that have been mentioned one after another in the
scriptures. Then, O king, one should go to the excellent region of Bhima.
O best of the Bharatas by bathing in the tirtha there, that is called
Yoni, a man (in his next birth) becometh, O king, the son of a goddess,
bearing ear-rings decked with pearls, and obtaineth also the merit of the
gift of a hundred thousand kine. Proceeding next to Srikunda, celebrated
over the three worlds and worshipping the grandsire, one obtaineth the
fruit of the gift of a thousand kine. O virtuous one, one should then go
to the excellent tirtha called Vimala, where to this day may be seen
fishes of golden and silver hues. By bathing there, one soon acquireth
the region of Vasava, and his soul being cleansed from every sin, he
attaineth to a high state of blessedness. Proceeding next to Vitasta and
giving oblations of water unto the Pitris and the gods, a man, O Bharata,
obtaineth the fruit of the Vajapeya sacrifice. That sin-destroying tirtha
known by the name of Vitasta, is situate in the country of the Kasmiras
and is the abode of the Naga Takshaka. Bathing there, a man certainly
obtaineth the fruit of the Vajapeya sacrifice, and his soul cleansed from
every sin, he attaineth to a high state of blessedness. One should next
proceed to Vadava celebrated over the three worlds. Bathing there with
due rites in the evening, one should offer rice boiled in butter and
milk, according to the best of his might, unto the deity of seven flames.
Men of wisdom say that a gift made here in honour of the Pitris, becometh
inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several
tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas,
the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O
king, having with subdued senses, accepted a course of austerities for a
thousand years in order to move Vishnu to grace, cooked rice in milk and
butter and gratified Kesava with oblations, each offered with seven Riks.
And, O king, the gratified Kesava thereupon conferred on them the
eight-fold attributes called Aiswarya and other objects that they
desired. And having bestowed upon them these, that god disappeared in
their sight like lightning in the clouds. And it is for this, O Bharata,
that that tirtha became known by the name of Saptacharu, and if one
offereth Charu there to the seven flamed deity, he obtaineth merit
superior to that of the gift of a hundred thousand kine, to that of a
hundred Rajasuya sacrifices, as also of a hundred horse-sacrifices.
Leaving Vadava, O king, one should then proceed to Raudrapada, and
beholding Mahadeva there one obtaineth the merit of the horse-sacrifice.
Proceeding then, with subdued soul and leading a Brahmacharya mode of
life, to Manimat, and residing there for one night, one acquireth, O
king, the merit of the Agnishtoma sacrifice. One should then go, O king,
to Devika celebrated over the whole world. It was there, O bull of
Bharata race, that, as heard by us, the Brahmanas first sprang into
existence. There also is the region of the holder of the trident--a
region that is celebrated over the world. Having bathed in Devika and
worshipped Maheswara by offering him, to the best of one's might, rice
boiled in milk and butter, a man obtaineth, O bull of the Bharata race,
the merit of a sacrifice that is capable of filling every desire. There
also is another tirtha of Rudra called Kamakhya, which is much resorted
to by the gods. Bathing there, a man speedily obtaineth success. By
touching also the water of Yajana. Brahmavaluka, and Pushpamva, one
becometh free from sorrow in after life. The learned have said that the
sacred tirtha of Devika, the resort of the gods and the Rishis, is five
Yojanas in length and half a Yojana in breadth. One should then, in due
order, proceed, O king, to Dirghasatra. There the gods with Brahma at
their head, the Siddhas, and the greatest Rishis, with regulated vows and
the recitation and acceptance of the preliminary pledge, perform the
long-extending sacrifice. O king, by going only to Dirghasatra, O
represser of foes, one obtaineth merit that is superior, O Bharata, to
that of the Rajasuya or the horse-sacrifice. One should next proceed with
subdued senses and regulated diet to Vinasana, where Saraswati
disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda
and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the
Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of
the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the
region of the Nagas. One should proceed, next, to the inaccessible tirtha
of Shasayana, where the cranes, O Bharata, disappearing in the form of
sasas, re-appear every year in the month of Karttika, and bathe, O
blessed chief of the Bharata race, in the Sarsawati. Bathing there, O
tiger among men, one blazeth forth like the Moon, and obtaineth, O bull
of the Bharata race, the merit of the gift of a thousand kine. One should
next proceed, O thou of the Kuru race, to Kumarakoti, with subdued
senses, and bathing there, worship the gods and the Puris. By doing this,
one obtaineth the merit of the gift of ten thousand kine, and raiseth all
his ancestors to higher regions. One should next, O virtuous one, proceed
with subdued soul to Rudrakoti, where in olden days, O king, ten millions
of Munis had assembled. And, O king, filled with great joy at the
prospect of beholding Mahadeva, the Rishis assembled there, each saying,
'I will first behold the god! I will first behold the god!' And, O king,
in order to prevent disputes amongst those Rishis of subdued souls, the
Lord of Yoga, by the help of his Yoga power, multiplied himself into ten
million forms, and stood before every one of them. And every one of these
Rishis said, 'I have seen him first!' And gratified, O king, with the
deep devotion of those Munis of subdued souls, Mahadeva granted them a
boon, saying, 'From this day your righteousness shall grow!' And, O tiger
among men, one that bathes, with a pure mind, in Rudrakoti obtaineth the
merit of the horse-sacrifice and delivereth his ancestors. One should
next proceed, O king, to that highly sacred and celebrated region where
the Saraswati mingles with the sea. Thither, O king, the gods with Brahma
at their head and Rishis with wealth of asceticism repair for adoring
Kesava on the fourteenth day of the lighted fortnight of the month of
Chaitra. Bathing there, O tiger among men, one obtaineth the merit of
giving away gold in abundance, and his soul being cleansed from every
sin, he ascendeth to the region of Brahma. It is there, O king, that the
Rishis have completed many a sacrifice. By a trip to that spot one
obtaineth the merit of the gifts of a thousand kine.'"
SECTION LXXXIII
"O holder of the trident, thou art the refuge of the celestials and the
Asuras, of, indeed, the universe. By thee have been created the three
worlds with their mobile and immobile beings. It is thou again that
swallowest everything at the end of the Yuga. Thou art incapable of being
known by the gods themselves, far less by me. O sinless one, the gods
with Brahma at their heads are all displayed in thee. Thou art all, the
Creator himself and the Ordainer of the worlds. It is by thy grace that
all the gods sport without anxiety or fear. And adoring Mahadeva thus the
Rishi also said, 'O god of gods, grant me thy grace, so that my
asceticism may not diminish.' Then that god of cheerful soul answered the
regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a
thousandfold through my grace. And, O great Muni, I shall dwell with thee
in this thy asylum. Bathing in Saptasaraswata, they that will worship me,
shall be able to attain everything here and hereafter. And, without
doubt, they shall all attain to the Saraswata region in the end.' Having
said this, Mahadeva disappeared then and there.
SECTION LXXXIV
"Pulastya said, 'Then, O great king, one should proceed to the excellent
tirtha of Dharma, where the illustrious god of justice had practised
highly meritorious austerities. And it is for this that he made the spot
a sacred tirtha and rendered it celebrated by his own name. Bathing
there, O king, a virtuous man with concentrated soul certainly
sanctifieth his family to the seventh generation. One should then repair,
O king, to the excellent Jnanapavana. Sojourning thither, one obtaineth
the merit of the Agnishtoma sacrifice, and goeth to the region of the
Munis. Then, O monarch, a man should repair to the Saugandhika-vana.
There dwell the celestials with Brahma at their head, Rishis endued with
wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the
Kinnaras and the serpents. As soon as one entereth these woods, he is
cleansed of all his sins. Then, O king, should one repair to the sacred
goddess Saraswati, known there as the goddess Plaksha, that best of
streams and foremost of rivers. There should one bathe in the water
issuing from an ant-hill. (Bathing there and) worshipping the Pitris and
the gods, one obtaineth the merit of the horse-sacrifice. There existeth
a rare tirtha called Isanadhyushita, lying from the ant-hill at the
distance of six throws of a heavy stick. As seen in the Puranas, O tiger
among men, bathing there a man obtaineth the merit of giving away a
thousand Kapila kine and of the horse-sacrifice. Journeying next, O
foremost of men, to Sugandha, and Satakumbha and Panchayaksha, a man
becometh adored in heaven. Repairing to another tirtha there called
Trisulakhata, one should bathe and set himself to worship the Pitris and
the gods. Doing so, without doubt, one obtaineth, after death, the status
of Ganapatya. One should next proceed, O king, to the excellent spot of
the Goddess celebrated over the three worlds by the name of Sakamvari.
There, for the space of a thousand celestial years, she of excellent
vows, month after month, had subsisted upon herbs, O king of men! And
attracted by their reverence for the Goddess, many Rishis with wealth of
asceticism, came thither, O Bharata. and were entertained by her with
herbs. And it is for this that they bestowed on her the name of
Sakamvari. O Bharata, the man who arriveth at Sakamvari, with rapt
attention and leading a Brahmacharya mode of life and passeth three
nights there in purity and subsisting on herbs alone, obtaineth, at the
will of the goddess, the merit of him that liveth upon herbs for twelve
years. Then should one proceed to the tirtha called Suvarna, famed
through the three worlds. There in days of old, Vishnu had paid his
adorations to Rudra, for his grace, and obtaineth also many boons
difficult of acquisition even by the gods. And, O Bharata, the gratified
destroyer of Tripura said, 'O Krishna, thou shalt, without doubt, be much
beloved in the world, and the foremost of everything in the universe.'
Repairing thither, O king, and worshipping the deity having the bull for
his mark, one obtaineth the merit of the horse-sacrifice as also the
status of Ganapatya. One should next proceed to the tirtha of Dhumavati.
Fasting there for three nights, one obtaineth, without doubt, all the
wishes cherished by him. To the southern half of this spot of the
Goddess, there is, O king, a tirtha called Rathavarta. One should, O
virtuous one, go up to that place, with devout heart, and having his
senses under control. By this, through the grace of Mahadeva, one
attaineth to an exalted state. After walking round the place, one should,
O bull of the Bharata race, proceed to the tirtha named Dhara, which, O
thou of great wisdom, washeth off all sins. Bathing there, O tiger among
men, a man is freed from every sorrow. One should then repair, O virtuous
one, after bowing to the great mountain (Himavat), to the source of the
Ganges, which is, without doubt, like the gate of heaven. There should
one, with concentrated soul, bathe in the tirtha called Koti. By this,
one obtaineth the merit of the Pundarika sacrifice, and delivereth his
race. Residing one night there, one acquireth the merit of giving away a
thousand kine. By offering oblations of water duly to the gods and the
Pitris, at Saptaganga, Triganga and Sakravarta, (which are all there),
becometh adored in the regions of the virtuous. Bathing next at
Kanakhala, and fasting there for three nights, a person reapeth the merit
of the horse-sacrifice and goeth to heaven. Then O lord of men, the
pilgrim should repair to Kapilavata. Fasting for one night there, he
obtaineth the merit of giving away a thousand kine. O king, there is a
tirtha of the illustrious Kapila, king of the Nagas, that is celebrated,
O thou best of Kurus, over all the worlds. Bathing there at the
Nagatirtha one obtaineth, O king, the merit of giving away a thousand
Kapila kine. One should next repair to the excellent tirtha of Santanu,
called Lalitika. Bathing there, O king, one never sinketh into distress
(hereafter). The man that bathes at the confluence of the Ganga and the
Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his
race. One should next, O king, go to Sugandha, celebrated over the world.
By this, cleansed of every sin, he becometh adored in the abode of
Brahma. Then, O lord of men, the pilgrim should repair to Rudravarta.
Bathing there, one ascendeth to heaven. Bathing at the confluence of the
Ganga and the Saraswati, a person obtaineth the merit of the
horse-sacrifice and also ascendeth to heaven. Proceeding next to
Bhadrakarneswara and worshipping the gods duly, one, without sinking into
distress, becometh adored in heaven. Then, O lord of men, the pilgrim
should proceed to the tirtha called Kuvjamraka. By this he obtaineth the
merit of giving away a thousand kine, and heaven also. Then, O king, the
pilgrim should go to the Arundhativata. Proceeding thither with
concentrated soul and practising the Brahmacharya vows, one that batheth
in Samudraka and fasteth for three nights, obtaineth the merit of the
horse-sacrifice and of giving away a thousand kine, and also rescueth his
race. One should next proceed to Brahmavarta, with concentrated soul and
practising the Brahmacharya vows. By this, one obtaineth the merit of the
horse-sacrifice, and goeth to the region of Soma. The man that proceedeth
to the Yamuna-prabhava, (the source of the Yamuna) and batheth there,
obtaineth the merit of the horse-sacrifice and is worshipped in heaven.
Arriving at Darvisankramana, that tirtha which is worshipped of the three
worlds, a person obtaineth the merit of the horse-sacrifice and goeth to
heaven. Repairing next to Sindhu-prabhava (the source of the Indus) which
is worshipped by Siddhas and Gandharvas, and staying there for five
nights, one obtaineth the merit of giving away gold in abundance.
Proceeding next to the inaccessible tirtha called Vedi, one obtaineth the
merit of the horse-sacrifice and ascendeth to heaven. Then, O Bharata,
should one proceed to Rishikulya and Vasishtha. By visiting the latter,
all orders attain to Brahmanhood. Repairing to Rishikulya and bathing
there, and living a month upon herbs, and worshipping the gods and
Pitris, one is cleansed of all his sins, and obtaineth the region of the
Rishis. Proceeding next to Bhrigutunga a person acquireth the merit of
the horse-sacrifice. Repairing then to Vipramoksha, one is freed from
every sin. Proceeding then to the tirtha of Krittika and Magha, one, O
Bharata, obtaineth the merit superior to that of the Agnishtoma and
Atiratha sacrifices. The man who, repairing to the excellent tirtha
called Vidya, batheth there in the evening, obtaineth proficiency in
every kind of knowledge. One should next reside for one night at
Mahasrama capable of destroying every sin, taking a single meal. By this,
one obtains many auspicious regions, and delivers ten preceding and ten
succeeding generations of his race. Dwelling next for a month of
Mahalaya, and fasting there for three nights, one's soul is cleansed of
all sins and one acquires the merit of giving away gold in abundance.
Proceeding next to Vetasika worshipped by the Grandsire, one obtaineth
the merit of the horse-sacrifice and the state of Usanas. Going next to
the tirtha called Sundarika, worshipped by the Siddhas, one obtaineth
personal beauty as witnessed by the ancients. Proceeding next to Brahmani
with subdued senses and observing the Brahmacharya vow, a person
ascendeth to the region of Brahma on a lotus-hued car. One should repair
next to the sacred Naimisha, worshipped by the Siddhas. There dwelleth
for aye Brahma with the gods. By only purposing to go to Naimisha, half
one's sins are destroyed; by entering it, one is cleansed of all his
sins. The pilgrim of subdued senses should stay at Naimisha for a month;
for, O Bharata, all the tirthas of the earth are at Naimisha. Bathing
there, with restrained senses and regulated fare, one obtains, O Bharata,
the merit of the cow-sacrifice, and also sanctifies, O best of the
Bharatas, his race for seven generations both upwards and downwards. He
who renounceth his life at Naimisha by fasting, enjoyeth happiness in the
heavenly regions. Even this is the opinion of the wise. O foremost of
kings, Naimisha is ever sacred and holy. Proceeding next to Gangodbheda
and fasting there for three nights, a man obtaineth the merit of the
Vajapeya sacrifice, and becometh like unto Brahma himself. Journeying to
the Saraswati, one should offer oblations unto the gods and the Pitris.
By this, one certainly enjoyeth bliss in the regions called Saraswata.
Then should one wend to Vahuda, with subdued soul and observing the
Brahmacharya vow. Residing there for one night, one becometh adored in
heaven, and obtaineth also, O Kaurava, the merit of the Devasatra
sacrifice. Then should one repair to the holy Kshiravati, frequented by
holier men. By worshipping the gods and the Pitris there, one obtains the
merit of the Vajapeya sacrifice. Proceeding next to Vimalasoka, with
subdued soul and observing the Brahmacharya vow, and residing there for
one night, one is adored in heaven. One should next proceed to the
excellent Gopratra in the Sarayu, whence Rama, O king, with all his
attendants and animals, renouncing his body, ascended to heaven in
consequence of the efficacy of the tirtha alone. Bathing in that tirtha,
O Bharata, one's soul, through Rama's grace, and by virtue of his own
deeds, being cleansed of all sins, one becometh adored in heaven. O
Bharata! Proceeding next, O son of the Kuru race, to the Rama-tirtha on
the Gomati, and bathing there, one obtaineth the merit of the
horse-sacrifice, and sanctifieth also his own race. There, O bull of the
Bharata race, is another tirtha called Satasahasrika. Bathing there, with
restrained senses and regulated diet, a person reapeth, O bull of Bharata
race, the merit of giving away a thousand kine. Then should one, O king,
go to the unrivalled tirtha called Bhartristhana. By this, a person
obtaineth the merit of the horse-sacrifice. Bathing next in the tirtha
called Koti, and worshipping Kartikeya, a man reapeth, O king, the merit
of giving away a thousand kine, and acquireth great energy. Proceeding
next to Varanasi, and worshipping the god having the bull for his mark,
after a bath in the Kapilahrada, one obtaineth the merit of the Rajasuya
sacrifice. Repairing then, O perpetuator of the Kuru race, to the tirtha
called Avimukta, and beholding there the god of gods, the pilgrim, from
such sight alone, is immediately cleansed of even the sin of slaying a
Brahmana. By renouncing one's life there, one obtaineth deliverance.
Arriving next, O king, at the rare tirtha called Markandeya celebrated
over the world and situated at the confluence of the Ganges, a person
obtaineth the merit of Agnishtoma sacrifice, and delivereth his race.
Sojourning next to Gaya, with subdued senses and observing the
Brahmacharya vow, one obtaineth the merit of the horse-sacrifice and also
rescueth his race. There in that tirtha is the Akshaya-vata, celebrated
over the three worlds. Whatever is offered there to the Pitris is said to
become inexhaustible. Bathing there at the Mahanadi, and offering
oblations to the gods and the Pitris, a man acquireth eternal regions,
and also rescueth his race. Proceeding then to Brahma-sara that is
adorned by the woods of Dharma, and passing one night there, a man
attaineth to the region of Brahma. In that lake, Brahma had raised a
sacrificial pillar. By walking round this pillar, a person acquireth the
merit of the Vajapeya sacrifice. One should next, O mighty monarch, go to
Denuka celebrated over the world. Staying there for one night and giving
away sesame and kine, one's soul being cleansed from every sin, one
ascendeth, without doubt to the region of Soma. There, O king, on the
mountains, the cow called Kapila used to range with her calf. There is
little doubt, of this, O Bharata, the hoof-marks, of that cow and her
calf are seen there to this day. By bathing in those hoof-prints, O
foremost of monarchs, whatever sin a man may have incurred is, O Bharata,
washed away. Then should one go to Gridhravata, the spot consecrated to
the trident-bearing god. Approaching the deity having the bull for his
mark one should rub himself with ashes. If a Brahmana, he obtains the
merit of observing the twelve year's vow and if belonging to any of the
other orders, he is freed from all his sins. One should next proceed to
the Udyanta mountains, resounding with melodious notes. There, O bull of
the Bharata race, is still seen the foot-print of Savitri. The Brahmana
of rigid vows, who sayeth his morning, noon and evening prayers there,
obtaineth the merit of performing that service for twelve years. There, O
bull of the Bharata race, is the famous Yonidwara. Repairing thither, a
person becometh exempted from the pain of rebirth. The person that
stayeth at Gaya during both the dark and lighted fortnights, certainly
sanctifieth, O king, his own race up and down to the seventh generation.
One should wish for many sons so that even one may go to Gaya, or
celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the
pilgrim should proceed to Phalgu. By this, he obtains the merit of
horse-sacrifice, and acquires great success. O king, one should repair
then, with subdued soul, to Dharmaprishta. There, O foremost of warriors,
dwelleth Dharma for aye. Drinking of the water of a well which is there,
and purifying one's self by a bath, he that offereth oblations to the
gods and the Pitris is cleansed of all his sins and ascendeth to heaven.
There in that tirtha is the hermitage of the great Rishi Matanga of soul
under complete control. By entering that beautiful asylum capable of
soothing fatigue and sorrow, one earneth the merit of the Gavayana
sacrifice, and by touching (the image of) Dharma which is there, one
obtaineth the fruit of the horse-sacrifice. One should next go, O king,
to the excellent tirtha called Brahmasthana. Approaching Brahma, that
bull among male beings, who is there, one acquireth, O mighty monarch,
the merit of the Rajasuya and horse-sacrifices. The pilgrim should then
repair to Rajasuya, O king of men! Bathing there, one liveth (in heaven)
as happily as (the Rishi) Kakshiyan. After purifying himself, one should
partake there of the offerings daily made unto the Yakshini. By this, one
is freed from the sin of even slaying a Brahmana, through the Yakshini's
grace. Proceeding next to Maninaga, one obtains the merit of giving away
a thousand kine. O Bharata, he that eateth anything relating to the
tirtha of Maninaga, if bitten by a venomous snake, doth not succumb to
its poison. Residing there for one night, one is cleansed of one's sins.
Then should one proceed to the favourite wood of the Brahmarshi Gautama.
There bathing in the lake of Ahalya, one attaineth to an exalted state.
Beholding next the image of Sree, one acquireth great prosperity. There
in that tirtha is a well celebrated over the three worlds. Bathing in it,
one obtaineth the merit of the horse-sacrifice. There also existeth a
well sacred to the royal Rishi Janaka, which is worshipped by the gods.
Bathing in the well, one ascendeth to the region of Vishnu. Then should
one repair to Vinasana that destroys every sin. By a sojourn thither, one
obtaineth the merit of the Vajapeya sacrifice, and goeth also to the
region of Soma. Proceeding next to Gandaki which is produced by the
waters of every tirtha, a person acquireth the merit of the Vajapeya
sacrifice, and ascendeth also to the solar region. Proceeding next to the
Visala, that river celebrated over the three worlds, one obtaineth the
merit of the Agnishtoma sacrifice and ascendeth also to heaven. Repairing
then, O virtuous one, to the woody seat of ascetics that is called
Adhivanga, one obtains, without doubt, great happiness amongst the
Guhyakas. Proceeding next to the river Kampana, visited by the Siddhas,
one obtaineth the merit of the Pundarika sacrifice, and ascendeth also to
heaven. Arriving then, O lord of earth, at the stream called Maheswari,
one obtaineth the merit of the horse-sacrifice and also rescueth his own
race. Repairing next to the tank of the celestials, one earneth immunity
from misfortune, and also the merit of the horse-sacrifice. One should
next go to Somapada, with subdued soul and leading a Brahmacharya mode of
life. Bathing in Maheswarapada that is there, one reapeth the merit of
the horse-sacrifice. There in that tirtha, O bull of the Bharata race, it
is well known that ten millions of tirthas exist together. A wicked Asura
in the shape of a tortoise had, O foremost of monarchs, been carrying it
away when the powerful Vishnu recovered it from him. There in that tirtha
should one perform his ablutions, for by this he acquireth the merit of
the Pundarika sacrifice and ascendeth also to the region of Vishnu. Then,
O best of kings, should one proceed to the place of Narayana, where, O
Bharata, Narayana is ever present and dwelleth for aye. There the gods
with Brahma at their head, Rishis endued with wealth of asceticism, the
Adityas, the Vasus, and the Rudras, all adore Janardana, in that tirtha,
and Vishnu of wonderful deeds hath become known as Salagrama. Approaching
the eternal Vishnu, that lord of the three worlds, that giver of boons,
one obtaineth the merit of the horse-sacrifice, and goeth to the region
of Vishnu. There in that place, O virtuous one, is a well, capable of
destroying every sin. The four seas are ever present in that well. He
that bathes in it, O king, will have immunity from misfortune. Beholding
(the image of) the boon-giving, eternal, and fierce Mahadeva who is
there, one shineth, O king, like the moon emerged from the cloud. Bathing
then in Jatismara, with pure mind and subdued senses, one acquireth,
without doubt, the recollections of his former life. Proceeding then to
Maheswarapura, and worshipping the god having the bull for his mark,
fasting the while, one obtaineth, without doubt, the fruition of all his
desires. Repairing then to Vamana that destroys every sin, and beholding
the god Hari, one acquireth exemption from every misfortune. One should
next go to the asylum of Kusika that is capable of removing every sin.
Repairing then to the river Kausika that cleanseth from even great sins,
one should bathe in it. By this one obtaineth the merit of Rajasuya
sacrifice. One should next, O foremost of kings, proceed to the excellent
woods of Champaka. By spending there one night, one acquireth the merit
of giving away a thousand kine. Arriving next at Jyeshthila, that tirtha
of rare worth, and passing one night there, one reapeth the fruit of the
gift of a thousand kine. Beholding there (the image of) Visweswara of
great splendour, with his consort the goddess, a person obtaineth, O bull
among men, the region of Mitra-Varuna. By fasting there for three nights,
a man acquireth the merit of the Agnishtoma sacrifice. By visiting
Kanya-samvedya, with senses restrained and regulated fare, one acquireth,
O bull among men, the region of Manu, the lord of creation. Rishis of
rigid vows have said that he that giveth away rice or maketh any gift at
the tirtha called Kanya, rendereth such gift eternal. Arriving next at
Nischira celebrated over the three worlds, one obtaineth the merit of the
horse-sacrifice and goeth to the legion of Vishnu. O king, those that
give away at the confluence of the Nischira, ascend to the blessed region
of Brahma. There in that tirtha is the asylum of Vasishtha that is known
over the three worlds. Bathing there, one obtaineth the merit of the
Vajapeya sacrifice. Proceeding next to Devakuta that is resorted to by
celestial Rishis, one acquireth the merit of the horse-sacrifice, and
also delivereth his race. Then should one, O king, go to the lake of the
Muni Kausika, where Kusika's son, Viswamitra, obtained high success.
Bathing there, a person acquireth the merit of the Vajapeya sacrifice.
There, O hero, at Kausika, should one reside for a month, O bull of the
Bharata race! By a month's residence there, one reapeth the merit of the
horse-sacrifice. He that resideth at the best of tirthas called
Maha-hrada, enjoys immunity from misfortune, and also obtains the merit
of giving away gold in abundance. Beholding next Kartikeya who dwelleth
at Virasrama, a man certainly reapeth the fruit of the horse-sacrifice.
Proceeding then to Agnidhara celebrated over the three worlds, and
beholding there after a bath the eternal and boon-giving Vishnu, that god
of gods, one obtaineth the merit of the Agnishtoma sacrifice. Proceeding
next to the Grandsire's tank near the snowcapped of mountains, and
bathing in it, a man obtains the merit of the Agnishtoma sacrifice.
Falling from the Grandsire's tank, is that world-sanctifying (stream),
celebrated over the three worlds, called Kumara-Dhara. Bathing there, one
regardeth himself as having all his purposes fulfilled. Fasting in that
tirtha for three days, one is even cleansed from the sin of slaying a
Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of
the great goddess Gauri, famed over the three worlds. Ascending it, O
best of men, one should approach Stana-Kunda. By touching the waters of
Stana-Kunda, a person obtaineth the merit of the Vajapeya sacrifice.
Bathing in that tirtha and worshipping the gods and Pitris, one acquireth
the merit of the horse-sacrifice and also ascendeth to the region of
Indra. Arriving next at the well of Tamraruna, that is frequented by the
gods, one acquireth, O lord of men, the merit that attaches to human
sacrifice. Bathing next at the confluence of the Kirtika with the Kausiki
and the Aruna, and fasting there for three nights a man of learning is
cleansed of all his sins. Proceeding next to the tirtha called Urvasi,
and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama
becometh adored in the world. The ancients knew that by touching the
waters of Kokamukha, with steady vows and leading Brahmacharya mode of
life, the memory of one's former life is revived. Arriving next with
speed to the river called Nanda a regenerate one becometh freed from all
his sins and ascendeth with soul under control to Indra's region.
Proceeding next to the island called Rishabha, that is destructive of
cranes, and bathing in the Saraswati, an individual blazeth forth in
heaven. Proceeding next to the tirtha called Auddalaka frequented by
Munis, and bathing there one is cleansed of all his sins. Repairing next
to the sacred tirtha called Dharma that is visited by Brahmarshis, one
acquireth the merit of the Vajapeya sacrifice and becometh respected in
heaven. Proceeding next to Champa and bathing in the Bhagirathi he that
sojourneth to Dandaparna, acquireth the merit of giving away a thousand
kine. Then should one proceed to the sacred Lalitika that is graced by
the presence of the virtuous. By this one acquireth the merit of the
Rajasuya sacrifice and is regarded in heaven."
SECTION LXXXV
This truthful description (of the tirthas) one should recite only unto
the regenerate ones, unto those that are pious, unto one's son and
friends and disciples and dependents. This narrative, without a rival, is
blessed and holy and leadeth to heaven. Holy and entertaining and
sanctifying, it is productive of merit and high worth. Destructive of
every sin, it is a mystery that the great Rishis cherish with care. By
reciting it in the midst of Brahmanas, one is cleansed of every sin, and
ascends to heaven. This description of tirthas is auspicious and
heaven-giving and sacred; ever blessed as it is, it destroys one's
enemies; foremost of all accounts, it sharpens the intellect. By reading
this narrative the sonless obtains sons, the destitute obtains riches, a
person of the royal order conquereth the whole earth, the Vaisya cometh
by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth
the ocean (of the world). Purifying himself, he that listens daily to the
merits of the different tirthas, recollects the incidents of many
previous births and rejoices in heaven. Of the tirthas that have been
recited here, some are easily accessible, while others are difficult of
access. But he that is inspired with the desire of beholding all tirthas,
should visit them even in imagination. Desirous of obtaining merit, the
Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the
Rishis equal unto celestials, all bathed in these tirthas. Do thou also,
O thou of the Kuru race, observing the ordinance as explained by me,
visit, with subdued senses, these tirthas, increasing thy merit, O thou
of excellent vows. Men of piety and learning are able to visit these
tirthas, by reason of their purified senses, their belief in Godhead, and
their acquaintance with the Vedas. He that doth not observe vows, he that
hath not his soul under control, he that is impure, he that is a thief,
and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas.
Thou art ever observant of virtue, and art of pure character. By thy
virtue, O virtuous one, thou hast always gratified thy father and thy
grand-father, and great-grand-fathers, and the gods with Brahma at their
head, and the Rishis also, O thou versed in virtue! Thou who resemblest
Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also
eternal fame on earth!'
Vaisampayana continued, "O great king, having comforted the monarch thus,
the illustrious Rishi Narada, bidding farewell to the king, disappeared
there and then. And the virtuous Yudhishthira, reflecting upon the
subject, began to recite unto the ascetics the merit attaching to
tirthas!"
SECTION LXXXVI
SECTION LXXXVII
SECTION LXXXVIII
"I shall now, O lord of men, describe the sacred spots, and asylums, and
rivers and lakes belonging to the Surashtra country! O Yudhishthira, the
Brahmanas say that on the sea-coast is the Chamasodbheda, and also
Prabhasa, that tirtha which is much regarded by the gods. There also is
the tirtha called Pindaraka, frequented by ascetics and capable of
producing great merit. In that region is a mighty hill named Ujjayanta
which conduceth to speedy success. Regarding it the celestial Rishi
Narada of great intelligence hath recited an ancient sloka. Do thou
listen to it, O Yudhishthira! By performing austerities on the sacred
hill of Ujjayanta in Surashtra, that abounds in birds and animals, a
person becometh regarded in heaven. There also is Dwaravati, producing
great merit, where dwelleth the slayer of Madhu, who is the Ancient one
in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and
persons acquainted with the philosophy of the soul say that the
illustrious Krishna is eternal Virtue. Govinda is said to be the purest
of all pure things, the righteous of the righteous and the auspicious of
the auspicious. In all the three worlds, He of eyes like lotus-leaves is
the God of gods, and is eternal. He is the pure soul and the active
principle of life, is the Supreme Brahma and is the lord of all. That
slayer of Madhu, Hari of inconceivable soul, dwelleth there!"
SECTION LXXXIX
"Dhaumya continued, 'I shall describe to thee those sacred spots capable
of producing merit that lie on the west, in the country of the Anarttas,
O Bharata, there, flows in a westward course the sacred river Narmada,
graced by Priyangu and mango trees, and engarlanded with thickest of
canes. All the tirthas and sacred spots, and rivers and woods and
foremost of mountains that are in the three worlds, all the gods with the
Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of
the Kurus, always come, O Bharata, to bathe in the sacred waters of the
Narmada. And it hath been heard by us that the sacred asylum of the Muni
Visravas, had stood there, and that there was born the lord of treasures,
Kuvera, having men for his vehicles. There also is that foremost of
hills, the sacred and auspicious Vaidurya peak abounding with trees that
are green and which are always graced with fruit and flowers. O lord of
the earth, on the top of that mountain is a sacred tank decked with
full-blown lotus and resorted to by the gods and the Gandharvas. Many are
the wonders, O mighty monarch, that may be seen on that sacred mountain
which is like unto heaven itself and which is visited by celestial
Rishis. There, O subjugator of hostile cities, is the sacred river called
Viswamitra belonging to the royal sage of that name and which abounds, O
king, in many sacred tirthas. It was on the banks of this river, that
Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and
obtained once more the eternal regions of the righteous. Here also are
the well-known lake called Punya, the mountain called Mainaka, and that
other mountain called Asita abounding in fruits and roots. And here also
is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of
Chyavana also, which is famed over every country, O son of Pandu! In that
spot, O exalted one, men attain to (ascetic) success without severe
austerities. Here also, O mighty king, is the region called Jamvumarga,
inhabited by birds and deer, and which constitutes the retreat of
ascetics with souls under control, O thou foremost of those that have
subdued their senses! Next lie the exceedingly sacred Ketumala, and
Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and
the well-known woods of Saindhava which are sacred and inhabited by the
regenerate ones. There also is the celebrated tank of the Grandsire,
called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and
Rishis. Moved by the desire of obtaining its protection, the Creator sang
this verse at Pushkara, O chief of the Kurus and foremost of virtuous
men! If a person of pure soul purposes a pilgrimage to the Pushkaras in
imagination even, he becometh purged from all his sins and rejoiceth in
heaven!'"
SECTION XC
"Dhaumya continued, 'O tiger among kings, I shall now describe those
tirthas and sacred spots that lie to the north. Do thou, O exalted one,
listen to me attentively. By hearing this narration, O hero, one
acquireth a reverential frame of mind, which conduceth to much good. In
that region is the highly sacred Saraswati abounding in tirthas and with
banks easy of descent. There also, O son of Pandu, is the ocean-going and
impetuous Yamuna, and the tirtha called Plakshavatarana, productive of
high merit and prosperity. It was there that the regenerate ones having
performed the Saraswata sacrifice, bathed on the completion there of. O
sinless one, is the well-known celestial tirtha called Agnisiras, which
is productive of great merit. There king Sahadeva had celebrated a
sacrifice measuring out the ground by a throw of the Samya. It is for
this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in
verse. Those verses are still current in this world, being recited by the
regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial
fire, with gifts in a hundred thousands to Brahmanas. There the
illustrious king, the imperial Bharata, performed five and thirty
horse-sacrifices. O child, we have heard that Sarabhanga of yore used to
fully gratify the desires of the regenerate ones. There in this region is
his celebrated asylum productive of great merit. In that region also, O
son of Pritha, is the river Saraswati, which is ever worshipped by the
god, where, in days of yore, the Valikhilyas, O great king, performed
sacrifices. In that region also, O Yudhishthira, is the well-known river
Drisadwati, which is productive of great merit. Then, O chief of men, are
Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya,
which are, O son of Kunti, the sacred asylum in the world of illustrious
Anandayasas of excellent vows and great energy, and which are celebrated
over the three worlds. Here also, O lord of men, the illustrious Etavarna
and Avavarana versed in the Vedas, learned in Vedic lore, and proficient
in the knowledge of Vedic rites, performed meritorious sacrifices, O
chief of the Bharata race! There also is Visakhayupa to which, in days of
yore, came the gods with Varuna and Indra, and practised ascetic
austerities. And therefore is that spot so eminently sacred. Here also is
Palasaka, where the great and illustrious and highly blessed Rishi
Jamadagni performed sacrifices. There all the principal rivers in their
embodied forms taking their respective waters stood surrounding that best
of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding
that high-souled one's initiation, sang the following sloka: 'The river
coming to the illustrious Jamadagni while sacrificing unto the gods
gratified the Brahmanas with offerings of honey.' O Yudhishthira, the
spot where Ganga rusheth past, cleaving the foremost of mountains which
is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and
inhabited by hunters, and Kinnaras, is called Gangadwara. O king,
Sanatkumara regardeth that spot visited by Brahmarshis, as also the
tirtha Kanakhala (that is near to it), as sacred. There also is the
mountain named Puru which is resorted to by great Rishis and where
Pururavas was born, and Bhrigu practised ascetic austerities. For this it
is, O king, that asylum hath become known as the great peak of
Bhrigutunga. Near that peak is the sacred and extensive Vadari, that
highly meritorious asylum, famed over the three worlds, of him, O bull of
the Bharata race, who is the Present, the Past and the Future, who is
called Narayana and the lord Vishnu, who is eternal and the best of male
beings, and who is pre-eminently illustrious. Near Vadari, the cool
current of Ganga was formerly warm, and the banks there were overspread
with golden sands. There the gods and Rishis of high fortune and
exceeding effulgence, approaching the divine lord Narayana, always
worship him. The entire universe with all its tirthas and holy spots is
there where dwelleth the divine and eternal Narayana, the Supreme soul,
for he is Merit, he is the Supreme Brahma, he is tirtha, he is the
ascetic retreat, he is the First, he is the foremost of gods, and he is
the great Lord of all creatures. He is eternal, he is the great Creator,
and he is the highest state of blessedness. Learned persons versed in the
scriptures attain to great happiness by knowing him. In that spot are the
celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where
dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let
no doubt enter thy heart that that spot is the foremost of all holy
spots. These, O lord of earth, are the tirthas and sacred spots on earth,
that I have recited, O best of men! These all are visited by the Vasus,
the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious
Rishis resembling the celestials themselves. By journeying, O son of
Kunti, to those places, with the Brahmanas and ascetics that are with
thee and with thy blessed brothers, thou wilt be freed from anxiety!"
SECTION XCI
Vaisampayana continued, "O son of the Kuru race, while Dhaumya was
speaking thus, there arrived at the spot the Rishi Lomasa of great
energy. And the king, who was the eldest of Pandu's sons, with his
followers and those Brahmanas sat round the highly righteous one, like
celestials in heaven sitting round Sakra. And having received him duly,
Yudhishthira the just enquired after the reason of his arrival, and the
object also of his wanderings. Thus asked by Pandu's son, the illustrious
ascetic, well-pleased, replied in sweet words delighting the Pandavas,
'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's
abode, and saw there the lord of the celestials. There, I saw thy heroic
brother capable of wielding the bow with his left hand, seated on the
same seat with Sakra. And beholding Partha on that seat I was greatly
astonished, O tiger among men! And the lord of the celestials then said
unto me, 'Go thou unto the sons of Pandu.' At the request, therefore, of
Indra as also of the high-souled son of Pritha have I come hither with
speed, desiring to see thee with thy younger brothers. O child, I will
relate what will please thee highly, O son of Pandu! Do thou listen to
it, O king, with Krishna and the Rishis that are with thee. O bull of the
Bharata race, Partha hath obtained from Rudra that incomparable weapon
for the acquisition of which thou hadst sent him to heaven. That fierce
weapon, known by the name of Brahma-sira which arose after Amrita, and
which Rudra had obtained by means of ascetic austerities, hath been
acquired by Arjuna together with the Mantras for hurling and withdrawing
it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna
of immeasurable prowess hath also acquired Vajras and Dandas and other
celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the
Kuru race! And he hath also thoroughly learnt music, both vocal and
instrumental, and dancing and proper recitation of the Saman (Veda) from
Vishwavasu's son. And having thus acquired weapons and mastered the
Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven).
Listen to me, O Yudhishthira, for I shall now deliver to thee the message
of that foremost of celestials. He hath commanded me saying, "Thou wilt,
no doubt, go to the world of men. O best of Brahmanas, tell thou
Yudhishthira these words of mine. Soon will thy brother Arjuna come to
thee, having acquired arms and accomplished a great deed for the
celestials that is incapable of being accomplished by themselves. Do thou
meanwhile devote thyself to ascetic austerities, with thy brothers. There
is nothing superior to asceticism, and it is by asceticism that a person
achieveth great results. And, O bull of the Bharata race, well do I know
that Karna is endued with great ardour and energy and strength and
prowess that is incapable of being baffled. Well do I know that, skilled
in fierce conflict, he hath not his rival in battle; that he is a mighty
bowman, a hero deft in the use of fierce weapons and cased in the best of
mail. Well do I know that that exalted son of Aditya resembleth the son
of Maheswara himself. Well do I also know the high natural prowess of the
broad-shouldered Arjuna. In battle Karna is not equal unto even a
sixteenth part of Pritha's son. And as for the fear of Karna which is in
thy heart, O repressor of foes, I shall dispel when Savyasachin will have
left heaven. And as regards thy purpose, O hero, to set out on a
pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak
unto thee. And whatever that regenerate Rishi will relate unto thee
touching the merits of asceticism and tirthas, thou shouldst receive with
respect and not otherwise!'"
SECTION XCII
Vaisampayana continued, "Lomasa then said unto Yudhishthira, who had made
up his mind to start on the proposed journey, 'O mighty king, be thou
light as regards thy retinue, for by this thou wilt be able to go more
easily!'
"Yudhishthira then said, 'Let those mendicants and Brahmanas and Yogis
that are incapable of bearing hunger and thirst, the fatigues of travel
and toil, and the severity of winter, desist. Let those Brahmanas also
desist that live on sweetmeats, and they also that desire cooked viands
and food that is sucked or drunk as well as meat. And let those also
remain behind that are dependent on cooks. Let those citizens that have
followed me from motives of loyalty, and whom I have hitherto kept on
proper stipends, repair to king Dhritarashtra. He will give them their
allowances in due time. If, however, that king refuses to grant them
proper allowances, the king of the Panchalas will, for our satisfaction
and welfare, give them these.'"
SECTION XCIII
Vaisampayana said, "Those Brahmanas then, that had been dwelling (with
him) in the woods, beholding the son of Kunti about to set out (on the
pious pilgrimage), approached him, O king, and said, 'Thou art about to
set out, O king, on thy journey to the sacred tirthas, along with thy
brothers and accompanied by the illustrious Rishi Lomasa. O king, it
behoveth thee, O son of Pandu, to take us with thee. Without thee, we
shall not be able, O son of the Kuru race, to visit them at any time.
Surrounded by dangers and difficult of access, they are infested by
beasts of prey. Those tirthas, O lord of men, are inaccessible to persons
in small parties. Foremost of all wielders of the bow, thy brothers are
ever brave. Protected by your heroic selves, we also would proceed to
them. Permit us to acquire, O lord of earth, through thy grace the
blessed fruit of tirthas. Protected by thy energy, let us, O king, be
cleansed of all our sins by visiting those tirthas and purified by baths
therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire
without doubt the regions difficult of acquisition that Kartavirya and
Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only
had earned. In thy company, O king, we desire to behold Prabhasa and
other tirthas, Mahendra and other hills, Ganga and other rivers, and
Plaksha and other gigantic trees. If, O lord of men, thou hast any regard
for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity
from this. O thou of mighty arms, the tirthas are infested by Rakshasas
that ever obstruct ascetic penances. It behoveth thee to protect us from
them. Protected by Lomasa and taking us with thee, go thou to all the
tirthas spoken of by Dhaumya and the intelligent Narada, as also all
those that have been spoken of by the celestial Rishi Lomasa, endued with
great ascetic wealth, and be thou, by this, cleansed of all thy sins."
"Saying, 'So be it,' the Pandavas with Krishna, caused those celestial
and human Rishis to perform the usual propitiatory ceremonies. And those
heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada
and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as
also the ascetics that had been residing with them in the woods, set out
on the day following the full moon of Agrahayana in which the
constellation Pushya was ascendant. Dressed in barks and hides, and with
matted lock on head, they were all cased in impenetrable mail and armed
with swords. And O Janamejaya, the heroic sons of Pandu with quivers and
arrows and scimitars and other weapons, and accompanied by Indrasena and
other attendants with fourteen and one cars, a number of cooks and
servants of other classes, set out with faces turned towards the east!"
SECTION XCIV
"Yudhishthira said, 'O best of celestial Rishis, I do not think that I am
without merits. Yet am I afflicted with so much sorrow that there never
was a king like me. I think, however, that my enemies are destitute of
good qualities and even destitute of morality. Yet why, O Lomasa, do they
prosper in this world?"
"Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men
should often prosper in consequence of the sins they commit. A man may be
seen to prosper by his sins, obtain good therefrom and vanquish his foes.
Destruction, however, overtakes him to the roots. O king, I have seen
many Daityas and Danavas prosper by sin but I have also seen destruction
overtake them. O exalted one, I have seen all this in the righteous age
of yore. The gods practised virtue, while the Asuras abandoned it. The
gods visited the tirthas, while the Asuras did not visit them. And at
first the sinful Asuras were possessed with pride. And pride begat vanity
and vanity begat wrath. And from wrath arose every kind of evil
propensities, and from these latter sprang shamelessness. And in
consequence of shamelessness, good behaviour disappeared from among them.
And because they had become shameless and destitute of virtuous
propensities and good conduct and virtuous vows, forgiveness and
prosperity and morality forsook them in no time. And prosperity then, O
king, sought the gods, while adversity sought the Asuras. And when the
Daityas and the Danavas, deprived of sense by pride, were possessed by
adversity. Kali also sought to possess them. And, O son of Kunti,
overwhelmed with pride, and destitute of rites and sacrifices, and devoid
of reason and feeling, and their hearts full of vanity, destruction
overtook them soon. And covered with infamy, the Daityas were soon
exterminated. The gods, however, who were virtuous in their practices,
going to the seas, the rivers, the lakes and the holy spots, cleansed
themselves of all sins, O son of Pandu, by means of ascetic penances and
sacrifices and gifts and blessings, and obtained prosperity and the
consequence. And because the gods always performed sacrifices and holy
deeds abandoning every practice that was evil, and visited the tirthas,
as the consequence thereof they acquired great good fortune. Guided by
this, O king, do thou also, with thy brothers, bathe in tirthas, for then
thou wilt obtain prosperity once more. Even this is the eternal road.
And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and
Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances
and visiting tirthas and touching sacred waters and beholding illustrious
ascetics, obtained fame and sanctity and merit and wealth, so wilt thou
also obtain prosperity that is great. And as Ikshwaku with his sons,
friends and followers, as Muchukunda and Mandhatri and king Marutta, as
the gods through power of asceticism and the celestial Rishis also, had
all obtained fame, so wilt thou also obtain great celebrity. The sons of
Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance,
will, without doubt, be soon exterminated like the Daityas.'"
SECTION XCV
"O son of the Kuru race, many times did king Gaya perform sacrifices of
this description, here, by the side of this Brahmasara!"
SECTION XCVI
Vaisampayana said, "After this the royal son of Kunti who was ever
distinguished for his profuse gifts unto Brahmanas, proceeded to the
asylum of Agastya and took up his abode in Durjaya. It was here that that
foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya
had slain Vatapi there. And the king also enquired after the extent of
that man-destroying Daitya's prowess, and the reason also of the
illustrious Agastya's wrath being excited against that Asura.
"Thus questioned, Lomasa said, 'O son of Kuru race, there was in the city
called Manimati, in days of yore, a Daitya named Ilwala, whose younger
brother was Vatapi. One day that son of Diti addressed the Brahmana
endued with ascetic merit, saying, 'O holy one, grant me a son equal unto
Indra.' The Brahmana, however, did not grant the Asura a son like Indra.
And at this, the Asura was inflamed with wrath against the Brahmana. And
from that day, O king, the Asura Ilwala became a destroyer of Brahmanas.
And endued with power of illusion the angry Asura transformed his brother
into a ram. And Vatapi also capable of assuming any form at will, would
immediately assume the shape of a ram. And the flesh of that ram, after
being properly dressed, was offered to Brahmanas as food. And after they
had eaten of it, they were slain. For whomsoever Ilwala summoned with his
voice, he would come back to Ilwala even if he had gone to the abode of
Yama, in re-embodied form endued with life, and show himself to Ilwala.
And so having transformed the Asura Vatapi into a ram and properly cooked
his flesh and feeding Brahmanas therewith, he would summon Vatapi. And
the mighty Asura Vatapi, that foe of Brahmanas, endued with great
strength and power of illusion, hearing, O king, those sounds uttered
with a loud voice by Ilwala, and ripping open the flanks of the Brahmana
would come laughingly out, O lord of earth! And it was thus, O monarch,
that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently
took away their lives.
SECTION XCVII
"After a considerable time, O king, the illustrious Rishi one day beheld
Lopamudra, blazing in ascetic splendour come up after the bath in her
season. And pleased with the girl, for her services, her purity, and self
control, as also with her grace and beauty, he summoned her for marital
intercourse. The girl, however, joining her hands, bashfully but lovingly
addressed the Rishi, saying, 'The husband, without doubt, weddeth the
wife for offspring. But it behoveth thee, O Rishi, to show that love to
me which I have for thee. And it behoveth thee, O regenerate one, to
approach me on a bed like to that which I had in the palace of my father.
I also desire that thou shouldst be decked in garlands of flowers and
other ornaments, and that I should approach thee adorned in those
celestial ornaments that I like. Otherwise, I cannot approach thee,
dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful
to wear ornaments (on such an occasion).' Hearing these words of his
wife, Agastya replied, 'O blessed girl, O thou of slender waist, I have
not wealth like what thy father hath, O Lopamudra!' She answered saying,
'Thou who art endued with wealth of asceticism, art certainly able to
bring hither within a moment, by ascetic power, everything that exists in
the world of men.' Agastya said, 'It is even so as thou hast said. That,
however, would waste my ascetic merit. O bid me do that which may not
loosen my ascetic merit.' Lopamudra then said, 'O thou endued with wealth
of asceticism, my season will not last long, I do not desire, however, to
approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit
in any way. It behoveth thee, however, to do as I desire, without
injuring thy virtue.'
"'Agastya then said, 'O blessed girl, if this be the resolve that thou
hast settled in thy heart, I will go out in quest of wealth. Meanwhile,
stay thou here as it pleaseth thee.'"
SECTION XCVIII
"Lomasa continued, 'Agastya then, O son of the Kuru race, went to king
Srutarvan who was regarded as richer than other kings, to beg for wealth.
And that monarch, learning of the arrival of the pot-born Rishi on the
frontiers of his kingdoms, went out with his ministers and received the
holy man with respect. And the king duly offering the Arghya in the first
instance, submissively and with joined hands enquired then after the
reason of the Rishi's arrival. And Agastya answered saying, O lord of the
earth, know that I have come to thee, desirous of wealth. Give me a
portion according to thy ability and without doing injury to others.'
"Lomasa continued, 'The king, then, representing unto the Rishi the
equality of his expenditure and income, said, 'O learned one, take thou
from my possessions the wealth thou pleasest.' Beholding, however, the
equality of that monarch's expenditure with income, the Rishi who always
saw both sides with equal eyes, thought that if he took anything under
the circumstances, his act would result in injury to creatures. Taking,
therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter,
hearing of their arrival on his frontiers, received them duly. And
Vradhnaswa also offered them the Arghyas and water to wash their feet.
And the monarch, with their permission, then enquired after the reason of
their coming. And Agastya said, 'O lord of earth, know that we have come
to thee desirous of wealth. Give us what thou canst, without doing injury
to others.'"
"Lomasa continued, 'That monarch then represented unto them the equality
of his expenditure and income, and said, 'Knowing this, take ye what ye
desire.' The Rishi, however, who saw both sides with equal eyes,
beholding the equality of that monarch's income with expenditure, thought
that if he took anything under the circumstances, his act would result in
injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then
went to Purokutsa's son, Trasadasyu, of enormous wealth. The high-souled
Trasadasyu, learning of their arrival on the confines of his kingdom went
out, O king, and received them well. And that best of monarchs in
Ikshvaku's line, having worshipped all of them duly, enquired after the
reason of their arrival. And Agastya answered, 'O lord of earth, know
that we have all come to thee, desirous of wealth. Give us what you can,
without injuring others.'"
"Lomasa continued, 'That monarch then, represented unto them the equality
of his income with expenditure, and said, 'Knowing this, take ye what ye
desire.' Beholding, however, the equality of that monarch's expenditure
with income, the Rishi who saw both sides with equal eyes, thought that
if he took anything under the circumstances, his act would result in
injury to all creatures. Then, O monarch, all those kings looking at one
another, together spoke unto the Rishis saying, 'O Brahmana, there is a
Danava of the name Ilwala who of all persons on earth, is possessed of
enormous wealth. Let us all approach him to-day and beg wealth of him.'"
SECTION XCIX
"Lomasa said, 'When Ilwala learnt that those kings along with the great
Rishi had arrived on the confines of his domain, he went out with his
ministers and worshipped them duly. And that prince of Asuras received
them hospitably, entertaining them, O son of the Kuru race, with well
dressed meat supplied by his brother Vatapi (transformed into a ram).
Then all those royal sages, beholding the mighty Asura Vatapi, who had
been transformed into a ram thus cooked for them, became sad and
cheerless and were nearly deprived of themselves. But that best of
Rishis--Agastya--addressing those royal sages, said, 'Yield ye not to
grief, I will eat up the great Asura.' And the mighty Rishi then sat
himself down on an excellent seat, and the prince of Asuras, Ilwala,
began to distribute the food smilingly. And Agastya ate up the whole of
the meat supplied by Vatapi (transformed into a ram). And after the
dinner was over, Ilwala began to summon his brother. But thereupon a
quantity of air alone came out of the illustrious Rishi's stomach, with a
sound that was as loud, O child, as the roar of the clouds. And Ilwala
repeatedly said, 'Come out, O Vatapi!' Then that best of
Munis--Agastya--bursting out in laughter, said, 'How can he come out? I
have already digested that great Asura.' And beholding his brother
already digested, Ilwala became sad and cheerless and joining his hands,
along with his ministers, addressing the Rishi (and his companions),
said, 'What for have ye come hither, and what can I do for you?' And
Agastya smilingly answered Ilwala, saying, 'We know thee, O Asura, to be
possessed of great power and also enormous wealth. These kings are not
very wealthy while my need also of wealth is great. Give us what thou
canst, without injuring others.' Thus addressed Ilwala saluted the Rishi
and said, 'If thou say what it is that I mean to give, then will I give
you wealth.' Hearing this Agastya said, 'O great Asura, thou hast even
purposed to give unto each of these kings ten thousand kine and as many
gold coins. And unto me thou hast purposed to give twice as much, as also
a car of gold and a couple of horses fleet as thought. If thou enquirest
now, thou wilt soon learn that your car is made of gold.' Thereupon, O
son of Kunti, Ilwala made enquiries and learnt that the car he had
intended to give away was really a golden one. And the Daitya then with a
sad heart, gave away much wealth and that car, unto which were yoked two
steeds called Virava and Surava. And those steeds, O Bharata, took those
kings and Agastya and all that wealth to the asylum of Agastya within the
twinkling of an eye. And those royal sages then obtaining Agastya's
permission, went away to their respective cities. And Agastya also (with
that wealth) did all that his wife Lopamudra had desired. And Lopamudra
then said, 'O illustrious one, thou hast now accomplished all my wishes.
Beget thou a child on me that shall be possessed of great energy.' And
Agastya replied unto her, saying, 'O blessed and beauteous one, I have
been much gratified with thy conduct. Listen thou unto me as regards the
proposal I make in respect of thy offspring. Wouldst thou have a thousand
sons, or a century of sons each equal to ten, or ten sons equal each to
an hundred, or only one son who may vanquish a thousand?' Lopamudra
answered, 'Let me have one son equal unto a thousand, O thou endued with
wealth of asceticism! One good and learned son is preferable to many evil
ones.'"
"Lomasa continued, 'Saying, 'So be it,' that pious Muni thereupon knew
his devout wife of equal behaviour. And after she had conceived, he
retired into the forest. And after the Muni had gone away, the foetus
began to grow for seven years. And after the seventh year had expired,
there came out of the womb, the highly learned Dridhasyu, blazing, O
Bharata, in his own splendour. And the great Brahmana and illustrious
ascetic, endued with mighty energy, took his birth as the Rishi's son,
coming out of the womb, as if repeating the Vedas with the Upanishads and
the Angas. Endued with great energy while yet a child, he used to carry
loads of sacrificial fuel into the asylum of his father, and was thence
called Idhmavaha (carrier of sacrificial wood). And the Muni, beholding
his son possessed of such virtues, became highly glad.
SECTION C
"Lomasa said, 'Listen now, O king, to the excellent and wonderful and
extraordinary history of Agastya, as also, O monarch, about the prowess
of that Rishi of immeasurable energy. There were in the Krita age certain
tribes of fierce Danavas that were invincible in battle. And they were
known by the name of Kalakeyas and were endued with terrible prowess.
Placing themselves under Vritra and arming themselves with diverse
weapons they pursued the celestials with Indra at their head in all
directions. The gods then all resolved upon the destruction of Vritra,
and went with Indra at their head to Brahma. And beholding them standing
before him with joined hands, Parameshthi addressed them all and said,
"Everything is known to me, ye gods, about what ye seek. I shall indicate
now the means by which ye may slay Vritra. There is a high-souled and
great Rishi known by the name of Dadhicha. Go ye all together unto him
and solicit of him a boon. With well-pleased heart, that Rishi of
virtuous soul will even grant you the boon. Desirous as ye are of
victory, go ye all together unto him and tell him, 'For the good of the
three worlds, give us thy bones.' Renouncing his body, he will give you
his bones. With these bones of his, make ye a fierce and powerful weapon
to be called Vajra, endued with six sides and terrible roar and capable
of destroying even the most powerful enemies. With that weapon will he of
a hundred sacrifices slay Vritia. I have now told you all. See that all
this is done speedily.' Thus addressed by him, the gods with the
Grandsire's leave (came away), and with Narayana at their head proceeded
to the asylum of Dadhicha. That asylum was on the other bank of the river
Saraswati and covered with diverse trees and creepers. And it resounded
with the hum of bees as if they were reciting Samans. And it also echoed
with the melodious notes of the male Kokila and the Chakora. And
buffaloes and boars and deer and Chamaras wandered there at pleasure
freed from the fear of tigers. And elephants with the juice trickling
down from rent temples, plunging in the stream, sported with the
she-elephants and made the entire region resound with their roars. And
the place also echoed with the loud roars of lions and tigers, while at
intervals might be seen those grisly monarchs of the forest lying
stretched in caves and glens and beautifying them with their presence And
such was the asylum, like unto heaven itself, of Dadhicha, that the gods
entered. And there they beheld Dadhicha looking like the sun himself in
splendour and blazing in grace of person like the Grandsire himself. And
the celestials saluted the feet of the Rishi and bowed unto him and
begged of him the boon that the Grandsire had bade them do. Then
Dadhicha, well pleased, addressing those foremost of celestials, said,
'Ye celestials, I will do what is for your benefit. I will even renounce
this body of mine myself.' And that foremost of men with soul under
control, having said this, suddenly renounced his life. The gods then
took the bones of the deceased Rishi as directed. And the celestials,
glad at heart, went to Twashtri (the celestial Artificer) and spake to
him of the means of victory. And Twashtri, hearing those words of theirs,
became filled with joy, and constructed (out of those bones) with great
attention and care the fierce weapons called Vajra. And having
manufactured it, he joyfully addressed Indra, saying, 'With this foremost
of weapons, O exalted one, reduce that fierce foe of the gods to ashes.
And having slain the foe, rule thou happily the entire domain of heaven,
O chief of the celestials, with those that follow thee.' And thus
addressed by Twashtri, Purandara took the Vajra from his hand, joyfully
and with proper respect."
SECTION CI
"Lomasa said, 'Armed with the Vajra then, and supported by celestials
endued with great might, Indra then approached Vritra, who was then
occupying the entire earth and the heaven. And he was guarded on all
sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic
mountains with towering peaks. And the encounter that took place between
the gods and the Danavas lasted for a short while and was, O chief of the
Bharatas, terrific in the extreme, appalling as it did the three worlds.
And loud was the clash of swords and scimitars upraised and warded off by
heroic hands in course of those fierce encounters. And heads (severed
from trunks) began to roll from the firmament to the earth like fruits of
the palmyra palm falling upon the ground, loosened from their stalks. And
the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail
ran against the gods, like moving mountains on conflagration. And the
gods, unable to stand the shock of that impetuous and proudly advancing
host, broke and fled from fear. Purandara of a thousand eyes, beholding
the gods flying in fear and Vritra growing in boldness, became deeply
dejected. And the foremost of gods Purandara, himself, agitated with the
fear of the Kalakeyas, without losing a moment, sought the exalted
Narayana's refuge. And the eternal Vishnu beholding Indra so depressed
enhanced his might by imparting unto him a portion of his own energy. And
when the celestials beheld that Sakra was thus protected by Vishnu, each
of them imparted unto him his own energy. And the spotless Brahmarshis
also imparted their energies unto the chief of the celestials. And
favoured thus by Vishnu and all the gods and by the high-blessed Rishis
also, Sakra became mightier than before. And when Vritra learnt that the
chief of the celestials had been filled with might of others, he sent
forth some terrific roars. And at these roars of his, the earth, the
directions, the firmament, heaven, and the mountains all began to
tremble. And the chief of the celestials, deeply agitated on hearing that
fierce and loud roar, was filled with fear, and desiring to slay the
Asura soon, hurled, O king, the mighty Vajra. And struck with Indra's
Vajra the great Asura decked in gold and garlands fell head-long, like
the great mountain Mandara hurled of yore from Vishnu's hands; and
although the prince of Daityas was slain, yet Sakra in panic ran from the
field, desiring to take shelter in a lake, thinking that the Vajra itself
had not been hurled from his hands and regarding that Vritra himself was
still alive. The celestials, however, and the great Rishis became filled
with joy, and all of them began to cheerfully chant the praise of Indra.
And mustering together, the celestials began to slay the Danavas, who
were dejected at the death of their leader. And struck with panic at
sight of the assembled celestial host, the afflicted Danavas fled to the
depths of the sea. And having entered the fathomless deep, teeming with
fishes and crocodiles, the Danavas assembled together and began to
proudly conspire for the destruction of the three worlds. And some
amongst them that were wise in inferences suggested courses of action,
each according to his judgment. In course of time, however, the dreadful
resolution arrived at those conspiring sons of Diti, was that they
should, first of all, compass the destruction of all persons possessed of
knowledge and ascetic virtue. The worlds are all supported by asceticism.
Therefore, they said, 'Lose no time for the destruction of asceticism.
Compass ye without delay the destruction of those on earth that are
possessed of ascetic virtues, that are conversant with duties and the
ways of morality, and that have a knowledge of Brahma; for when these are
destroyed, the universe itself will be destroyed.' And all the Danavas,
having arrived at this resolution for the destruction of the universe,
became highly glad. And thenceforth they made the ocean--that abode of
Varuna--with billows high as hills, their fort, from which to make their
sallies."
SECTION CII
SECTION CIII
"The celestials said, 'Through thy favour it is that all born beings of
the four kinds increase. And they being created, propitiate the dwellers
of heaven by offerings made to the gods and the names of departed
forefathers. Thus it is that people, protected by thee and free from
trouble live depending on one another, and (so) increase. Now this peril
hath befallen the people. We do not know by whom are Brahmanas being
killed during the night. If the Brahmanas are destroyed, the earth itself
will meet with destruction, and if the earth cometh to an end, heaven
also will cease to exist. O mighty-armed one, O lord of the universe! we
beseech thee (to act so) that all the worlds, protected by thee, may not
come to an end, so it may please thee.'
SECTION CIV
"Lomasa said, 'The sun between his rising and setting used to revolve
round that monarch of mountains--the great Meru of golden lustre. And
seeing this the mountain Vindhya spake to Surya saying, 'As thou every
day goest round Meru and honourest him by thy circumambulations, do thou
even the same by me, O maker of light!' Thus addressed, the sun replied
to the great mountain, saying, 'I do not of my own will honour this
mountain by my circumambulations. By those who have built this universe
hath that path been assigned to me.' Thus addressed the mountain suddenly
began to increase from wrath, desirous, O chastiser of foes, of
obstructing the path of the Sun and the Moon. And all the assembled gods
came to Vindhya, the mighty king of mountains, and tried to dissuade him
from his course. But he heeded not what they said. And then all the
assembled gods went to the saint, living in the hermitage, engaged in the
practice of austerities, and the very best of persons devoted to virtue;
and stated all that happened to Agastya, possessed of exceeding
marvellous power.
"The gods said, 'This king of hills, Vindhya, giving way to wrath, is
stopping the path of the Sun and the Moon, and also the course of the
stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself,
there is none who can prevent him; therefore do thou make him desist.'
Hearing these words of the gods the Brahmana came to the mountain. And he
with his wife, having arrived there, came near Vindhya and spake to him,
saying, 'O thou best of mountains! I wish to have a path given to me by
thee, as, for some purpose, I shall have to go to the southern region.
Until my return, do thou wait for me. And when I have returned, O king of
mountains, thou mayst increase in bulk as much as thou pleasest.' And, O
slayer of foes! having made this compact with Vindhya up to the present
day Varuna's son doth not return from the southern region. Thus have I,
asked by thee, narrated to thee why Vindhya doth not increase in bulk, by
reason of the power of Agastya. Now, O king! hear how the Kalakeyas were
killed by the gods, after they had obtained their prayer from Agastya.
"Having heard the words of the gods, Agastya, the son of Mitra, and
Varuna, said, 'Wherefore are ye come? What boon do ye solicit from me?'
Thus addressed by him, the deities then spake to the saint, saying, 'This
deed we ask thee to achieve, viz., to drink up the great ocean. O
magnanimous (saint)! Then we shall be able to slay those enemies of the
gods, known by the name of Kalakeyas, together with all their adherents.'
Having heard the words of the gods, the saint said, 'Let it be so--I
shall do even what ye desire, and that which will conduce to the great
happiness of men.' Having said this, he then proceeded to the ocean--the
lord of rivers,--accompanied by sages, ripe in the practice of penances,
and also by the deities, O thou who leadest an excellent life! And men
and snakes, celestial choristers, Yakshas and Kinnaras followed the
magnanimous saints,--desirous of witnessing that wonderful event. Then
they came up all together near to the sea, of awful roar, dancing, as it
were, with its billows, bounding with the breeze, and laughing with
masses of froth, and stumbling at the caves, and thronged with diverse
kinds of sharks, and frequented by flocks of various birds. And the
deities accompanied by Agastya and celestial choristers and huge snakes
and highly-gifted saints, approached the immense watery waste."
SECTION CV
"Lomasa said, 'That blessed saint, the son of Varuna, having reached the
sea spake unto the assembled gods, and the saints gathered together,
saying 'I surely am going to drink up the ocean--that abode of the god of
waters. Be ye quickly ready with those preparations which it devolves
upon you to make.' Having spoken these few words, the unswerving
offspring of Mitra and Varuna, full of wrath, began to drink up the sea,
while all the worlds stood observing (the deed). Then the gods, together
with Indra, seeing how the sea was being drunk up, were struck with
mighty amazement, and glorified him with laudatory words, saying, 'Thou
art our protector, and the Providence itself for men,--and also the
creator of the worlds. By thy favour the universe with its gods may
possibly be saved from havoc.' And the magnanimous one, glorified by the
gods--while the musical instruments of celestial choristers were playing
all round, and while celestial blossoms were showered upon him--rendered
waterless the wide ocean. And seeing the wide ocean rendered devoid of
water, the host of gods was exceedingly glad; and taking up choice
weapons of celestial forge, fell to slaying the demons with courageous
hearts,--And they, assailed by the magnanimous gods, of great strength,
and swift of speed, and roaring loudly, were unable to withstand the
onset of their fleet and valorous (foes)--those residents of the heavenly
regions, O descendant of Bharata! And those demons, attacked by the gods,
bellowing loudly, for a moment carried on terrible conflict. They had
been in the first instance burnt by the force of penances performed by
the saints, who had matured their selves; therefore, the demons, though
they tried to the utmost, were at last slaughtered by the gods. And
decked with brooches of gold, and bearing on their persons ear-rings and
armlets, the demons, when slain, looked beautiful indeed, like palasa
trees when full of blossoms. Then, O best of men! a few--the remnant of
those that were killed of the Kalakeya race, having rent asunder the
goddess Earth, took refuge at the bottom of the nether regions. And the
gods, when they saw that the demons were slain, with diverse speeches,
glorified the mighty saint, and spake the following words. 'O thou of
mighty arms, by thy favour men have attained a mighty blessing, and the
Kalakeyas, of ruthless strength have been killed by thy power, O creator
of beings! Fill the sea (now), O mighty-armed one; give up again the
water drunk up by thee.' Thus addressed, the blessed and mighty saint
replied, 'That water in sooth hath been digested by me. Some other
expedient, therefore, must be thought of by you, if ye desire to make
endeavour to fill the ocean.' Hearing this speech of that saint of
matured soul, the assembled gods were struck with both wonder and
sadness, O great king! And thereupon, having bidden adieu to each other,
and bowed to the mighty saint all the born beings went their way. And the
gods with Vishnu, came to Brahma. And having held consultation again,
with the view of filling up the sea, they, with joined hands, spake about
replenishing it."
SECTION CVI
"Yudhishthira said, 'What was that occasion, O Saint? And how did the
agnates of (Bhagiratha furnish the same)? And how was the ocean refilled
by the interference of Bhagiratha? O Saint, who deemest thy religious
practices as thy only treasure. O thou of the priestly class! I wish to
hear the account of the achievements of the king, narrated in detail by
thyself.'"
"Lomasa said, 'There was born in the family of the Ikshaku tribe, a ruler
of the earth named Sagara, endued with beauty, and strength. And that
same (king) of a dreaded name was sonless, O descendant of Bharata! And
he carried havoc through the tribes of the Haihayas and the Talajanghas;
brought under subjection the whole of the military caste; (and so) ruled
over his own kingdom. And, O most praiseworthy of the descendants of
Bharata! O chief of the Bharata race! he had two wives proud of their
beauty and of their youth,--one a princess of the Vidarbha race, and the
other of the royal line of Sivi. And, O chief of kings, that same ruler
of men, betook himself to the mountain Kailasa, accompanied by both his
wives, and with the desire of having a son became engaged in the practice
of exceeding austere penances. And being engaged in the practice of rigid
austerities, and (also) employed in the contemplation known by the name
of Yoga, he obtained the sight of the magnanimous god with three
eyes--the slayer of the demon called Tripura; the worker of blessings
(for all beings); the (eternally) existent one; the ruling Being, the
holder of the Pinaka bow; carrying in his hand his (well-known
weapon)--the trident; the god of three eyes; the repository of (eternal)
peace; the ruler of all those that are fierce; capable of assuming very
many forms; and the lord of the goddess Uma. And that same ruler of men,
of mighty arms, as soon as he beheld the god--that giver of boons--fell
down at his feet, with both his queens, and proffered a prayer to have a
son. And the god Siva, well pleased with him, spake (thus) to that most
righteous of the rulers of men, attended by his two wives, saying, 'O
lord of men! considering the (astrological) moment at which thou hast
proffered thy prayer to me, sixty thousand sons, O foremost of choice men
valorous and characterised by exceeding pride, will be born in one off
thy two wives (here). But they all, O ruler of the earth, shall perish
together. In the other wife, (however), will be born a single valiant
son, who will perpetuate thy race.' Having said this to him, the god
Rudra (Siva) vanished from sight at that very spot, and that same king
Sagara now came (back) to his own abode accompanied by his two wives,
exceedingly delighted at heart (for what had happened) then. And, O most
praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed
wives of him--the princess of Vidarbha and the princess of Sivi--came
(erelong) to be with child. And afterwards, on the due day, the princess
of Vidarbha brought forth (something) of the shape of a gourd and the
princess of Sivi gave birth to a boy as beautiful as a god. Then the
ruler of the earth made up his mind to throw away the gourd,--when he
heard (proceeding) from the sky a speech (uttered) in a grave and solemn
voice, 'O king! do thou not be guilty of this hasty act; thou shouldst
not abandon thy sons. Take out the seeds from the gourd and let them be
preserved with care in steaming vessels partly filled with clarified
butter. Then thou wilt get, O scion of Bharata's race! sixty thousand
sons. O ruler of men! the great god (Siva) hath spoken that thy sons are
to be born in this manner. Let not therefore thy mind be turned away
therefrom.'"
SECTION CVII
"Lomasa said, 'O most righteous of kings! When he heard these words
(proceeding) from the sky, he had faith therein, and did all that he was
directed to do, O chief of the men of Bharata's race! Then the ruler of
men took separately each of the seeds and then placed these divisions (of
the gourd) in vessels filled with clarified butter. And intent on the
preservation of his sons, he provided a nurse for every (receptacle).
Then after a long time there arose sixty thousand exceedingly powerful
sons of that same king--gifted with unmeasured strength, they were born,
O ruler of earth! to that saint-like king, by Rudra's favour. And they
were terrible; and their acts were ruthless. And they were able to ascend
and roam about in the sky; and being numerous themselves, despised
everybody, including the gods. And they would chase even the gods, the
Gandharvas, and the Rakshasas and all the born beings, being themselves
valiant and addicted to fighting. Then all people, harassed by the
dull-headed sons of Sagara, united with all the gods, went to Brahma as
their refuge. And then addressed the blessed grandfather of all beings
(Brahma), 'Go ye your way, ye gods, together with all these men. In a not
very long space of time, there will come about, O gods! a great and
exceedingly terrible destruction of Sagara's sons, caused by the deed
perpetrated by them.' Thus addressed, those same gods, and men, O lord of
the sons of Manu! bade adieu to the grandfather, and went back to whence
they had come. Then, O chief of Bharata's race! after the expiry of very
many days, the mighty king Sagara accepted the consecration for
performing the rites of a horse-sacrifice. And his horse began to roam
over the world, protected by his sons. And when the horse reached the
sea, waterless and frightful to behold--although the horse was guarded
with very great care--it (suddenly) vanished at the very spot (it stood
upon). Then, O respected sir! those same sons of Sagara imagined the same
fine horse to have been stolen; and returning to their father, narrated
how it had been stolen out of sight. And thereupon he addressed them,
saying, 'Go ye and search for the horse in all the cardinal points.'
Then, O great king! by this command of their father, they began to search
for the horse in the cardinal points and throughout the whole surface of
the earth. But all those sons of Sagara, all mutually united, could not
find the horse, nor the person who had stolen it. And coming back then,
they with joined palms (thus addressed) their father, (standing) before
them, 'O Protector of men! O ruler of the earth! O king! by thy command,
the whole of this world with its hills and its forest tracts, with its
seas, and its woods, and its islands, with its rivulets and rivers and
caves, hath been searched through by us. But we cannot find either the
horse, or the thief who had stolen the same.' And hearing the words, the
same king became senseless with wrath, and then told them all, carried
away by Destiny, 'Go ye all, may ye never return! Search ye again for the
horse. Without that sacrificial horse, ye must never return, my boys!'"
"And those same sons of Sagara, accepted this command of their father,
and once more began to search through the entire world. Now these heroes
saw a rift on the surface of the earth. And having reached this pit, the
sons of Sagara began to excavate it. And with spades and pickaxes they
went on digging the sea, making the utmost efforts. And that same abode
of Varuna (namely the ocean), being thus, excavated by the united sons of
Sagara and rent and cut on all sides round, was placed in a condition of
the utmost distress. And the demons and snakes and Rakshasas and various
(other) animated beings began to utter distressful cries, while being
killed by Sagara's sons. And hundreds and thousands of animated beings
were beheld with severed heads and separated trunks and with their skins
and bones and joints rent asunder and broken. Thus they went on digging
the ocean, which was the abode of Varuna and an exceedingly long space of
time expired in this work, but still the horse was not found. Then, O
lord of earth! towards the north-eastern region of the sea, the incensed
sons of Sagara dug down as far as the lower world, and there they beheld
the horse, roaming about on the surface of the ground. And they saw the
magnanimous Kapila, who looked like a perfect mass of splendour. And
having beheld him shining with his brightness, just as the fire shineth
with its flames, they, O king! seeing the horse, were flushed with
delight. And they being incensed, sent forward by their fate, paid no
heed to the presence of the magnanimous Kapila, and ran forward with a
view to seizing the horse. Then, O great king! Kapila, the most righteous
of saints,--he whom the great sages name as Kapila Vasudeva--assumed a
fiery look, and the mighty saint shot flames towards them, and thereby
burnt down the dull-headed sons of Sagara. And Narada, whose practice of
austerities was very great, when he beheld them reduced to ashes, came to
Sagara's side, and gave the information to him. And when the king learnt
this terrible news which proceeded from the mouth of the saint, for
nearly an hour he remained sad, and then he bethought himself of what
Siva had said. Then sending for Ansuman, the son of Asamanjas, and his
own grandson, he, O chief of Bharata's race! spake the following words,
'Those same sixty thousand sons of unmeasured strength having encountered
Kapila's wrath, have met their death on my account. And, O my boy of
stainless character! thy father also hath been forsaken by me, in order
to discharge my duty (as a king), and being desirous of doing good to my
subjects.'
"Lomasa said, 'A son was born to Sagara, known by the name of Asamanjas,
he who was given birth to by the princess of Sivi. And he used to seize
by throat the feeble children of the townsmen, and threw them while
screaming into the river. And thereupon the townsmen, overwhelmed with
terror and grief, met together, and all standing with joined palms,
besought Sagara in the following way, 'O great king! Thou art our
protector from the dreaded peril of attack from a hostile force.
Therefore it is proper for thee to deliver us from the frightful danger,
proceeding from Asamanjas.' And the most righteous of the rulers of men,
having heard this frightful news from his subjects, for nearly an hour
remained sad and then spake to his ministers, saying, 'This day from the
city let my son Asamanjas be driven forth. If ye wish to do what will be
acceptable to me, let this be quickly done. 'And, O protector of men!
those same ministers, thus addressed by the king, performed in a hurry
exactly what the king had commanded them to do. Thus have I narrated to
thee how the magnanimous Sagara banished his son, with a view to the
welfare of the residents of the town. I shall now fully narrate to thee
what Ansuman of the powerful bow was told by Sagara. Listen to me!
"Sagara said, 'O my boy! sore am I at heart for having abandoned thy
father, on account of the death of my sons, and also on being
unsuccessful in getting back the horse. Therefore, O grandson! harassed
with grief and confounded with the obstruction to my religious rites as I
am, thou must bring back the horse and deliver me from hell.' Thus
addressed by the magnanimous Sagara, Ansuman went with sorrow to that
spot where the earth had been excavated. And by that very passage he
entered into the sea, and beheld that illustrious Kapila and that same
horse. And having beheld that ancient saint, most righteous of his order,
looking like a mass of light, he bowed with his head to the ground, and
informed him of the reason of his visit. Then, O great king, Kapila was
pleased with Ansuman, and that saint of a virtuous soul told him to ask
for a favour from him. And he in the first place prayed for the horse,
for the purpose of using it in the sacrifice; in the second place he
prayed for the purification of his fathers. Then the mighty chief of
saints, Kapila spake to him, saying, 'I shall grant thee everything that
thou desirest, O stainless (prince). May good luck be thine! In thee are
fixed (the virtues of) forbearance, and truth, and righteousness. By thee
hath Sagara had all his desires fulfilled. Thou are (really) a son to thy
father. And by thy ability the sons of Sagara will go to heaven (i.e.,
will be delivered from the consequences of their unhallowed death). And
the son of thy son, with a view to purifying the sons of Sagara, will
obtain the favour of the great god Siva, (by means of practising great
austerities), and will (thus) bring (to this world) the river that
floweth in three (separate) streams, Ganga, O chief of men! May good luck
be thine! Take thou with thee the sacrificial horse. Finish, my lad! the
sacrificial rites of the magnanimous Sagara.' Thus addressed by the
illustrious Kapila, Ansuman took the horse with him, and came back to the
sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at
the feet of the high-souled Sagara, who smelt him on the head and
narrated all the events to him, all that had been seen and heard by him,
and likewise the destruction of Sagara's sons. He also announced that the
horse had been brought back to the sacrificial yard. And when king Sagara
heard of this, he no more grieved on account of his sons. And he praised
and honoured Ansuman, and finished those same sacrificial rites. His
sacrifice finished, Sagara was greeted honourably by all the gods; and he
converted the sea, Varuna's dwelling place, into a son of himself. And
the lotus-eyed (King Sagara) having ruled his kingdom for a period of
exceeding length, placed his grandson on the throne, (full of)
responsibilities and then ascended to heaven. And Ansuman likewise, O
great king! virtuous in soul, ruled over the world as far as the edge of
the sea, following the foot-prints of his father's father. His son was
named Dilipa, versed in virtue. Upon him placing the duties of his
sovereign post, Ansuman like-wise departed this life. And then when
Dilipa heard what an awful fate had overtaken his forefathers, he was
sorely grieved and thought of the means of raising them. And the ruler of
men made every great effort towards the descent of Ganga (to the mortal
world). But although trying to the utmost of his power, he could not
bring about what he so much wished. And a son was born to him, known by
the name of Bhagiratha beauteous, and devoted to a virtuous life, and
truthful, and free from feelings of malice. And Dilipa appointed him as
king, and betook himself to the forest life. And, O best of all the
scions of Bharata's race! that same king (Dilipa), devoted himself to a
successful course of austerities, and at the end of (sufficient) period,
from the forest departed to heaven."
SECTION CVIII
"Lomasa said, 'That same king, of a powerful bow, standing at the head of
the surrounding, (i.e., the occupant of an imperial throne) of a powerful
car, (i.e., possessing every great fighting power) became the delight of
the eyes and the soul of all the world. And he of the powerful arm came
to learn how his forefathers had met an awful end from Kapila of mighty
soul, and how they had been unable to attain the region of gods. And he
with a sorrowful heart made over his kingly duties to his minister, and,
O lord of men! for practising austerities, went to the side of the snowy
Mountain (the Himalayas). And, O most praiseworthy of men, desirous of
extinguishing his sins by leading an austere life, and (thereby)
obtaining the favour of the (goddess) Ganga, he visited that foremost of
mountains--Himalaya. And he beheld it adorned with peaks of diverse forms
full of mineral earth; besprinkled on all sides with drops from clouds
which were resting themselves upon the breeze; beautiful with rivers and
groves and rocky spurs, looking like (so many) palaces (in a city);
attended upon by lions and tigers that had concealed themselves in its
caves and pits; and also inhabited by birds of checkered forms, which
were uttering diverse sounds, such as the Bhringarajas, and ganders, and
Datyuhas, and water-cocks, and peacocks and birds with a hundred
feathers, and Jivanjivakas, and black birds, and Chakoras of eyes
furnished with black corners, and the birds that love their young. And he
saw the mountain abounding in lotus plants growing in delightful
reservoirs of water. And the cranes rendered it charming with their
sounds; and the Kinnaras and the celestial nymphs were seated on its
stony slabs. And the elephants occupying the cardinal points had
everywhere robbed its trees with the end of their tusks; and the
demi-gods of the Vidyadhara class frequented the hill. And it was full of
various gems, and was also infested by snakes bearing terrible poison and
of glowing tongues. And the mountain at places looked like (massive)
gold, and elsewhere it resembled a silvery (pile), and at some places it
was like a (sable) heap of collyrium. Such was the snowy hill where the
king now found himself. And that most praiseworthy of men at that spot
betook himself to an awful austere course of life. And for one thousand
years his subsistence was nothing but water, fruit and roots. When,
however, a thousand years according to the calculation of gods had
elapsed, then the great river Ganga having assumed a material form,
manifested to him her (divine) self.'
"Ganga said. 'O great king! what dost thou desire of me? And what must I
bestow on thee? Tell me the same, O most praiseworthy of men! I shall do
as thou mayst ask me.' Thus addressed, the king then made his reply to
Ganga, the daughter of the snowy Hill, saying, 'O grantress of boons! O
great river! my father's fathers, while searching for the horse, were
sent by Kapila to the abode of the god of death. And those same sixty
thousand sons of Sagara of mighty soul, having met with the majestic
Kapila, perished, (to a soul) in an instant of time. Having thus
perished, there hath been no place for them in the region of heaven. O
great river! So long as thou dost not besprinkle those same bodies with
thy water, there is no salvation for these same Sagara's sons. O blessed
goddess! carry thou my forefathers, Sagara's sons, to the region of
heaven. O great river! on their account am I beseeching thee forsooth."
"Lomasa said, 'Ganga, the goddess saluted by the world, having heard
these words of the king, was well pleased, and spake to Bhagiratha the
following words: 'O great king! I am prepared to do what thou dost ask
me; there is no doubt therein. But when I shall descend from the sky to
the earth, the force of my fall will be difficult to sustain. O protector
of men! In the three worlds there exists none who is able to sustain the
same, excepting Siva, the most praiseworthy of gods, the great Lord with
the throat of sable blue. O (prince) of a powerful arm! Obtain the
favour, by practising austerities, of that same Siva-giver of boons. That
same god will sustain my descent upon his head. Thy desire he will
fulfill, the desire, namely, to be of service to thy fathers, O king!'
Then the great king Bhagiratha having heard the same, went to the Kailasa
hill, and betaking himself to a severe course of penances, at the
expiration of a certain length of time obtained the favour of that worker
of blessings (Siva). And, O protector of men! that same best of men, in
order that his forefathers might have a place in heaven secured to them,
received from that very Siva the fulfilment of his wish, namely the wish
that the descending Ganga might be sustained.'"
SECTION CIX
"Lomasa said, 'The blessed God having heard what Bhagiratha had said, and
with a view to doing what was agreeable to the residents of heaven,
replied to the king, saying, 'So let it be. O most righteous of the
protectors of men, O (prince) of a powerful arm! For thy sake I shall
sustain the river of the gods, when she will take her descent from the
sky, she who is pure and blessed and divine, O (king) of a mighty arm!'
Saying this, he came to the snowy mountain, surrounded by his attendants,
of awful mien, and with uplifted weapons of diverse forms. And standing
there, he said to Bhagiratha, the most praiseworthy of men, 'O (prince)
of a powerful arm! do thou pray to the river, the daughter of the king of
mountains. I shall sustain that most praiseworthy of rivers when she
falls down from the third region of the world (heaven).' Having heard
these words uttered by Siva, the king became devout (in heart), made
obesiance and directed his thoughts towards Ganga. Then the delightful
(river), of pure water in being so thought of by the king, and seeing
that the great lord (Siva) was standing (to receive her fall), came down
all of a sudden from the sky. And seeing that she had taken her leap from
the sky, the gods, together with the mighty saints, the Gandharvas, the
snakes, and the Yakshas, assembled there as spectators. Then came down
from the sky Ganga, the daughter of the snowy mountain. And her
whirlpools were raging, and she was teeming with fishes and sharks. O
king! she directing her course towards the sea, separated herself, into
three streams; and her water was bestrewn with piles of froth, which
looked like so many rows of (white) ganders. And crooked and tortuous in
the movement of her body, at places; and at others stumbling at it were;
and covered with foam as with a robe: she went forward like a woman
drunk. And elsewhere, by virtue of the roar of her waters, she uttered
loud sounds. Thus assuming very many different aspects, when she fell
from the sky, and reached the surface of the earth, she said to
Bhagiratha, 'O great king! show me the path that I shall have to take. O
lord of the earth! for thy sake have I descended to the earth.' Having
heard these words, king Bhagiratha directed his course towards the spot
where lay those bodies of mighty Sagara's sons, in order that, O most
praiseworthy of men, the holy water might flood (the same). Having
achieved the task of sustaining Ganga, Siva, saluted by men, went to
Kailasa the most praiseworthy of mountains, accompanied by the
celestials. And the protector of men (Bhagiratha) accompanied by Ganga
reached the sea; and the sea, the abode of Varuna, was quickly filled.
And the king adopted Ganga as a daughter of himself, and at that spot
offered libations of water to the names of his forefathers; thus was his
heart's wish fulfilled. Thus asked by thee, I have narrated the whole
story how Ganga running in three streams, was brought down to the earth
for filling the sea; how the mighty saint had drunk up the sea for a
particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was
destroyed by Agastya.'"
SECTION CX
Vaisampayana said, "O chief of the Bharata race! then the son of Kunti
went at a slow pace to the two rivers Nanda and Aparananda, which had the
virtue of destroying the dread of sin. And the protector of men having
reached the healthy hill Hemakuta, beheld there very many strange and
inconceivable sights. There the very utterance of words caused the
gathering of clouds, and a thousand volleys of stones. And people at its
sight, were struck sad, and were unable to ascend the hill. There the
winds blew for aye, and the heavens always poured down rains; and
likewise the sounds of the recitation of the sacred writ were heard, yet
nobody was seen. In the evening and in the morning would be seen the
blessed fire that carries offerings to the gods and there flies would
bite and interrupt the practice of austerities. And there a sadness would
overtake the soul, and people would become sick. The son of Pandu, having
observed very many strange circumstances of this character again
addressed his questions to Lomasa with reference to these wonderful
things.
"Lomasa said, 'This is the pure divine river by name Kausiki. O chief of
Bharata's race! and this is the delightful hermitage of Viswamitra,
conspicuous here. And this is a hermitage, with a holy name, belonging to
Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances,
and of passions under control. He by force of his penances caused Indra
to rain; and that god, the slayer of the demons Vala and Vritra, dreading
him, poured down rain during a drought. That powerful and mighty son of
Kasyapa was born of a hind. He worked a great marvel in the territory of
Lomapada. And when the crops had been restored, king Lomapada gave his
daughter Santa in marriage to him, as the sun gave in marriage his
daughter Savitri.'
"Lomasa said, 'Hear how Rishyasringa, of dreaded name, was born as a son
to Vibhandaka, who was a saint of the Brahmana caste, who had cultured
his soul by means of religious austerities, whose seed never failed in
causing generation, and who was learned and bright like the Lord of
beings. And the father was highly honoured, and the son was possessed of
a mighty spirit, and, though a boy, was respected by aged man. And that
son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted
himself to the practice of penances. And that same saint, comparable to a
god, laboured for a long period. And once while he was washing his mouth
in the waters, he beheld the celestial nymph Urvasi--whereupon came out
his seminal fluid. And, O king! a hind at that time lapped it up along
with the water that she was drinking, being athirst; and from this cause
she became with child. That same hind had really been a daughter of the
gods, and had been told of yore by the holy Brahma, the creator of the
worlds, 'Thou shall be a hind; and when in that form, thou shall give
birth to a saint; thou shalt then be freed.' As Destiny would have it,
and as the word of the creator would not be untrue, in that same hind was
born his (Vibhandaka's) son a mighty saint. And Rishyasringa, devoted to
penances, always passed his days in the forest. O king! there was a horn
on the head of that magnanimous saint and for this reason did he come to
be known at the time by the name of Rishyasringa. And barring his father,
not a man had ever before been seen by him; therefore his mind, O
protector of men! was entirely devoted to the duties of a continent life.
At this very period there was a ruler of the land of Anga known by the
name of Lomapada who was a friend of Dasaratha. We have heard that he
from love of pleasure had been guilty of a falsehood towards a Brahmana.
And that same ruler of the world had at that time been shunned by all
persons of the priestly class. And he was without a ministering priest
(to assist him in his religious rites). And the god of a thousand eyes
(Indra) suddenly abstained from giving rain in his territory; so that his
people began to suffer and O lord of the earth! he questioned a number of
Brahmanas, devoted to penances, of cultivated minds, and possessed of
capabilities with reference to the matter of rain being granted by the
lord of gods, saying, 'How may the heavens grant us the rain? Think of an
expedient (for this purpose).' And those same cultured men, being thus
questioned, gave expression to their respective views. And one among
them--the best of saints--spake to that same king, saying, 'O lord of
kings! the Brahmanas are angry with thee. Do some act (therefore) for
appeasing them. O ruler of the earth! send for Rishyasringa, the son of a
saint, resident of the forest knowing nothing of the female sex, and
always taking delight in simplicity. O king! if he, great in the practice
of penances, should show himself in thy territory, forthwith rain would
be granted by the heavens, herein I have no doubt at all.' And, O king!
having heard these words Lomapada made atonement for his sins. And he
went away; and when the Brahmanas had been appeased, he returned again,
and seeing the king returned, the people were again glad at heart. Then
the king of Anga convened a meeting of his ministers, proficient in
giving counsel. And he took great pains in order to settle some plan for
securing a visit from Rishyasringa. And, O unswerving (prince)! with
those ministers, who were versed in all branches of knowledge, and
exceedingly proficient in worldly matters, and had a thorough training in
practical affairs, he at last settled a plan (for gaining his object).
And then he sent for a number of courtesans, women of the town, clever in
everything. And when they came, that same ruler of the earth spake to
them, saying, 'Ye lovely women! Ye must find some means to allure, and
obtain the confidence of the son of the saint--Rishyasringa, whom ye must
bring over to my territory.' And those same women, on the one hand afraid
of the anger of the king and on the other, dreading a curse from the
saint, became sad and confounded, and declared the business to be beyond
their power. One, however, among them--a hoary woman, thus spake to the
king, 'O great king! him whose wealth solely consists in penances, I
shall try to bring over here. Thou wilt, however, have to procure for me
certain things, in connection with the plan. In that case, I may be able
to bring over the son of the saint--Rishyasringa.' Thereupon the king
gave an order that all that she might ask for should be procured. And he
also gave a good deal of wealth and jewels of various kinds. And then, O
Lord of the earth, she took with herself a number of women endowed with
beauty and youth, and went to the forest without delay."
SECTION CXI
"The courtesan said, 'I hope, O saint! that is all well with the
religious devotees. And I hope that thou hast a plentiful store of fruits
and roots and that thou takest delight in this hermitage. Verily I come
here now to pay thee a visit. I hope the practice of austerities among
the saints is on the increase. I hope that thy father's spirit hath not
slackened and that he is well pleased with thee. O Rishyasringa of the
priestly caste! I hope thou prosecutest the studies proper for thee.'"
"The courtesan said, O son of Kasyapa! on the other side of yonder hill,
which covers the space of three Yojanas, is my hermitage--a delightful
place. There, not to receive obeisance is the rule of my faith nor do I
touch water for washing my feet. I am not worthy of obeisance from
persons like thee; but I must make obeisance to thee. O Brahmana! This is
the religious observance to be practised by me, namely, that thou must be
clasped in my arms.'"
Lomasa said, "She, however, threw aside all those edible things and then
gave him unsuitable things for food. And these were exceedingly nice and
beautiful to see and were very much acceptable to Rishyasringa. And she
gave him garlands of an exceedingly fragrant scent and beautiful and
shining garments to wear and first-rate drinks; and then played and
laughed and enjoyed herself. And she at his sight played with a ball and
while thus employed, looked like a creeping plant broken in two. And she
touched his body with her own and repeatedly clasped Rishyasringa in her
arms. Then she bent and break the flowery twigs from trees, such as the
Sala, the Asoka and the Tilaka. And overpowered with intoxication,
assuming a bashful look, she went on tempting the great saint's son. And
when she saw that the heart of Rishyasringa had been touched, she
repeatedly pressed his body with her own and casting glances, slowly went
away under the pretext that she was going to make offerings on the fire.
On her departure, Rishyasringa became over-powered with love and lost his
sense. His mind turned constantly to her and felt itself vacant. And he
began to sigh and seemed to be in great distress. At that moment appeared
Vibhandaka, Kasyapa's son, he whose eyes were tawny like those of a lion,
whose body was covered with hair down to the tip of the nails, who was
devoted to studies proper for his caste, and whose life was pure and was
passed in religious meditation. He came up and saw that his son was
seated alone, pensive and sad, his mind upset and sighing again and again
with upturned eyes. And Vibhandaka spake to his distressed son, saying,
'My boy! why is it that thou art not hewing the logs for fuel. I hope
thou hast performed the ceremony of burnt offering today. I hope thou
hast polished the sacrificial ladles and spoons and brought the calf to
the milch cow whose milk furnisheth materials for making offerings on the
fire. Verily thou art not in thy wonted state, O son! Thou seemest to be
pensive, and to have lost thy sense. Why art thou so sad today? Let me
ask thee, who hath been to this place today?'"
SECTION CXII
SECTION CXIII
"Vibhandaka said, 'Those are, O son! Rakshasas. They walk about in that
wonderfully beautiful form. Their strength is unrivalled and their beauty
great And they always meditate obstruction to the practice of penances.
And, O my boy, they assume lovely forms and try to allure by diverse
means. And those fierce beings hurled the saints, the dwellers of the
woods, from blessed regions (won by their pious deeds) And the saint who
hath control over his soul, and who is desirous of obtaining the regions
where go the righteous, ought to have nothing to do with them. And their
acts are vile and their delight is in causing obstruction to those who
practise penance; (therefore) a pious man should never look at them. And,
O son! those were drinks unworthy to be drunk, being as they were
spirituous liquors consumed by unrighteous men. And these garlands, also,
bright and fragrant and of various hues, are not intended for saints.'
Having thus forbidden his son by saying that those were wicked demons,
Vibhandaka went in quest of her. And when by three day's search he was
unable to trace where she was he then came back to his own hermitage. In
the meanwhile, when the son of Kasyapa had gone out to gather fruits,
then that very courtesan came again to tempt Rishyasringa in the manner
described above. And as soon as Rishyasringa had her in sight, he was
glad and hurriedly rushing towards him said, 'Let us go to thy hermitage
before the return of my father.' Then, O king! those same courtesans by
contrivances made the only son of Kasyapa enter their bark, and unmoored
the vessel. And by various means they went on delighting him and at
length came to the side of Anga's king. And leaving then that floating
vessel of an exceedingly white tint upon the water, and having placed it
within sight of the hermitage, he similarly prepared a beautiful forest
known by the name of the Floating Hermitage. The king, however, kept that
only son of Vibhandaka within that part of the palace destined for the
females when of a sudden he beheld that rain was poured by the heavens
and that the world began to be flooded with water. And Lomapada, the
desire of his heart fulfilled, bestowed his daughter Santa on
Rishyasringa in marriage. And with a view to appease the wrath of his
father, he ordered kine to be placed, and fields to be ploughed, by the
road that Vibhandaka was to take, in order to come to his son. And the
king also placed plentiful cattle and stout cowherds, and gave the latter
the following order:
"When the great saint Vibhandaka should enquire of you about his son, ye
must join your palms and say to him that these cattle, and these ploughed
fields belong to his son and that ye are his slaves, and that ye are
ready to obey him in all that he might bid.' Now the saint, whose wrath
was fierce, came to his hermitage, having gathered fruits and roots and
searched for his son. But not finding him he became exceedingly wroth.
And he was tortured with anger and suspected it to be the doing of the
king. And therefore, he directed his course towards the city of Champa
having made up his mind to burn the king, his city, and his whole
territory. And on the way he was fatigued and hungry, when he reached
those same settlements of cowherds, rich with cattle. And he was honoured
in a suitable way by those cowherds and then spent the night in a manner
befitting a king. And having received very great hospitality from them,
he asked them, saying, 'To whom, O cowherds, do ye belong?' Then they all
came up to him and said, 'All this wealth hath been provided for thy
son.' At different places he was thus honoured by that best of men, and
saw his son who looked like the god Indra in heaven. And he also beheld
there his daughter-in-law, Santa, looking like lightning issuing from a
(cloud). And having seen the hamlets and the cowpens provided for his son
and having also beheld Santa, his great resentment was appeased. And O
king of men! Vibhandaka expressed great satisfaction with the very ruler
of the earth. And the great saint, whose power rivalled that of the sun
and the god of fire, placed there his son, and thus spake, 'As soon as a
son is born to thee, and having performed all that is agreeable to the
king, to the forest must thou come without fail.' And Rishyasringa did
exactly as his father said, and went back to the place where his father
was. And, O king of men! Santa obediently waited upon him as in the
firmament the star Rohini waits upon the Moon, or as the fortunate
Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And
as Damayanti was an obedient wife to Nala, or as Sachi is to the god who
holdeth the thunderbolt in his hand or as Indrasena, Narayana's daughter,
was always obedient to Mudgala, so did Santa wait affectionately upon
Rishyasringa, when he lived in the wood. This is the holy hermitage which
belonged to him. Beautifying the great lake here, it bears holy fame.
Here perform thy ablutions and have thy desire fulfilled. And having
purified thyself, direct thy course towards other holy spots,'"
SECTION CXIV
"Lomasa said, 'There is the land, O Kunti's son, where the Kalinga tribes
dwell. Through it passeth the river Vaitarani, on the banks whereof even
the god of virtue performed religious river, having first placed himself
under the protection of the celestials. Verily, this is the northern
bank, inhabited by saints, suitable for the performance of religious
rites beautified by a hill, and frequented by persons of the regenerate
caste. This spot (in holiness) rivals the path whereby a virtuous man,
fit for going to heaven, repairs to the region inhabited by gods. And
verily at this spot in former times, other saints likewise worshipped the
immortals by the performance of religious rites. And at the very spot it
was that the god Rudra, O king of kings, seized the sacrificial beast and
exclaimed, 'This is my share!' O chief of the descendants of Bharata,
then when the beast was carried away by Siva, the gods spake to him
saying, 'Cast not a covetous glance at the property of others,
disregarding all the righteous rules.' Then they addressed words of
glorification of a pleasing kind to the god Rudra. And they satisfied him
by offering a sacrifice, and paid him suitable honours. Thereupon he gave
up the beast, and went by the path trodden by the gods. Thereupon what
happened to Rudra, learn from me, O Yudhishthira! Influenced by the dread
of Rudra, the gods set apart for evermore, the best allotment out of all
shares, such as was fresh and not stale (to be appropriated by the god).
Whosoever performs his ablutions at this spot, while reciting this
ancient story, beholds with his mortal eyes the path that leads to the
region of the gods.'
"Vaisampayana said, 'Then all the sons of Pandu and likewise the daughter
of Drupada--all of whom were the favoured of Fate--descended to the river
Vaitarani, and made libations to the names of their fathers.'
"Yudhishthira said, 'O Lomasa, how great must be the force of a pious
deed! Having taken my bath at this spot in a proper form, I seem to touch
no more the region inhabited by mortal men! O saint of a virtuous life, I
am beholding all the regions. And this is the noise of the magnanimous
dwellers of the wood, who are reciting their audible prayers.'
"Lomasa said, 'O Yudhishthira, the place whence this noise comes and
reaches thy ears is at the distance of three hundred thousand yojanas, to
be sure. O lord of men, rest thou quiet and utter no word. O king, this
is the divine forest of the Self-existent One, which hath now come to our
view. There, O king, Viswakarma of a dreaded name performed religious
rites. On the mighty occasion of that sacrifice, the Self-existent One
made a gift of this entire earth with all its hilly and forest tracts, to
Kasyapa, by way of gratuity, for ministering as a priest. And then, O
Kuru's son, as soon as that goddess Earth was giving away, she became sad
at heart, and wrathfully spake the following words to that great lord,
the ruler of the worlds, 'O mighty god, it is unworthy of thee to give me
away to an ordinary mortal. And this act of gift on thy part will come to
nothing; (for) here am I going to descend into the bottom of the nether
world.' Then when the blessed saint Kasyapa beheld the goddess Earth,
despondent and sad, he, O protector of men, performed a propitiatory act
calculated to appease her wrath. And then, O Pandu's son, the Earth was
pleased with his pious deed. And she uprose again from within the waters,
and showed herself in the form of a sacred altar. This, O king, is the
spot which distinctly manifests the form of an altar. O great monarch,
ascend over it, and thou wilt gain valour and strength. And, O king, this
is the very altar which reaches as far as the sea, and rests itself upon
its bosom. May good luck be thine, do thou mount hereupon, and of thyself
cross the sea. And while thou this day mountest upon it, I shall
administer the ceremony for averting all evil from thee; for this altar
here, as soon as it gets a mortal's touch, at once enters into the sea.
Salutation to the god who protects the universe! Salutation to thee that
art beyond the universe! O Lord of gods, vouchsafe thy presence in this
sea. O Pandu's son, thou must recite the following words of truth, and
while so reciting, thou must quickly ascend this altar, 'The god of fire,
and the sun, and the organ of generation, and water, and goddess and the
seed of Vishnu, and the navel of nectar. The god of fire is the organ
that generated the (ocean); the earth is thy body; Vishnu deposited the
seed that caused thy being and thou art the navel of nectar.' Thus, O
Pandu's son, the words of truth must be audibly recited, and while so
reciting, one must plunge into the lord of rivers. O most praiseworthy of
Kunti's son, otherwise this lord of waters of divine birth, this best
storehouse of the waters (of the earth), should not be touched, O son of
Kunti, even with the end of a sacred grass.'
"Vaisampayana said, 'Then when the ceremony for averting evil had been
completed in his behalf, the magnanimous Yudhishthira went into the sea,
and having performed all that the saint had bid, repaired to the skirts
of the Mahendra hill, and spent the night at that spot.'"
SECTION CXV
"Akritavrana said. Thus having given his word, O king, he went and said
to Varuna, 'Give me a thousand fleet steeds brown in colour, and each
with one black ear. I want the same as dowry for my marriage.' To him
Varuna forthwith gave a thousand steeds. Those steeds had issued out of
the river Ganga; hence the spot hath been named: The horse's landing
place. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati by
name, was given in marriage; and the gods themselves were of the party of
the bride. Richika, the most excellent of the sacerdotal caste, thus
procured a thousand steeds, and had a sight of the dwellers of heaven and
won a wife in the proper form. And he enjoyed himself with the girl of
slender waist, and thus gratified all the wishes and desire that he ever
had. And when the marriage had been celebrated, O king, his father Bhrigu
came on a visit to see him and his wife; and he was glad to see his
praiseworthy son. And the husband and wife together paid their best
respects to him, who was worshipped by all the gods. And when he had
seated himself, they both with joined palms, stood near him, in order
that they might to his bidding. And then the revered saint, Bhrigu, glad
at heart, thus spoke to his daughter-in-law, saying, 'O lovely daughter,
as for a boon I am ready to grant thee any object of thy wish.' And there
upon she asked for his favour in this, that a son might be born to both
herself and her mother. And he vouchsafed the favour thus asked for.'
"Bhrigu said, 'During the days that your season lasts, thou and thy
mother must take a bath, with the ceremony for bringing forth a male
child. And ye two must then separately embrace two different trees--she a
peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots
of rice and milk, prepared by me with the utmost care. I having ransacked
the whole universe to find the drugs, the essence whereof hath been
blended with this milk and rice. It must be taken as food with the
greatest care.' And saying this, he vanished from sight. The two ladies,
however, made an interchange both in the matter of the pots of rice, and
likewise as regards the trees (to be embraced by each). Then after the
lapse of very many days, the revered saint, once more came. And he came
knowing (what had happened) by his attribute of divine knowledge. Then
Bhrigu possessed of mighty strength, spake to Satyavati, his
daughter-in-law, saying, 'O dutiful girl! O my daughter of a lovely brow,
the wrong pot of rice thou tookest as food. And it was the wrong tree
which was embraced by thee. It was thy mother who deluded thee. A son
will be born of thee, who, though of the priestly caste, will be of a
character fit for the military order; while a mighty son will be born of
thy mother, who, though by birth a Kshatriya will assume a life suitable
to the sacerdotal order. And his power will be great, and he will walk on
the path trodden by righteous men.' Then she entreated her father-in-law
again and again, saying, 'Let not my son be of this character; but let my
grandson be such.' And, O Pandu's son, he replied, 'So let it be!' And
thus he was pleased to grant her prayer. Then she brought forth on the
expected day a son by name Jamadagni. And this son of Bhrigu was endowed
with both splendour and grace. And he grew in years and in strength, and
excelled he other saints in the proficiency of his Vaidik lore. O
chieftain of Bharata's race, to him, rivalling in lustre the author of
light (the sun), came spontaneously and without instruction the knowledge
of the entire military art and of the fourfold missile arms.'"
SECTION CXVI
SECTION CXVII
"Rama said, 'The blame is mine, O father, that like a stag in the wood,
thou hast been shot dead with arrows, by those mean and stupid
wretches--the sons of Kartavirya. And O father, virtuous and unswerving
from the path of righteousness and inoffensive to all animated beings as
thou wert, how came it to be permitted by Fate that thou shouldst die in
this way? What an awful sin must have been committed by them, who have
killed thee with hundreds of sharpened shafts, although thou wert an aged
man, and engaged in penances at the time and absolutely averse to
fighting with them. With what face will those shameless persons speak of
this deed of theirs to their friends and servants, viz., that they have
slain an unassisted and unresisting virtuous man?--O protector of men,
thus he, great in penance, bewailed much in a piteous manner, and then
performed the obsequies of his departed sire. And Rama, the conqueror of
hostile cities, cremated his father on the funeral pyre, and vowed, O
scion of Bharata's race, the slaughter of the entire military caste, and
of exceeding strength in the field of battle, and possessed of valour
suited to a heroic soul, and comparable to the god of death himself, he
took up his weapon in wrathful mood, and singlehanded put Kartavirya's
sons to death. And, O chieftain of the military caste, Rama, the leader
of all capable of beating their foes, thrice smote down all the
Kashatriya followers of Kartavirya's sons. And seven times did that
powerful lord exterminate the military tribes of the earth. In the tract
of land, called Samantapanchaka five lakes of blood were made by him.
There the mightiest scion of Bhrigu's race offered libations to his
forefathers--the Bhrigus, and Richika appeared to him in a visible form,
and spake to him words of counsel. Then the son of Jamadagni of dreaded
name, performed a mighty sacrifice and gratified the lord of the
celestials, and bestowed the earth to the ministering priests. And, O
protector of human beings, he raised an altar made of gold, ten Vyamas in
breadth and nine in height, and made a gift of the same to the
magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the
altar into a number of shares, and thus they became reputed as the
Khandavayamas (share takers). And the exterminator of the military race
possessed of immense strength, bestowed the earth upon the high-souled
Kasyapa, and then became engaged in penance of an exceedingly severe
form. He now dwells in this Mahendra, monarch of hills. Thus did
hostilities arise between him and the members of the military caste,--all
of them who dwell on this earth; and Rama, endowed with immense strength,
in this way subdued the entire world.'
SECTION CXVIII
SECTION CXIX
Janamejaya said, "O thou of ascetic wealth! when the sons of Pandu and
the Vrishnis reached the holy spot Prabhasa, what did they do and what
conversation was held there by them, for all of them were of mighty
souls, proficient in all the branches of science and both the Vrishnis
and the sons of Pandu held one another in friendly estimation."
Vaisampayana said, "When the Vrishnis reached the holy spot Prabhasa, the
sacred landing-place on the coast of the sea, they surrounded the sons of
Pandu and waited upon them. Then Valarama, resembling in hue the milk of
the cow and the Kunda flower and the moon and the silver and the lotus
root and who wore a wreath made of wild flowers and who had the
ploughshare for his arms, spake to the lotuseyed one, saying, 'O Krishna,
I do not see that the practice of virtue leads to any good or that
unrighteous practices can cause evil, since the magnanimous Yudhishthira
is in this miserable state, with matted hair, a resident of the wood, and
for his garment wearing the bark of trees. And Duryodhana is now ruling
the earth, and the ground doth not yet swallow him up. From this, a
person of limited sense would believe a vicious course of life is
preferable to a virtuous one. When Duryodhana is in a flourishing state
and Yudhishthira, robbed of his throne, is suffering thus, what should
people do in such a matter?--This is the doubt that is now perplexing all
men. Here is the lord of men sprung from the god of virtue, holding fast
to a righteous path, strictly truthful and of a liberal heart. This son
of Pritha would give up his kingdom and his pleasure but would not swerve
from the righteous path, in order to thrive. How is it that Bhishma and
Kripa and the Brahmana Drona and the aged king, the senior member of the
house, are living happily, after having banished the sons of Pritha? Fie
upon the vicious-minded leaders of Bharata's race! What will that sinner,
the chieftain of the earth, say to the departed forefathers of his race,
when the wretch will meet them in the world to come? Having hurled from
the throne his in-offensive sons, will he be able to declare that he had
treated them in a blameless way? He doth not now see with his mind's eye
how he hath become so sightless, and on account of what act he hath grown
blind among the kings of this entire earth. Is it not because he hath
banished Kunit's son from his kingdom? I have no doubt that
Vichitravirya's son, when he with his sons perpetrated this inhuman act,
beheld on the spot where dead bodies are burnt, flowering trees of a
golden hue. Verily he must have asked them, when those stood before him
with their shoulders projected forward towards him, and with their large
red eyes staring at him, and he must have listened to their evil advice,
since he fearlessly sent away Yudhishthira to the forest, who had all his
weapons of war with him and was borne company by his younger brothers.
This Bhima here, whose voracious appetite is like that of a wolf, is able
to destroy with the sole strength of his powerful arms, and without the
help of any weapons of war, a formidable array of hostile troops. The
forces in the field of battle were utterly unmanned on hearing his
war-cry. And now the strong one is suffering from hunger and thirst, and
is emaciated with toilsome journeys. But when he will take up in his hand
arrows and diverse other weapons of war, and meet his foes in the field
of battle, he will then remember the sufferings of his exceedingly
miserable forest-life, and kill his enemies to a man: of a certainty do I
anticipate this. There is not throughout the whole world a single soul
who can boast of strength and prowess equal to his. And his body, alas!
is emaciated with cold, and heat and winds. But when he will stand up for
fight, he will not leave a single man out of his foes. This powerful
hero, who is a very great warrior when mounted on a car--this Bhima, of
appetite rivalling a wolf's conquered single-handed all the rulers of men
in the east, together with, those who followed them in battle; and he
returned from those wars safe and uninjured. And that same Bhima,
miserably dressed in the bark of trees, is now leading a wretched life in
the woods. This powerful Sahadeva vanquished all the kings in the south;
those lords of men who had gathered on the coast of the sea,--look at him
now in an anchorite's dress. Valiant in battle Nakula vanquished
single-handed the kings who ruled the regions towards the west,--and he
now walks about the wood, subsisting on fruit and roots, with a matted
mass of hair on the head, and his body besmeared all over with dirt. This
daughter of a king, who is a great soldier when mounted on a car, took
her rise from beneath the altar, during the pomp of sacrificial rites.
She hath been always accustomed to a life of happiness; how is she now
enduring this exceedingly miserable life in this wood! And the son of the
god of virtue,--virtue which stands at the head of all the there pursuits
of life--and the son of the wind-god and also the son of the lord of
celestials, and those two sons of the celestial physicians,--being the
sons of all those gods and always accustomed to a life of happiness, how
are they living in this wood, deprived of all comforts? When the son of
Virtue met with defeat, and when his wife, his brothers, his followers,
and himself were all driven forth, and Duryodhana began to flourish, why
did not the earth subside with all its hills?"
SECTION CXX
Satyaki said, "O Rama! this is not the time of lamentation; let us do
that which is proper and suited to the present occasion, although
Yudhishthira doth not speak a single word. Those who have persons to look
after their welfare do not undertake anything of themselves; they have
others to do their work, as Saivya and others did for Yayati. Likewise, O
Rama! those who have appointed functionaries to undertake their work on
their own responsibility, as the leaders of men, they may be said to have
real patrons, and they meet with no difficulty, like helpless beings. How
is it that when the sons of Pritha have for their patrons these two men,
Rama and Krishna, and the two others, Pradyumna and Samva, together with
myself,--these patrons being able to protect all the three worlds,--how
is it that the son of Pritha is living in the wood with his brothers? It
is fit that this very day the army of the Dasarhas should march out,
variously armed and with checkered mails. Let Dhritarashtra's sons be
overwhelmed with the forces of the Vrishinis and let them go with their
friends to the abode of the god of death. Let him alone who wields the
bow made of the horn (Krishna), thou alone, if roused, wouldst be able to
surround even the whole of this earth. I ask thee to kill Dhritarashtra's
son with all his men, as the great Indra, the lord of the gods kill
Vritra. Arjuna, the son of Pritha, is my brother, and also my friend, and
also my preceptor, and is like the second self of Krishna. It is for this
that men desire for a worthy son, and that preceptor seeks a pupil who
would contradict him not. It is for this that the time is come for that
excellent work, which is the best of all tasks and difficult to perform.
I shall baffle Duryodhana's volleys of arms by my own excellent weapons.
I shall overpower all in the field of battle. I shall in my wrath cut off
his head with my excellent shafts, little inferior to snakes and poison
and fire. And with the keen edge of my sword, I shall forcibly sever his
head from the trunk, in the field of battle; then I shall kill his
followers, and Duryodhana, and all of Kuru's race. O son of Rohini! let
the followers of Bhima look at me with joy at their heart, when I shall
keep up the weapons of war in the field of battle, and when I shall go on
slaying all the best fighting men on the side of the Kurus, as at the end
of time fire will burn vast heaps of straw. Kripa and Drona and Vikarna
and Kama are not able to bear the keen arrows shot by Pradyumna. I know
the power of Arjuna's son--he conducts himself like the son of Krishna in
the field of battle. Let Samva chastise by the force of his arms
Dussasana; let him destroy by force Dussasana and his charioteer and his
car. In the field of battle when the son of Jamvavati becomes
irresistible in fight, there is nothing which can withstand his force.
The army of the demon Samvara was speedily routed by him when only a boy.
By him was killed in fight Asvachakra, whose thighs were round, and whose
muscular arms were of exceeding length. Who is there that would be able
to go forward to the car of Samva, who is great in fight, when mounted on
a car? As a mortal coming under the clutches of death can never escape;
so who is there that once coming under his clutches in the field of
battle, is able to return with his life? The son of Vasudeva will burn
down by the volleys of his fiery shafts all the hostile troops, and those
two warriors, Bhishma and Drona,--who are great on a car, and Somadatta
surrounded by all his sons. What is there in all the world including the
gods, which Krishna cannot encounter on an equal footing, when he takes
up the weapons of war, wields in his hands excellent arrows, arms himself
with his dice, and thus becomes unrivalled in fight? Then let Aniruddha
also take up in his hand his buckler and sword, and let him cover the
surface of the earth with Dhritarashtra's sons, their heads separated
from their trunks, their bodies devoid of all consciousness as in a
sacrificial rite the altar is overspread with sacred grass placed upon
the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and the
young Nishatha valiant in battle and Sarana, and Charudeshna,
irresistible in war, let them perform feats befitting their race. Let the
united army of the Satwatas and Suras, together with the best soldiers of
the Vrishnis, the Bhojas, and the Andhakas, kill those sons of
Dhritarashtra in the field of battle and let them swell their expanded
fame throughout the world. Then let Abhimanyu rule the world so long as
this most excellent of virtuous men, the magnanimous Yudhishthira, may be
engaged in fulfilling his vow,--the vow that was accepted and declared by
him, the most righteous of Kuru's race, on the occasion of the famous
play at dice. Afterwards the virtuous king will protect the earth, all
his foes defeated in battle by shafts which will be discharged by us.
Then there will remain no sons of Dhritarashtra on earth,--nor the son of
the charioteer (Kama). This is the most important work for us to do, and
this will surely lead to fame."
"Krishna said, 'O scion of the race of Madhu! no doubt what thou sayest
is true; we accept thy words, O thou of courage that is never weak! But
this bull of the Kuru race (Yudhishthira) would never accept the
sovereignty of the earth, unless it were won by the prowess of his own
arms. Neither for the sake of pleasure, nor from fear, nor from
covetousness, would Yudhishthira ever renounce the rules of the caste;
nor would these two heroes, who are mighty, when mounted on a car--Bhima
and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada.
He possessing the appetite of a wolf (Bhima), and the winner of riches
(Arjuna), are both unrivalled in fight throughout the world. And why
should not this king rule over the entire world when he hath the two sons
of Madri to espouse his cause? The high-souled ruler of Panchala together
with the Kekaya king, and we also should put forth our united strength,
and then would the enemies of Yudhisthira be annihilated.'"
"Yudhishthira said, 'It is not strange that thou shouldst speak thus, O
scion of Madhu's race! but to me truth seems to be the first
consideration, above that of my sovereign power itself. But it is Krishna
alone who precisely knoweth what I am; and it is I alone who precisely
know what Krishna (really) is. O thou endued with valour! O scion of
Madhu's race! as soon as he will perceive that the time is come for feats
of bravery, then, O most valiant of Sini's race, he also of beautiful
hair (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha
race go back today. They are my patrons; and the foremost of human
beings, they have visited me here. O ye of immeasurable strength! never
fall off from the path of virtue. I shall see you again, when ye will be
happily gathered together.'
"Then after mutual greeting and obeisance to seniors, and having embraced
the youthful, those valiant men of the Yadu race and the sons of Pandu
separated. And the Yadus reunited to their home; and the Pandavas
continued their journey to the sacred spots. Then having parted with
Krishna, the virtuous king, accompanied by his brothers and servants, and
also by Lomasa, went to the sacred river Payosini. Its fine landing place
was constructed by the king of Vidarbha. And he began to dwell on the
banks of the Payosini, whose waters were mingled with the distilled Soma
juice. There the high-souled Yudhishthira was greeted with excellent
laudatory, terms by numerous leaders of the twice-born class, who were
delighted to see him there."
SECTION CXXI
Lomasa said, "O king! when the Nriga performed a sacrifice here, he
gratified Indra, the demolisher of hostile cities, by offering the Soma
juice. And Indra was refreshed and was very much pleased. Here the gods
together with Indira, and the protectors of all born beings, celebrated
sacrifices of various kinds on a large scale, and paid abundant
gratuities to the ministering priests. Here king Amurtarayasa, the lord
of the world, satisfied Indra, the holder of the thunderbolt, by the
offer of the Soma juice, when seven horse-sacrifices were performed by
that king. The articles which in other sacrificial rites are uniformly
made of the timber, wood and of earth, were all made of gold in the seven
sacrifices performed by him. And it is said that in all those rites,
seven sets of stakes, rings for the sacrificial stakes, spots, ladles,
utensils, spoons were prepared by him. On each sacrificial stake, seven
rings were fastened at the top. And, O Yudhishthira! the celestials
together with Indira, themselves erected the sacrificial stakes of
shining gold which had been prepared for his sacred rites. In all those
magnificent sacrifices instituted by Gaya, the protector of the earth,
Indira, was delighted by drinking the Soma juice, and the ministering
priests were gratified with the gratuities paid to them. And the priests
obtained untold wealth counted out to them. And as the sand-grains of the
earth, or as the stars in the sky, or as the rain-drops when it raineth,
cannot be counted by anyone, so the wealth Gaya gave away was incapable
of being counted by figures. So untold was the wealth, O great king! that
was given to the ministering priests in all those seven sacrifices that
even the above-mentioned objects might be counted by figures, but the
gratuities bestowed by him whose largeness exceeded all that was known
before were not capable of being counted by figures. And images of the
goddess of speech were made of gold by the sculptor of the gods;--and the
king gratified the members of the sacerdotal caste, who had arrived from
all the cardinal points, by making presents to them of those images, of
gold. O protector of men! when the high-souled Gaya performed his
sacrificial rites, he erected sacrificial piles at so many different
spots that but little space was left on the surface of the earth. And, O
scion of Bharata's race! he by that sacred act attained the regions of
Indra. Whoever should bathe in the river, Payosini, would go to the
regions attained by Gaya. Therefore, O lord of kings! O unswerving
prince! thou and thy brothers should bathe in this river; then, O
protector of the earth, thou wilt be freed from all these sins."
"Lomasa said, 'O son of Kunti! one who visits the sapphire Hill and
plunges his body in the river Narmada attains the regions inhabited by
the celestials and kings. O most praiseworthy of men! this period is the
junction between the Treta and the Kali age, O Kunti's son! This is the
period when a person gets rid of all his sins. O respected sir! this is
the spot where Saryati performed sacrificial rites, wherein Indra
appeared in a visible form and drank the Soma juice, with the two
celestial physicians. And Bhrigu's son of severe austerities conceived
anger towards the great Indra; and the mighty Chyavana paralysed Indra,
and for his wife obtained the princess, Sukanya.'"
"Yudhishthira said, 'How was the chastiser of the demon Paka, the god
possessed of the six attributes, paralysed by Chyavana? And for what
reason did the mighty saint conceive wrath towards Indra? And how, O
Brahmana! did he raise the celestial physicians to the rank of the
drinkers of Soma? All this, precisely as it happened, thy venerable self
will be pleased to recount to me.'"
SECTION CXXII
"Lomasa said, 'A son was born to the great saint Bhrigu, Chyavana by
name. And he, of an exceedingly resplendent form, began to practise
austerities by the side of yonder lake. And, O Pandu's son! O protector
of men! he of mighty energy assumed the posture called Vira, quiet and
still like an inanimate post, and for a long period, remained at the same
spot of ground. And he was turned into an anthill covered over with
creepers. And after the lapse of a long period, swarms of ants enveloped
him. And covered all over with ants, the sagacious saint looked exactly
like a heap of earth. And he went on practising austerities, enveloped on
all sides with that ant-hill. Now after the lapse of a long space of
time, that ruler of earth, Saryati by name, for amusement visited this
pleasant and excellent lake. With him were four thousand females,
espoused by him, O son of Bharata's race! there was also his only
daughter endued with beautiful brows, named Sukanya. She surrounded by
her maids, and decked out with jewels fit for the celestials, while
walking about, approached the anthill where Bhrigu's son was seated. And
surrounded by her maids, she began to amuse herself there, viewing the
beautiful scenery, and looking at the lofty trees of the wood. And she
was handsome and in the prime of her youth; and she was amorous and bent
on frolicking. And she began to break the twigs of the forest trees
bearing blossoms. And Bhrigu's son endued with intelligence beheld her
wandering like lightning, without her maids, and wearing a single piece
of cloth and decked with ornaments. And seeing her in the lone forest,
that ascetic of exceeding effulgence was inspired with desire. And that
regenerate Rishi possessing ascetic energy, who had a low voice, called
the auspicious one,--but she heard him not. Then seeing the eyes of
Bhrigu's son from the ant-hill, Sukanya from curiosity and losing her
sense, said, 'What is this?'--and with thorns pierced the eyes (of the
Rishi). And as his eyes being pierced by her, he felt exceeding pain and
became wroth. And (from anger) he obstructed the calls of nature of
Saryati's forces. And on their calls of nature being obstructed, the men
were greatly afflicted. And seeing this state of things, the king asked.
'Who is it that hath done wrong to the illustrious son of Bhrigu, old and
ever engaged in austerities and of wrathful temper? Tell me quick if ye
know it'. The soldiers (thereupon) answered him saying, 'We do not know
whether any one hath done wrong to the Rishi. Do thou, as thou list, make
a searching enquiry into the matter. Thereupon that ruler of earth, using
(as he saw occasion) both menace and conciliation, asked his friends
(about the circumstance). But they too did not know anything. Seeing that
the army was distressed owing to the obstruction of the calls of nature,
and also finding her father aggrieved, Sukanya said, 'Roving in the
forest, I lighted in the ant-hill here upon some brilliant substance.
Thereupon taking it for a glow-worm I neared it, and pierced it (with
thorns); Hearing this Saryati immediately came to the ant-hill, and there
saw Bhrigu's son, old both in years and austerities. Then the lord of
earth with joined hands, besought (the ascetic) saying, 'It behoveth thee
to forgive what my daughter through ignorance and greenness, hath done
unto thee." Chyavana the son of Bhrigu, addressed the monarch saying,
'Disregarding me, this one, filled with pride hath pierced my eyes. Even
her, O king, endued with beauty and who was bereft of her senses by
ignorance and temptation--even thy daughter would I have for my bride, I
tell thee truly, on this condition alone will I forgive thee.'
Lomasa said, "Hearing the words of the sage, Saryati, without pausing,
bestowed his daughter on the high-souled Chyavana. Having received the
hand of that girl, the holy one was pleased with the king. And having won
the Rishi's grace, the king went to his city, accompanied by his troops.
And the faultless Sukanya also having obtained that ascetic for her
husband, began to tend him, practising penances, and observing the
ordinance. And that one of a graceful countenance, and void of guile
worshipped Chyavana, and also ministered unto guests, and the sacred
fire."
SECTION CXXIII
"Lomasa said, 'Once on a time, O king, those celestials, namely the twin
Aswins, happened to behold Sukanya, when she had (just) bathed, and when
her person was bare. And seeing that one of excellent limbs, and like
unto the daughter of the lord of celestials, the nose-born Aswins neared
her, and addressed her, saying, 'O thou of shapely thighs, whose daughter
art thou? And what doest thou in this wood? O auspicious one, O thou of
excellent grace, we desire to know this, do thou therefore tell us.'
Thereupon she replied bashfully unto those foremost of celestials. 'Know
me as Sarayati's daughter, and Chyavana's wife.' Thereat the Aswins again
spake unto her, smiling. 'What for, O fortunate one, hath thy father
bestowed thee on a person who is verging on death? Surely, O timid girl,
thou shinest in this wood like lightning. Not in the regions of the
celestials themselves, O girl, have our eyes lighted on thy like. O
damsel, unadornedand without gay robes as thou art, thou beautifiest this
wood exceedingly. Still, O thou of faultless limbs, thou canst not look
so beautiful, when (as at present) thou art soiled with mud and dirt, as
thou couldst, if decked with every ornament and wearing gorgeous apparel.
Why, O excellent girl in such plight servest thou a decrepit old husband,
and one that hath become incapable of realising pleasure and also of
maintaining thee, O thou of luminous smiles? O divinely beautiful damsel,
do thou, forsaking Chyavana accept one of us for husband. It behoveth
thee not to spend thy youth fruitlessly.'"
"Having obtained coveted beauty and also his wife, Chyavana, of exceeding
energy, well pleased, spake these words unto the nose-born celestials:
'Since at your hands, an old man, I have obtained youth, and beauty, and
also this wife of mine, I will, well pleased, make you quaffers of the
Soma juice in the presence of the lord of celestials himself. This I tell
you truly.' Hearing this, highly delighted, the twins ascendedto heaven;
and Chyavana and Sukanya too passed their days happily even like
celestials."
SECTION CXXIV
"Lomasa said, 'Now the news came to Saryati that Chyavana had been turned
into a youth. And well pleased he came, accompanied by his troops, to the
hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two
children sprung from celestials, and his joy and that of his wife were as
great as if the king had conquered the entire world. And the ruler of
earth together with his wife was received honourably by that saint. And
the king seated himself near the ascetic, and entered into a delightful
conversation of an auspicious kind. Then, O king, the son of Bhrigu spake
to the king these words of a soothing nature: 'I shall, O king, officiate
at a religious ceremony to be performed by thee: let the requisite
articles, therefore, be procured.' Thereat, that protector of earth
Saryati, experienced the very height of joy, and O great king, he
expressed his approbation of the proposal made by Chyavana. And on an
auspicious day, suitable for the commencement of a sacrificial ceremony,
Saryati ordered the erection of a sacrificial shrine of an excellent
description and splendidly furnished with all desirable things. There
Chyavana, the son of Bhrigu, officiated for the king as his priest. Now
listen to me relating the wonderful events which happened at that spot.
Chyavana took up a quantity of the Soma juice, in order that he might
offer the same to the Aswins, who were physicians to the celestials. And
while the saint was taking up the intended offering for those celestial
twins, Indra pronounced his interdiction, saying, These Aswins both of
them in my opinion have no right to receive an offering of the Soma
juice.' They are the physicians of the celestials in heaven,--this
vocation of theirs hath disentitled them (in the matter of Soma).
Thereupon Chyavana said, 'These two are of mighty enterprise, possessed
of mighty souls, and uncommonly endued with beauty and grace. And they, O
Indra, have converted me into an eternally youthful person, even like
unto a celestial. Why shouldst thou and the other celestials have a right
to the distilled Soma juice, and not they? O lord of the celestials, O
demolisher of hostile towns! be it known to thee that the Aswins also
rank as gods.' At this, Indra spake saying, These two practise the
healing art,--so they are but servants. And assuming forms at their
pleasure they roam about in the world of mortal beings. How can they then
rightfully claim the juice of the Soma?
"Lomasa said, 'When these very identical words were spoken again and
again by the lord of celestials, the son of Bhrigu, setting Indra at
naught, took up the offering he had intended to make. And as he was about
to take up an excellent portion of the Soma juice with the object of
offering it to the two Aswins, the destroyer of the demon Vala (Indra)
observed his act, and thus spoke unto him, 'If thou take up the Soma with
a view to offering it to those celestials, I shall hurl at thee my
thunderbolt of awful form, which is superior to all the weapons that
exist.' Thus addressed by Indra, the son of Bhrigu, cast at Indra a
smiling glance, and took up in due form a goodly quantity of the Soma
juice, to make an offering to the Aswins. Then Sachi's lord hurled at him
the thunderbolt of awful form. And as he was about to launch it, his arm
was paralysed by Bhrigu's son. And having paralysed his arm, Chyavana
recited sacred hymns, and made offering on the fire. His object gained,
he now attempted to destroy that celestial. Then by the virtue of that
saint's ascetic energy, an evil spirit came into being,--a huge demon,
Mada by name, of great strength and gigantic proportions. And his body
was incapable of being measured either by demons or by gods. And his
mouth was terrible and of huge size, and with teeth of sharpened edge.
And one of his jaws rested on the earth, and the other stretched to
heaven. And he had four fangs, each extending as far as one hundred
yojanas, and his other fangs were extended to the distance of ten
yojanas, and were of a form resembling towers on a palace, and which
might be likened to the ends of spears. And his two arms were like unto
hills, and extended ten thousand yojanas, and both were of equal bulk.
And his two eyes resembled the sun and the moon; and his face rivalled
the conflagration at the universal dissolution. And he was licking his
mouth with his tongue, which, like lightning, knew no rest. And his mouth
was open, and his glance was frightful, and seemed as if he would
forcibly swallow up the world. The demon rushed at the celestial by whom
a hundred sacrifices had been performed. And his intent was to devour
that deity. And the world resounded with the loud and frightful sounds
uttered by the Asura."
SECTION CXXV
"Lomasa said, 'When the god who had performed a hundred sacrifices
(Indra) beheld the demon Mada of a frightful mien, coming towards him
with open mouth, his intention being to devour him, and looking like the
god of death himself, while his own arms remained paralysed, he through
fear repeatedly licked the corners of his mouth. Then the lord of the
celestials, tortured with fright, spake to Chyavana saying, 'O Bhrigu's
son! O Brahmana! verily I tell thee as truth itself, that from this day
forward the two Aswins will be entitled to the Soma juice. Be merciful to
me! My undertaking can never come to naught. Let this be the rule. And I
know, O saint of the sacerdotal caste! that thy work can never come to
nothing. These two Aswins will have a right to drink the Soma juice,
since thou hast made them entitled to the same. And, O Bhrigu's son, I
have done this but to spread the fame of thy powers, and my object was to
give thee an occasion for displaying thy powers. My other object was that
the fame of the father of this Sukanya here might spread everywhere.
Therefore be merciful to me: let it be as thou wishest.' Being thus
addressed by Indra, the wrath of Chyavana of mighty soul was quickly
appeased, and he set free the demolisher of hostile cities (Indra). And
the powerful saint, O king! distributed Mada (literally intoxication),
and put it piece-meal in drinks, in women, in gambling, and in field
sports, even this same Mada who had been created repeatedly before.
Having thus cast down the demon Mada and gratified Indra with a Soma
draught and assisted king Saryati in worshipping all the gods together
with the two Aswins and also spread his fame for power over all the
worlds, the best of those endued with speech passed his days happily in
the wood, in the company of Sukanya, his loving wife. This is his lake,
shining, O king! and resounding with the voice of birds. Here must thou,
together with thy uterine brothers, offer libations of water to thy
forefathers and the gods. And, O ruler of earth! O scion of Bharata's
race! having visited it and Sikataksha also, thou shalt repair to the
Saindhava wood, and behold a number of small artificial rivers. And O
great king, O scion of Bharata's race! thou shalt touch the waters of all
the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with
success in every undertaking. For this is the junction, O most
praiseworthy of men, of the two ages of the world, viz., Dwapara and
Treta. It is a time, O Kunti's son! capable of destroying all the sins of
a person. Here do thou perform ablutions, for the spot is able to remove
all the sins of an individual. Yonder is the Archika hill, a dwelling
place for men of cultured minds. Fruits of all the seasons grow here at
all times and the streams run for ever. It is an excellent place fit for
the celestials. And there are the holy cairns of diverse forms, set up by
the celestials. O Yudhishthira! this is the bathing spot belonging to the
Moon. And the saints are in attendance here on all sides round--they are
the dwellers of the wood and the Valakhilyas, and the Pavakas, who
subsist on air only. These are three peaks and three springs. Thou mayst
walk round them all, one by one: then thou mayst wash thyself at
pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara
and Narayana have attained everlasting regions from this place. Here did
the gods constantly lie down, as also the forefathers, together with the
mighty saints. In this Archika hill, they all carried on austerities.
Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat
rice cooked in milk, O protector of men! And here is the Yamuna of an
exhaustless spring. Krishna here engaged himself in a life of penances, O
Pandu's son. O thou that draggest the dead bodies of thy foes! the twin
brothers, and Bhimasena and Krishna and all of us will accompany thee to
this spot. O lord of men, this is the holy spring that belongeth to
Indra. Here the creative and the dispensing deity, and Varuna also rose
upwards, and here too they dwelt, O king! observing forbearance, and
possessed of the highest faith. This excellent and propitious hill is fit
for persons of a kindly and candid disposition. This is that celebrated
Yamuna, O king! frequented by hosts of mighty saints, the scene of
diverse religious rites, holy, and destructive of the dread of sin. Here
did Mandhata himself, of a mighty bow, perform sacrificial rites for the
gods; and so did Somaka, O Kunti's son! who was the son of Sahadeva, and
a most excellent maker of gifts.
SECTION CXXVI
"Yudhishthira said, 'O great Brahmana, how was that tiger among kings,
Mandhata, Yuvanaswa's son, born,--even he who was the best of monarchs,
and celebrated over the three worlds? And how did he of unmeasured lustre
attain the very height of real power, since all the three worlds were as
much under his subjection, as they are under that of Vishnu of mighty
soul? I am desirous of hearing all this in connection with the life and
achievements of that sagacious monarch. I should also like to hear how
his name of Mandhata originated, belonging as it did to him who rivalled
in lustre Indra himself: and also how he of unrivalled strength was born,
for thou art skilled in the art of narrating events.'
"Lomasa said, 'Hear with attention, O king! how the name of Mandhata
belonging to that monarch of mighty soul hath come to be celebrated
throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung
from Ikshvaku's race. That protector of the earth performed many
sacrificial rites noted for magnificent gifts. And the most excellent of
all virtuous men performed a thousand times the ceremony of sacrificing a
horse. And he also performed other sacrifices of the highest order,
wherein he made abundant gifts. But that saintly king had no son. And he
of mighty soul and rigid vows made over to his ministers the duties of
the state, and became a constant resident of the woods. And he of
cultured soul devoted himself to the pursuits enjoined in the sacred
writ. And once upon a time, that protector of men, O king! had observed a
fast. And he was suffering from the pangs of hunger and his inner soul
seemed parched with thirst. And (in this state) he entered the hermitage
of Bhrigu. On that very night, O king of kings! the great saint who was
the delight of Bhrigu's race, had officiated in a religious ceremony,
with the object that a son might be born to Saudyumni. O king of kings!
at the spot stood a large jar filled with water, consecrated with the
recitation of sacred hymns, and which had been previously deposited
there. And the water was endued with the virtue that the wife of
Saudyumni would by drinking the same, bring forth a god-like son. Those
mighty saints had deposited the jar on the altar and had gone to sleep,
having been fatigued by keeping up the night. And as Saudyumni passed
them by, his palate was dry, and he was suffering greatly from thirst.
And the king was very much in need of water to drink. And he entered that
hermitage and asked for drink. And becoming fatigued, he cried in feeble
voice, proceeding from a parched throat, which resembled the weak
inarticulate utterance of a bird. And his voice reached nobody's ears.
Then the king beheld the jar filled with water. And he quickly ran
towards it, and having drunk the water, put the jar down. And as the
water was cool, and as the king had been suffering greatly from thirst,
the draught of water relieved the sagacious monarch and appeased his
thirst. Then those saints together with him of ascetic wealth, awoke from
sleep; and all of them observed that the water of the jar had gone.
Thereupon they met together and began to enquire as to who might have
done it. Then Yuvanaswa truthfully admitted that it was his act. Then the
revered son of Bhrigu spoke unto him, saying. 'It was not proper. This
water had an occult virtue infused into it, and had been placed there
with the object that a son might be born to thee. Having performed severe
austerities, I infused the virtue of my religious acts in this water,
that a son might be born to thee. O saintly king of mighty valour and
physical strength! a son would have been born to thee of exceeding
strength and valour, and strengthened by austerities, and who would have
sent by his bravery even Indra to the abode of the god of death. It was
in this manner, O king! that this water had been prepared by me. By
drinking this water, O king, thou hast done what was not at all right.
But it is impossible now for us to turn back the accident which hath
happened. Surely what thou hast done must have been the fiat of Fate.
Since thou, O great king, being a thirst hast drunk water prepared with
sacred hymns, and filled with the virtue of my religious labours, thou
must bring forth out of thy own body a son of the character described
above. To that end we shall perform a sacrifice for thee, of wonderful
effect so that, valorous as thou art, thou wilt bring forth a son equal
to Indra. Nor with thou experience any trouble on account of the labour
pains.' Then when one hundred years had passed away, a son shining as the
sun pierced the left side of the king endowed with a mighty soul, and
came forth. And the son was possessed of mighty strength. Nor did
Yuvanaswa die--which itself was strange. Then Indra of mighty strength
came to pay him a visit. And the deities enquired of the great Indra,
'What is to be sucked by this boy?' Then Indra introduced his own
forefinger into his mouth. And when the wielder of the thunderbolt said,
'He will suck me,' the dwellers of heaven together with Indra christened
the boy Mandhata, (literally, Me he shall suck). Then the boy having
tasted the forefinger extended by Indra, became possessed of mighty
strength, and he grew thirteen cubits, O king. And O great king! the
whole of sacred learning together with the holy science of arms, was
acquired by that masterful boy, who gained all that knowledge by the
simple and unassisted power of his thought. And all at once, the bow
celebrated under the name of Ajagava and a number of shafts made of horn,
together with an impenetrable coat of mail, came to his possession on the
very same day, O scion of Bharata's race! And he was placed on the throne
by Indra himself and he conquered the three worlds in a righteous way, as
Vishnu did by his three strides. And the wheel of the car of that mighty
king as irresistible in its course (throughout the world). And the gems,
of their own accord, came into the possession of that saintly king. This
is the tract of land, O lord of earth, which belonged to him. It abounds
in wealth. He performed a number of sacrificial rites of various kinds,
in which abundant gratuities were paid to the priests. O king! he of
mighty force and unmeasured lustre, erected sacred piles, and performed
splendid pious deeds, and attained the position of sitting at Indra's
side. That sagacious king of unswerving piety sent forth his fiat, and
simply by its virtue conquered the earth, together with the sea--that
source of gems--and all the cities (or [of?--JBH] the earth), O great
king! The sacrificial grounds prepared by him were to be found all over
the earth on all sides round--not a single spot, but was marked with the
same. O great king! the mighty monarch is said to have given to the
Brahmanas ten thousand padmas of kine. When there was a drought, which
continued for twelve consecutive years, the mighty king caused rain to
come down for the growth of crops, paying no heed to Indra, the wielder
of the thunder-bolt, who remained staring (at him). The mighty ruler of
the Gandhara land, born in the lunar dynasty of kings, who was terrible
like a a roaring cloud, was slain by him, who wounded him sorely with his
shafts. O king! he of cultured soul protected the four orders of people,
and by him of mighty force the worlds were kept from harm, by virtue of
his austere and righteous life. This is the spot where he, lustrous like
the sun, sacrificed to the god. Look at it! here it is, in the midst of
the field of the Kurus, situated in a tract, the holiest of all. O
preceptor of earth! requested by thee, I have thus narrated to thee the
great life of Mandhata, and also the way in which he was born, which was
a birth of an extraordinary kind.'"
SECTION CXXVII
Yudhishthira said, 'O best of speakers! what was the extent of power and
strength possessed by king Somaka? I am desirous of hearing an exact
account of his deeds and of his power."
"Lomasa said, 'O Yudhishthira! there was a virtuous king Somaka by name.
He had one hundred wives, O king, all suitably matched to their husband.
He took great care, but could not succeed in getting a single son from
any one of them, and a long time elapsed during which he continued a
sonless man. Once upon a time, when he had become old, and was trying
every means to have a son, a son was born to him, Jantu by name, out of
that century of women. And, O ruler of men! All the mothers used to sit
surrounding their son and every one giving him such objects as might
conduce to his enjoyment and pleasure. And it came to pass that one day
an ant stung the boy at his hip. And the boy screamed loudly on account
of the pain caused by the sting. And forthwith the mothers were
exceedingly distressed to see how the child had been stung by the ant.
And they stood around him and set up cries. Thus there arose a tumultuous
noise. And that scream of pain suddenly reached (the ears of) the
sovereign of the earth, when he was seated in the midst of his ministers,
with the family priest at his side. Then the king sent for information as
to what it was about. And the royal usher explained to him precisely what
the matter was with reference to his son. And Somaka got up together with
his ministers and hastened towards the female apartments. And on coming
there, O subjugator of foes! he soothed his son. And having done so and
coming out from the female apartments, the king sat with his family
priest and ministers.'
"Somaka then spoke thus, 'Fie on having only a single son! I had rather
be a sonless man. Considering how constantly liable to disease are all
organized beings, to have an only son is but a trouble. O Brahmana! O my
lord! With the view that I might have many sons born to me, this century
of wives hath been wedded by me, after inspection, and after I had
satisfied myself that they would prove suitable to me. But issue they
have none. Having tried every means, and put forth great efforts, they
have borne this single son, Jantu. What grief can be greater than this? O
most excellent of the twice-born caste! I am grown old in years and so
are my wives too. And yet this only son is like the breath of their
nostrils, and so he is to me also. But is there any ceremony, by
celebrating which one may get a hundred sons? (And if there is one such),
tell me whether it is great or small, and easy or difficult to perform.'
"The family priest thereupon said, 'O king! Let me set on foot a
sacrifice and thou must sacrifice thy son, Jantu in it. Then on no
distant date, a century of handsome sons will be born to thee. When
Jantu's fat will be put into the fire as an offering to the gods, the
mothers will take a smell of that smoke, and bring forth a number of
sons, valourous and strong. And Jantu also will once more be born as a
self-begotten son of thine in that very (mother); and on his back there
will appear a mark of gold.'"
SECTION CXXVIII
"Lomasa said, "Then the priest officiated in the sacrifice in which Jantu
was offered as the victim. But the mothers is in pity forcibly snatched
the son and took him away. And they cried, 'We are undone!' And they were
smitten with torturing grief and they caught hold of Jantu by his right
hand, and wept in a piteous way. But the officiating priest held the boy
by the right hand and pulled him. And like female ospreys they screamed
in agony! but the priest dragged the son killed him and made a burnt
offering of his fat in the proper form. And, O delight of the race of
Kuru! While the fat was being made an offering of the agonised mothers
smelt its smell, and of a sudden fell to the ground (and swooned away.)
And then all those lovely women became with child, and O lord of men! O
scion of Bharata's race! When ten months had passed a full century of
sons was born to Somaka begotten on all those women. And, O monarch of
the earth! Jantu became the eldest and was born of his former mother and
he became the most beloved to the women,--not so were their own sons. And
on his back there was that mark of gold and of that century of sons, he
was also superior in merit. Then that family priest of Somaka departed
this life as also Somaka after a certain time. Now he beheld that the
priest was being grilled in a terrible hell. And thereupon he questioned
him, 'Why art thou, O Brahmana! being grilled in this hell?" Then the
family priest exceedingly scorched with fire, spake to him saying, 'This
is the outcome of my having officiated in that sacrifice of thine.' O
king, hearing this, the saintly king thus spake to the god who meteth out
punishments to departed souls, 'I shall enter here. Set free my
officiating priest; this reversed man is being grilled by hell-fire on my
account only.'
"Somaka said, 'Without this Brahmana here, I desire not go to the blessed
regions. My desire is to dwell in company with this very man, either in
the abode of the gods, or in hell, for, O Dharmaraja! my deed is
identical with what hath been done by him and the fruit of our virtuous
or evil deed must be the same for both of us.'
"Dharmaraja said, 'O king! If this is thy wish, then taste with him the
fruit of that act, for the same period that he must do. After that thou
shall go to the blessed regions.'
"Lomasa said, The lotus-eyed king did all that exactly in the way
prescribed to him. And when his sins were worked off, he was set free
together with the priest. O king! Fond of the priest as he was, he won
all those blessings to which he had entitled himself by his meritorious
acts and shared everything with the family priest. This is his hermitage
which looketh lovely before our eyes. Any one would attain the blessed
regions, if he should spend six nights here controlling his passions. O
king of kings! O leader of the tribe of Kurus! Here, free from excitement
and self-controlled, we must spend six nights. Be thou ready therefor.'"
SECTION CXXIX
"Lomasa said, 'Here, O king! The lord of born beings himself performed a
sacrifice in former times,--the ceremony called Ishtikrita, which
occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed
near the Yamuna river. And having sacrificed there, he gave away ten
Padmas (of gold coins) to the attendant priests, and he obtained the
highest success by his sacrifices and austerities. And, O Kunti's son!
This is the spot where that sovereign of the entire earth, Nahusha's son,
Yayati, of unmeasured force, and who led a holy life, performed his
sacrificial rites. He competed with Indra and performed his sacrifice
here. Behold how the ground is studded with places for the sacrificial
fires of various forms, and how the earth seems to be subsiding here
under the pressure of Yayati's pious works. This is the Sami tree, which
hath got but a single leaf, and this is a most excellent lake. Behold
these lakes of Parasurama, and the hermitage of Narayana. O protector of
earth! This is the path which was followed by Richika's son, of
unmeasured energy, who roamed over the earth, practising the Yoga rites
in the river Raupya. And, O delight of the tribe of Kurus! Hear what a
Pisacha woman (she-goblin), who was decked with pestles for her
ornaments, said (to a Brahmana woman), as I was reciting here the table
of genealogy. (She said), "Having eaten curd in Yugandhara, and lived in
Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy
sons. Having passed a single night here, if thou wilt spend the second,
the events of the night will be different from those that have happened
to thee in the day-time, O most righteous of Bharata's race! Today we
shall spend the night at this very spot. O scion of Bharata's race! this
is the threshold of the field of the Kurus. O king! At this very spot,
the monarch Yayati, son of Nahusha, performed sacrificial rites, and made
gifts of an abundance of gems. And Indra was pleased with those sacred
rites. This is an excellent holy bathing-place on the river Yamuna, known
as Plakshavatarana (descent of the banian tree). Men of cultured minds
call it the entrance to the region of heaven. O respected sir! here,
after having performed sacrificial rites of the Saraswata king, and
making use of the sacrificial stake for their pestle, the highest order
of saints performed the holy plunge prescribed at the end of a sacred
ceremony. O monarch! King Bharata here performed sacrificial rites. To
celebrate the horse-sacrifice, he here set free the horse who was the
intended victim. That monarch had won the sovereignty of the earth by
righteousness. The horse? he let go more than once were of a colour
checkered with black. O tiger among men! it was here that Marutta
sheltered by Samvartta, leader of saints, succeeded in performing
excellent sacrifices. O sovereign of kings! Having taken his bath at this
spot, one can behold all the worlds, and is purified from his evil deeds.
Do thou, therefore, bathe at this spot.'"
'Lomasa said, 'It is even so, O thou of powerful arms! The saints of the
highest order thus behold all the regions. Behold this holy Saraswati
here, thronged by persons who look upon her as their sole refuge. O most
praise worthy of men! having bathed here, thou wilt be free from all thy
sins. O Kunti's son! here the celestial saints performed sacrificial
rites of Saraswata king: and so did the saints and the royal saints. This
is the altar of the lord of beings, five yojanas in extent on all sides
round. And this is the field of the magnanimous Kurus, whose habit it was
to perform sacrifices.'"
SECTION CXXX
"Lomasa said, 'O son of Bharata's race! If mortals breathe their last at
this spot, they go to heaven. O king! Thousands upon thousands of men
come to this place to die. A blessing was pronounced on this spot by
Daksha, when he was engaged in sacrifice here, (in these words), 'Those
men that shall die at this spot shall win a place in heaven.' Here is the
beautiful and sacred river, Saraswati, full of water: and here, O lord of
men, is the spot known as Vinasana, or the place where the Saraswati
disappeared. Here is the gate of the kingdom of the Nishadas and it is
from hatred for them that the Saraswati entered into the earth in order
that the Nishadas might not see her. Here too is the sacred region of
Chamashodbheda where the Saraswati once more became visible to them. And
here she is joined by other sacred rivers running seawards. O conqueror
of foes, here is that sacred spot known by the name of Sindhu--where
Lopamudra accepted the great sage Agastya as her lord and, O thou whose
effulgence is like unto that of the sun, here is the sacred tirtha called
Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder
is visible the region of Vishnupada. And here is the delightful and
sacred river, Vipasa. From grief for the death of his sons the great sage
Vasistha had thrown himself into this stream, after binding his limbs.
And when he rose from the water, lo! he was unfettered. Look, O king with
thy brothers at the sacred region of Kasmeera, frequented by holy sages.
Here, O scion of Bharata's race, is the spot, where a conference took
place between Agni and the sage Kasyapa, and also between Nahusha's son
and the sages of the north. And, O great prince, Yonder is the gate of
the Manasasarovara. In the midst of this mountain, a gap hath been opened
by Rama. And here. O prince of prowess incapable of being baffled, is the
well-known region of Vatikhanda, which, although adjacent to the gate of
Videha, lieth on the north of it. And O bull among men, there is another
very remarkable thing connected with this place,--namely, that on the
waning of every yuga, the god Siva, having the power to assume any shape
at will, may be seen with Uma and his followers. In Yonder lake also
people desirous of securing welfare to the family, propitiate with
sacrifices the holder of the great bow Pinaka, in the month of Chaitra.
And persons of devotion having passions under control, performing their
ablutions in this lake, become free from sins and, without doubt, attain
to the holy regions. Here is the sacred tirtha called Ujjanaka, where the
holy sage Vasistha with his wife Arundhati and also the sage Yavakri
obtained tranquillity. Yonder is the lake Kausava, where grown the
lotuses called Kausesaya, and here also is the sacred hermitage of
Rukmini, where she attained peace, after conquering that evil passion,
anger. I think, O prince, that thou hast heard something about that man
of meditations, Bhrigutunga. There, O king, before thee is that lofty
peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that
absolveth men from all sins. The water of this stream is extremely cool
and limpid, and it is largely used by the great sages. O prince, behold
the holy rivers Jala and Upajala, on either side of the Yamuna. By
performing a sacrifice here, king Usinara surpassed in greatness Indra
himself. And, O descendant of Bharata, desirous of testing Usinara's
merit and also of bestowing boons on him, Indra and Agni presented
themselves at his sacrificial ground. And Indra assuming the shape of a
hawk, and Agni that of a pigeon, came up to that king. And the pigeon in
fear of the hawk, fell upon the king's thigh, seeking his protection.'"
SECTION CXXXI
"The hawk said, 'All the kings of the earth represent thee as a pious
ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed
not sanctioned by the ordinance? I have been sore afflicted with hunger.
Do thou not withhold from me that which hath been appointed by the Deity
for my food,--under the impression that thereby thou servest the
interests of virtue, whereas in reality, thou wilt forsake it, (by
committing thyself to this act). Thereupon, the king said, 'O best of the
feathered race, afflicted with fear of thee, and desirous of escaping
from thy hands, this bird, all in a hurry, hath come up to me asking for
life. When this pigeon hath in such a manner sought my protection, why
dost thou not see that the highest merit is even in my not surrendering
it unto thee? And it is trembling with fear, and is agitated, and is
seeking its life from me. It is therefore certainly blameworthy to
forsake it. He that slayeth a Brahmana, he that slaughtered a cow--the
common mother of all the worlds--and he that forsaketh one seeking for
protection are equally sinful.' Thereat the hawk replied, 'O lord of
earth, it is from food that all beings derive their life, and it is food
also that nourisheth and sustaineth them. A man can live long even after
forsaking what is dearest to him, but he cannot do so, after abstaining
from food. Being deprived of food, my life, O ruler of men, will surely
leave this body, and will attain to regions unknown to such troubles. But
at my death, O pious king, my wife and children will surely perish, and
by protecting this single pigeon. O prince, thou dost not protect many
lives. The virtue that standeth in the way of another virtue, is
certainly no virtue at all, but in reality is unrighteousness. But O
king, whose prowess consisteth in truth, that virtue is worthy of the
name, which is not conflicting. After instituting a comparison between
opposing virtues, and weighing their comparative merits, one, O great
prince, ought to espouse that which is not opposing. Do thou, therefore,
O king, striking a balance between virtues, adopt that which
preponderates.' At this the king said, 'O best of birds, as thou speakest
words fraught with much good, I suspect thee to be Suparna, the monarch
of birds. I have not the least hesitation to declare that thou art fully
conversant with the ways of virtue. As thou speakest wonders about
virtue, I think that there is nothing connected with it, that is unknown
to thee. How canst thou then consider the forsaking of one, seeking for
help, as virtuous? Thy efforts in this matter, O ranger of the skies,
have been in quest of food. Thou canst, however, appease thy hunger with
some other sort of food, even more copious. I am perfectly willing to
procure for thee any sort of food that to thee may seem most tasteful,
even if it be an ox, or a boar, or a deer, or a buffalo.' Thereupon the
hawk said, 'O great king, I am not desirous of eating (the flesh of) a
boar or an ox or the various species of beasts. What have I to do with
any other sort of food? Therefore, O bull among the Kshatriyas, leave to
me this pigeon, whom Heaven hath today ordained for my food, O ruler of
earth, that hawks eat pigeons is the eternal provision. O prince, do not
for support embrace a plantain tree, not knowing its want of strength.'
The king said, 'Ranger of the skies, I am willing to bestow on thee this
rich province of my race, or any other thing that to thee may seem
desirable. With the sole exception of this pigeon, which hath approached
me craving my protection, I shall be glad to give unto thee anything that
thou mayst like. Let me know what I shall have to do for the deliverance
of this bird. But this I shall not return to thee on any condition
whatever.'"
"The hawk said, 'O great ruler of men, if thou hast conceived an
affection for this pigeon, then cut off a portion of thine own flesh, and
weigh it in a balance, against this pigeon. And when thou hast found it
equal (in weight) to the pigeon, then do thou give it unto me, and that
will be to my satisfaction.' Then the king replied, This request of
thine, O hawk, I consider as a favour unto me, and, therefore, I will
give unto thee even my own flesh, after weighing it in a balance.'
"Lomasa said, 'Saying this, O mighty son of Kunti, the highly virtuous
king cut off a portion of his own flesh, and placed it in a balance,
against the pigeon. But when he found that pigeon exceeded his flesh in
weight, he once more cut off another portion of his flesh, and added it
to the former. When portion after portion had been repeatedly added to
weigh against the pigeon, and no more flesh was left on his body, he
mounted the scale himself, utterly devoid of flesh.
"The hawk then said, 'I am Indra, O virtuous king, and this pigeon is
Agni, the carrier of the sacrificial clarified butter. We had come unto
thy sacrificial ground, desirous of testing thy merit. Since thou hast
cut off thy own flesh from thy body, thy glory shall be resplendent, and
shall surpass that of all others in the world. As long as men, O king,
shall speak of thee, so long shall thy glory endure, and thou shalt
inhabit the holy regions.' Saying this to the king, Indra ascended to
heaven. And the virtuous king Usinara, after having filled heaven and
earth with the merit of his pious deeds, ascended to heaven in a radiant
shape. Behold, O king, the residence of that noble-hearted monarch. Here,
O king, are seen holy sages and gods, together with virtuous and
highsouled Brahmanas."
SECTION CXXXII
"Yudhishthira said, Tell me, O Lomasa, all about the power of this man,
who had in that way defeated Vandin. Why was he born as Ashtavakra
(crooked in eight parts in his body)?"
"Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued
passions, and entirely devoted to the service of his preceptor and who
had continued his studies long. The Brahmana had served his tutor long,
and his preceptor, recognising his service, gave him his own daughter,
Sujata, in marriage, as well as a mastery over the Shastras. And she
became with child, radiant as fire. And the embryo addressed his father
while employed in reading, 'O father, thou hast been reading the whole
night, but (of all that) thy reading doth not seem to me correct. Even in
my fetal state I have, by thy favour, become versed in the Shastras and
the Vedas with their several branches. I say, O father, that what
proceeds from thy mouth, is not correct.' Thus insulted in the presence
of his disciples, the great sage in anger cursed his child in the womb,
saying, 'Because thou speakest thus even while in the womb, therefore
thou shalt be crooked in eight parts of the body.' The child was
accordingly born crooked, and the great sage was ever after known by the
name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same
age with himself. Afflicted by the growth of the child in the womb,
Sujata, desirous of riches, conciliating her husband who had no wealth
told him in private: 'How shall I manage, O great sage, the tenth month
of my pregnancy having come? Thou hast no substance whereby I may
extricate myself from the exigencies, after I have been delivered." Thus
addressed by his wife, Kahoda went unto king Janaka for riches. He was
there defeated in a controversy by Vandin, well versed in the science of
arguments, and (in consequence) was immersed into water. And hearing that
his son-in-law had been defeated in a controversy by Vandin and caused to
be drowned by him, Uddalaka spake unto his daughter Sujata, saying, 'Thou
shall keep it a secret from Ashtavakra.' She accordingly kept her
counsel--so that Ashtavakra, when born, had heard nothing about the
matter. And he regarded Uddalaka as his father and Swetaketu as his
brother. And when Ashtavakra was in his twelfth year, Swetaketu one day
saw the former seated on his father's lap. And thereat he pulled him by
the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not
the lap of thy father.' This cruel communication went direct into
Ashtavakra's heart and it pained him sorely. And he went home and asked
his mother saying, 'Where is my father?' Thereupon Sujata who was greatly
afflicted (by his question), and apprehending a curse told him all that
had happened. And having heard all, the Brahmana at night said unto his
uncle Swetaketu, 'Let us go unto the sacrifice of king Janaka, wherein
many wonderful things are to be seen. There we shall listen to the
controversy between the Brahmanas and shall partake of excellent food.
Our knowledge also will increase. The recitation of the sacred Vedas is
sweet to hear and is fraught with blessings.' Then they both--uncle and
nephew--went unto the splendid sacrifice of king Janaka. And on being
driven from the entrance, Ashtavakra met the king and addressed him in
the following words."
SECTION CXXXIII
"Ashtavakra said, 'When no Brahmana is met with on the way, the way
belongeth to the blind, the deaf, the women, carriers of burden, and the
king respectively. But when a Brahmana is met with on the way, it
belongeth to him alone.' Thereupon the king said, 'I give the privilege
to enter. Do thou, therefore, go in by whatever way thou likest. No fire
ever so small is to be slighted. Even Indra himself boweth unto the
Brahmanas.' At this Ashtavakra said, 'We have come, O ruler of men, to
witness thy sacrificial ceremony and our curiosity, O king, is very
great. And we have come here as guests. We want the permission of thy
order (to enter). And, O son of Indradyumna, we have come, desirous of
seeing the sacrifice, and to meet king Janaka and speak to him. But thy
warder obstructs us and for this our anger burneth us like fever.' The
warder said, 'We carry out the orders of Vandin. Listen to what I have to
say. Lads are not permitted to enter here and it is only the learned old
Brahmanas that are allowed to enter.' Ashtavakra said. 'If this be the
condition, O warder, that the door is open to those only that are old,
then we have a right to enter. We are old and we have observed sacred
vows and are in possession of energy proceeding from the Vedic lore. And
we have served our superiors and subdued our passions--and have also won
proficiency in knowledge. It is said that even boys are not to be
slighted,--for a fire, small though it be, burneth on being touched.' The
warder replied, 'O young Brahmana, I consider you a boy, and therefore
recite, if you know, the verse demonstrating the existence of the Supreme
Being, and adored by the divine sages, and which, although composed of
one letter, is yet multifarious. Make no vain boast. Learned men are
really very rare.' Ashtavakra said, 'True growth cannot be inferred from
the mere development of the body, as the growth of the knots of the
Salmali tree cannot signify its age. That tree is called full-grown which
although slender and short, beareth fruits. But that which doth not bear
fruits, is not considered as grown.' The warder said, 'Boys receive
instruction from the old and they also in time grow old. Knowledge
certainly is not attainable in a short time. "Wherefore then being a
child, dost thou talk like an old man?' Then Ashtavakra said, 'One is not
old because his head is gray. But the gods regard him as old who,
although a child in years, is yet possessed of knowledge. The sages have
not laid down that a man's merit consists in years, or gray hair, or
wealth, or friends. To us he is great who is versed in the Vedas. I have
come here, O porter, desirous of seeing Vandin in the court. Go and
inform king Janaka, who hath a garland of lotuses on his neck, that I am
here. Thou shalt to-day see me enter into a dispute with the learned men,
and defeat Vandin in a controversy. And when others have been silenced,
the Brahmanas of matured learning and the king also with his principal
priests, bear witness to the superior or the inferior quality of my
attainments.' The warder said, 'How canst thou, who art but in thy tenth
year, hope to enter into this sacrifice, into which learned and educated
men only are admitted? I shall, however, try some means for thy
admittance. Do thou also try thyself'. Ashtavakra then addressing the
king said, 'O king, O foremost of Janaka's race, thou art the paramount
sovereign and all power reposeth in thee. In times of old, king Yayati
was the celebrator of sacrifices. And in the present age, thou it is that
art performer thereof. We have heard that the learned Vandin, after
defeating (in controversy) men expert in discussion, causeth them to be
drowned by faithful servants employed by thee. Hearing this, I have come
before these Brahmanas, to expound the doctrine of the unity of the
Supreme Being. Where is now Vandin? Tell me so that I may approach him,
and destroy him, even as the sun destroyeth the stars. Thereupon the king
said, 'Thou hopest, O Brahmana, to defeat Vandin, not knowing his power
of speech. Can those who are familiar with his power, speak as thou dost?
He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to
defeat Vandin, only because thou knowest not his powers (of speech). Many
a Brahmana hath waned before him, even as the stars before the sun.
Desirous of defeating him, people proud of their learning, have lost
their glory on appearing before him, and have retired from his presence,
without even venturing to speak with the members of the assembly.'
Ashtavakra said, 'Vandin hath never entered into disputation with a man
like myself, and it is for this only that he looketh upon himself as a
lion, and goeth about roaring like one. But to-day meeting me he will lie
down dead, even like a cart on the highway, of which the wheels have been
deranged.' The king said, 'He alone is a truly learned man who
understandeth the significance of the thing that hath thirty divisions,
twelve parts twentyfour joints, and three hundred and sixty spokes.'
Ashtavakra said, 'May that ever-moving wheel that hath twentyfour joints,
six naves, twelve peripheries, and sixty spokes protect thee![19]' The
king said, 'Who amongst the gods beareth those two which go together like
two mares (yoked to a car), and sweep like a hawk, and to what also do
they give birth?' Ashtavakra said, 'May God, O king, forfend the presence
of these two[20] in thy house; aye, even in the house of thine enemies.
He who appeareth, having for his charioteer the wind,[21] begetteth them,
and they also produce him.' Thereupon the king said, 'What is that doth
not close its eyes even while sleeping; what is it that doth not move,
even when born; what is it that hath no heart; and what doth increase
even in its own speed?' Ashtavakra said, 'It is a fish[22] that doth not
close its eye-lids, while sleeping; and it is an a egg[23] that doth not
move when produced; it is stone[24] that hath no heart; and it is a
river[25] that increase in its own speed.'
"The king said, 'It seemeth, O possessor of divine energy, that thou art
no human being. I consider thee not a boy, but a matured man; there is no
other man who can compare with thee in the art of speech. I therefore
give thee admittance. There is Vandin.'"
SECTION CXXXIV
Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being
drowned. Even at this moment. Ashtavakra shall see his long-lost sire,
Kahoda.'
"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having
been duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for
this, O Janaka, that men pray for sons, by performing meritorious acts.
That in which I had failed hath been achieved by my son. Weak persons may
have sons endued with strength; dunces may have intelligent sons; and the
illiterate may have sons possessed of learning.' Vandin said, 'It is with
thy sharpened axe, O monarch, that even Yama severeth the heads of foes.
May prosperity attend thee! In this sacrifice of king Janaka, the
principal hymns relating to the Uktha rites are being chanted, and the
Soma juice also is being adequately quaffed. And the gods themselves, in
person, and with cheerful hearts, are accepting their sacred shares.'
"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka's permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta's son.[40]
Ashtavakra returned to his own excellent hermitage, in company with his
uncle. Then in the presence of his mother, his father addressed him,
saying, '(O son), thou speedily enter into this river, Samanga.' And
accordingly, he entered (into the water). (And as he plunged beneath the
water), all his (crooked) limbs were immediately made straight. And from
that day that river came to be called Samanga and she became invested
with the virtues of purifying (sins). He that shall bathe in her, will be
freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers
and wife descend to the river, and perform thy ablutions. O Kunti's son,
O scion of the Ajamidha race, living happily and cheerfully at this place
together with thy brothers and the Brahmanas, thou wilt perform with me
other acts of merit, being intent upon good deeds.'"
SECTION CXXXV
"Lomasa said, 'Here, O king, is visible the river Samanga, whose former
name was Madhuvila, and yonder is the spot named Kardamila, the bathing
place of Bharata. The lord of Sachi, when fallen into misery in
consequence of having slain Vritra, became freed from his sin, by
performing his ablutions in this Samanga. Here, O bull among men, is the
spot where the Mainaka mountain hath sunk into the interior of the earth;
and it is hence called Vinasana. For obtaining sons, here Aditi in days
of yore had cooked that celebrated food, (presided over by the Supreme
Being). O ye bulls among men, ascended this lofty mountain and put an end
to your inglorious misery unworthy to be uttered. Here, O king, before
thee is the Kanakhala range, the favourite resort of sages. 'And yonder
is the mighty river Ganga. Here, in ancient times, the holy sage
Sanatkumara attained ascetic success. O scion of the Ajamidha race, by
performing thy ablutions here in this river, thou wilt be freed from all
thy sins. O son of Kunti, do thou together with thy ministers, touch (the
waters) of this lake called Punya, and this mountain Bhrigutunga and also
(the water of) these two rivers, called Tushniganga. Here, O Kunti's son,
appeareth the hermitage of the sage Sthulasiras. Resign here thy anger
and sense of self-importance. There, O son of Pandu, is seen the
beautiful hermitage of Raivya, where perished Bharadwaja's son, Yavakari,
profound in Vedic lore.'"
"Yudhishthira said, 'How did the mighty sage, Yavakri, son of the ascetic
Bharadwaja, acquire profundity in the Vedas? And how also did he perish?
I am anxious to hear all this, just as it happened. I take delight in
listening to the narration of the deeds of god-like men.'"
"Lomasa said, 'Bharadwaja and Raivya were two friends. And they dwelt
here, ever taking the greatest pleasure in each other's company. Now,
Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O
Bharata's son, had an only son, named Yavakri. Raivya and his two sons
were versed in the Vedas, while Bharadwaja practised asceticism. But, O
son of Bharata, from their boyhood, the friendship subsisting between
those two was unequalled. O sinless one, the highspirited Yavakri finding
that his father, who practised asceticism, was slighted by the Brahmanas,
while Raivya with his sons was greatly respected by them, was overwhelmed
with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he
entered upon severe austerities, for (obtaining) a knowledge of the
Vedas. And he exposed his body to a flaming fire. By thus practising the
most rigid austerities, he caused anxiety in the mind of Indra. Then
Indra, O Yudhishthira, went to him and addressed him saying, 'Wherefore,
O sage, hast thou become engaged in practising such rigid austerities?'
Yavakri said, 'O thou adored of celestial hosts, I am practising severe
penances, because I wish that such a knowledge of the Vedas as hath never
been acquired by any Brahmana whatever, may be manifest unto me. O
conqueror of Paka, these endeavours of mine have been for Vedic lore. O
Kausika, by the force of my asceticism. I purpose to obtain all sorts of
knowledge. O lord, a knowledge of the Vedas as learnt through teachers,
is acquired in a long time. Therefore, (with the view of attaining in
short time a proficiency in the Vedas), I have put forth these high
endeavours.' Indra said, 'O Brahmana sage, the way that thou hast adopted
is not the proper way. What for, O Brahamana, wilt thou destroy thyself?
Go and learn from the lips of a preceptor.'
"Lomasa said, 'O son of Bharata, having said this, Sakra went away, and
Yavakri of immeasurable energy, once more directed his attention to
asceticism. O king, we have heard that carrying on severe austerities he
again greatly agitated Indra. And the god Indra, slayer of Vala, again
came unto that great sage, who was engaged in austere penances; and
forbade him, saying, Thou art striving with the object that Vedic lore
may be manifest unto thee as well as unto thy father; but thy exertions
can never be successful, nor is this act of thine well-advised.' Yavakri
said, 'O lord of the celestials, if thou wilt not do for me what I want,
I shall, observing stricter vows, practise still severer penances. O lord
of celestials! know that if thou do not fulfil all my desires, I shall
then cut off my limbs and offer them as a sacrifice into a blazing fire.'
"Lomasa said 'Then Indra granted boons, as was prayed for by the mighty
ascetic, Indra said, 'As thou desirest, the Vedas will be manifest unto
thee, yea--even unto thy father. And all thy other desires will also be
fulfilled. Return home, O Yavakri.'
"Having thus obtained the object of his desire, Yavakri came unto his
father and said, The Vedas, O father, will be manifest unto thee as well
as unto myself and I have obtained boons whereby we shall excel all men.'
Thereat Bharadwaja said, 'O my son, as thou hast obtained the objects of
thy desire, thou wilt be proud. And when thou art puffed up with pride
and hast also become uncharitable, destruction will soon overtake thee. O
my son, there is a current anecdote narrated by the gods. In ancient
times, O son, there lived a sage named Valadhi, possessed of great
energy. And in grief for the death of a child, he practised the severest
penances to have a child that should be immortal. And he obtained a son
even as he desired. But the gods, though very favourably disposed
(towards him), did not yet make his son immortal like unto the gods. They
said, 'On condition can a mortal being be made immortal. Thy son's life,
however, shall depend on some instrumental cause.' Thereupon, Valadhi
said, 'O chiefs of the celestials, these mountains have been existing
eternally, and indestructible, let them be the instrumental cause of my
son's life. Afterwards a son was born to the sage, named Medhavi. And he
was of a very irritable temper. And hearing of (the incident of his
birth), he grew haughty, and began to insult the sages. And he ranged
over the earth, doing mischief to the munis. And one day, meeting with
the learned sage Dhannushaksha endued with energy. Medhavi maltreated
him. Thereupon, the former cursed him, saying, 'Be thou reduced to
ashes.' Medhavi, however, was not reduced to ashes. Then Dhannushaksha
caused the mountain which was the instrumental cause of Medhavi's life,
to be shattered by buffaloes. And the boy perished, with the destruction
of the instrumental cause of his life. And embracing his dead son,
Medhavi's father began to bewail his fate. Now hear from me, O my son,
what was chanted by the sages conversant with the Vedas, when they found
the sage mourning. A mortal on no condition whatever can overcome what
hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering
even the mountain by buffaloes. Thus young ascetics, puffed up with pride
for having obtained boons, perish in a short time. Be thou not one of
them. This Raivya, O my son, is possessed of great energy, and his two
sons are like him. Therefore, be thou vigilant--so as never to approach
him. O my son, Raivya is a great ascetic of an irritable temper. When
angry, he can do thee harm. Yavakri said, 'I shall do as thou biddest me.
Of father, do thou not by any means entertain anxiety for that. Raivya
deserveth my regard even as thou, my father.' Having replied unto his
father in these sweet words, Yavakri, fearing nothing and nobody, began
to delight in wantonly offending other munis."
SECTION CXXXVI
SECTION CXXXVII
"Lomasa said, 'O son of Kunti, Bharadwaja returned to his hermitage after
performing the ritual duties of the day, and having collected the
sacrificial fuel. And because his son had been slain, the sacrificial
fires which used to welcome him everyday, did not on that day come
forward to welcome him. And marking this change in the Agnihotra, the
great sage asked the blind Sudra warder seated there, saying, 'Why is it.
O Sudra, that the fires rejoice not at sight of me? Thou too dost not
rejoice as is thy wont. Is it all well with my hermitage? I hope that my
son of little sense had not gone to the sage Raivya. Answer speedily, O
Sudra, all these questions of mine. My mind misgiveth me.' The Sudra
said, 'Thy son of little sense had gone to the sage Raivya, and therefore
it is that lie lieth prostrate (on the ground), having been slain by a
powerful demon. Being attacked by the Rakshasa, holding a spear, he
attempted to force his way into this room, and I therefore barred his way
with my arms. Then desirous of having water in an unclean state, as he
stood hopeless, he was slain by the vehement Rakshasa, carrying a spear
in his hand.' On hearing from the Sudra of this great calamity,
Bharadwaja, sorely afflicted with grief, began to lament, embracing his
dead son. And he said, 'O my son, it is for the good of the Brahmanas
that thou didst practise penances, with the intention that the Vedas
unstudied by any Brahmana whatever might be manifest unto thee. Thy
behaviour towards the Brahmanas had always been for their good, and thou
hadst also been innocent in regard to all creatures. But, alas! (at last)
thou didst lapse into rudeness. I had prohibited thee, O my son, from
visiting the residence of Raivya; but alas! to that very hermitage,
(destructive to thee) as the god of death himself, Yama, didst thou
repair. Evil-minded is that man, who, (knowing that I am an old man), and
also that (Yavakri) was my only son, had given way to wrath. It is
through the agency of Raivya that I have sustained the loss of my child.
Without thee, O my son, I shall give up my life, the most precious thing
in the world. In grief for the death of my son, I renounce my life; but
this I say that Raivya's eldest son shall in a short time kill him
although he be innocent. Blessed are those to whom children have never
been born, for they lead a happy life, without having to experience the
grief (incident to the death of a child). Who in this world can be more
wicked than those who from affliction, and deprived of their sense by
sorrow consequent upon the death of a child, curse even their dearest
friend! I found my son dead, and, therefore, have cursed my dearest
friend. Ah! what second man can there be in this world, destined to
suffer so grievous a misfortune!' Having lamented long Bharadwaja
cremated his son and then himself entered into a full-blazing fire.'"
SECTION CXXXVIII
"Lomasa said, 'At that very time, the mighty king, Vrihadyumna, of high
fortune, who was the Yajamana of Raivya, commenced a sacrifice. And the
two sons of Raivya, Arvavasu and Paravasu, were engaged by that
intelligent monarch, to assist him in the performance of the ceremony.
And, O son of Kunti, taking the permission of their father, they two went
to the sacrifice, while Raivya with Paravasu's wife remained in the
hermitage. And it came to pass that one day, desirous of seeing his wife.
Paravasu returned home alone. And he met his father in the wood, wrapped
in the skin of a black antelope. And the night was far advanced and dark;
and Paravasu, blinded by drowsiness in that deep wood, mistook his father
for a straggling deer. And mistaking him for a deer, Paravasu, for the
sake of personal safety, unintentionally killed his father. Then, O son
of Bharata, after performing the funeral rites (of his father), he
returned to the sacrifice and there addressed his brother saying, 'Thou
wilt never be able to perform this task unassisted. I again, have killed
our father, mistaking him for a deer. O brother, for me do thou observe a
vow, prescribed in the case of killing a Brahmana. O Muni, I shall be
able to perform this work (sacrifice), without any assistant.' Arvavasu
said, 'Do thou then thyself officiate at this sacrifice of the gifted
Vrihadyumna; and for thee will I, bringing my senses under perfect
control, observe the vow prescribed in the case of slaying a Brahmana.'
"Lomasa said, 'The celestials, O king, were well pleased with Arvavasu
for his acts. And they made him engaged as the chief priest in the
sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then
Agni and the other celestials (of their own accord) bestowed boons on
Arvavasu. And they also prayed that his father might be restored to life.
He further prayed that his brother might be absolved from his sin; that
his father might have no recollection of his having been slain; that
Bharadwaja and Yavakri might both be restored to life; and that the solar
revelation might attain celebrity (on earth). Then the god said, 'So be
it,' and conferred on him other boons also. Thereat, O Yudhishthira, all
of these persons regained their life. Yavakri now addressed Agni and the
other deities, saying, 'I had obtained a knowledge of all the Vedas, and
also practised penances. How came it then, O chiefs of the immortals,
that Raivya succeeded in killing me in that way?' Thereupon the gods
said, 'O Yavakri, never act again as those have done. What thou askest
about is quite possible, for thou hast learnt the Vedas without exertion,
and without the help of a preceptor. But this man (Raivya) bearing
various troubles, had satisfied his preceptor by his conduct, and
obtained (from the latter) the excellent Vedas through great exertions
and in a long time.'
"Lomasa said, 'Having said this to Yavakri, and restored all those to
life, the celestials with Indra at their head, ascended to heaven. Here,
O Yudhishthira, is the sacred hermitage of that sage embellished with
trees bearing blossoms and fruits at all seasons. O tiger among kings,
dwelling at this spot, thou wilt be delivered from all thy sins.'"
SECTION CXXXIX
"Lomasa said, 'O descendant of Bharata, O king, now hast thou left behind
the mountains Usiravija, Mainaka and Sweta, as well as the Kala hills, O
son of Kunti, O bull among the descendants of Bharata, here flow before
thee the seven Gangas. This spot is pure and holy. Here Agni blazeth
forth without intermission. No son of Manu is able to obtain a sight of
this wonder. Therefore, O son of Pandu, concentrate your mind in order
that he may intently behold these tirthas. Now wilt thou see the
play-ground of the gods, marked with their footprints, as we have passed
the mountain Kala. We shall now ascend that white rock--the mountain
Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the
Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four
times as many Kimpurushas and Yakshas of various shapes and forms,
holding various weapons, attend upon Manibhadra, king of the Yakshas. In
these regions their power is very great. And in speed they are even as
the wind. They can, without doubt, displace even the lord of the
celestials from his seat. Protected by them, and also watched over by the
Rakshasas, these mountains have been rendered inaccessible. Therefore, O
son of Pritha, do thou concentrate thy thoughts. Besides these, O son of
Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We
shall have to meet them, and, therefore, O Kunti's son, gather up thy
energies. O king the mountain Kailasa is six yojanas in height. It
contains a gigantic jujube tree. And, O son of Kunti, numberless gods and
Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas
pass this way, in going towards Kuvera's palace. O king, protected by me,
as well as by the might of Bhimasena, and also in virtue of thy own
asceticism and self-command, do thou to-day mix with them. May king
Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this
mountain, and the Maruts and the twin Aswins, and all rivers and lakes,
vouchsafe thy safety. And, O effulgent one, mayst thou have safety from
all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear
thy roar from this golden mountain, sacred to Indra. O Goddess of high
fortune, in these mountainous regions, protect the king, worshipped by
all of the Ajamidha race. O daughter of the mountain (Himalaya), this
king is about to enter into these mountainous regions. Do thou,
therefore, confer protection upon him.'
"Having thus addressed the river, Lomasa bade Yudhishthira, saying, 'Be
thou careful.'"
"Vaisampayana said, "He next addressed his brother Bhima of vast prowess,
saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna
be near or away, Krishna in times of danger ever seeketh protection from
thee alone.'"
"Then the high-souled monarch approached the twins, Nakula and Sahadeva,
and after smelling their heads, and rubbing their persons, with tears
said unto them, 'Do not fear. Proceed, however, with caution."'
SECTION CXL
"Yudhishthira said, 'O Vrikodara, there are mighty and powerful invisible
spirits at this place. We shall, however, pass it, through the merit of
our asceticism and Agnihotra sacrifices. O son of Kunti, do thou
therefore, restrain thy hunger and thirst by collecting thy energies, and
also, O Vrikodara have recourse to thy strength and cleverness. O Kunti's
son, thou hast heard what the sage (Lomasa) had said regarding mount
Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass
the spot. Or, O mighty Bhima of large eyes, do return from hence, taking
with thee Sahadeva, and all our charioteers, cooks, servants, cars,
horses, and Brahmanas worn out with travel, while I together with Nakula
and the sage Lomasa of severe austerities proceed, subsisting on the
lightest fare and observing vows. Do thou in expectation of my return,
cautiously wait at the source of the Ganga, protecting Draupadi till I
come back.'
Vaisampayana said, "Then the charming Krishna said with a smile, 'O
descendant of Bharata, I shall be able to go, and, therefore, be thou not
anxious on my account.'
Vaisampayana said, "O king, thus conversing together, they saw with
delight the extensive domains of Suvahu, situated on the Himalayas
abounding in horses and elephants, densely inhabited by the Kiratas and
the Tanganas, crowded by hundreds of Pulindas, frequented by the
celestials, and rife with wonders. King Suvahu, the lord of the Pulindas,
cheerfully received them at the frontiers of his dominions, paying them
proper respect. Having been thus received with honour, and having dwelt
comfortably at this place, they started for the mountain Himalaya, when
the sun shone brightly in the firmament. And, O king, having entrusted to
the care of the lord of the Pulindas, all their servants--Indrasena and
the others,--and the cooks and the stewards, and Draupadi's
accoutrements, and every thing else, those mighty charioteers, the son of
the Kurus, endued with great prowess, set out from that country, and
began to proceed cautiously with Krishna,--all of them cheerful in the
expectation of beholding Arjuna."
SECTION CXLI
"Lomasa said, O sons of Pandu, ye have seen many a mountain, and river
and town and forest and beautiful tirtha; and have touched with your
hands the sacred waters. Now this way leads to the celestial mountain
Mandara; therefore be ye attentive and composed. Ye will now repair to
the residence of the celestials and the divine sages of meritorious
deeds. Here, O king, flows the mighty and beautiful river (Alakananda) of
holy water adored by hosts of celestials and sages, and tracing its
source to (the site of) the jujube tree. It is frequented and worshipped
by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls.
Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu and
Angiras, chanted them at this spot. Here the lord of celestials
performeth with the Maruts his daily prayers. And the Sadhyas and the
Aswins attend on him. The sun, the moon and all the luminaries with the
planets resort to this river, alternately by day and by night. O highly
fortunate monarch, that protector of the world; Mahadeva, having a bull
for his mark, received on his head the fall of the waters of this river,
at the source of the Ganga. O children, approach this goddess of the six
attributes and bow down before her with concentrated minds.'
"Lomasa said, 'Having thus dismissed the Earth, who hath the mountains
for her ear-rings, he suddenly became turned into a boar with one tusk,
and of exceeding effulgence. Causing terror with his glowing red eyes and
emitting fumes from his blazing lustre, he began to swell in magnitude in
that region. O hero, then holding the earth with his single radiant tusk
that being who pervadeth the Vedas, raised her up a hundred yojanas. And
while she was being thus raised, there ensued a mighty agitation and all
the celestials, together with the sages of ascetic wealth became
agitated. And heaven, and the firmament, and also the Earth were filled
with exclamations of Oh! and Alas! and neither the celestials nor men
could rest in peace. Then countless celestials together with the sages
went to Brahma, who was seated burning as it were in his (own) lustre.
Then approaching Brahma, the lord of celestials, and the witness of the
acts of all beings, they with folded hands spake the following words, 'O
lord of the celestials, all created beings have become agitated and the
mobile and immobile creatures are restless. O lord of the celestials,
even the oceans are found to be agitated and this whole earth hath gone
down a hundred yojanas. What is the matter? And by whose influence is it
that the whole universe is in ferment? May it please thee to explain it
unto us without delay, for we are all bewildered.' Thereupon Brahma
replied, 'Ye immortals! do ye not entertain fear for the Asuras, in any
matter or place. Hearken, ye celestials, to the reason to which all this
commotion is owing! This agitation in the heavens hath been produced by
the influence of the illustrious Being who is omnipresent, eternal and
the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the
Earth, who had entirely sunk down hundred yojanas. This commotion hath
taken place in consequence of the earth being raised up. Know ye this and
dispel your doubts.' The celestials said, 'Where is that Being who with
pleasure raiseth up the Earth? O possessor of the six attributes, mention
unto us the place. Thither shall we repair.' Brahma said 'Go ye. May good
happen to you! Ye will find him resting in the Nandana (gardens). Yonder
is visible the glorious worshipful Suparna (Garuda). After having raised
the Earth, the Supreme Being from whom the world become manifest, flameth
even in the shape of a boar, like unto the all-consuming fire at the
universal dissolution. And on his beast is really to be seen the gem
Srivatsa. (Go) and behold that Being knowing no deterioration.'
"Lomasa said, 'Then the celestials, placing the grandsire at their head,
came to that infinite Soul, and having listened to his praise, bade him
adieu and went back to whence they had come.'"
Vaisampayana said, "O Janamejaya, having heard this story, all the
Pandavas without delay and with alacrity, began to proceed by the way
pointed out by Lomasa."
SECTION CXLII
SECTION CXLIII
Vaisampayana said, "When the high-souled sons of Pandu had proceeded only
two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and
afflicted as she was, the poor daughter of Panchala became faint, on
account of the hailstorm and also of her extreme delicacy. And trembling
with faintness, the black-eyed one supported herself on her thighs with
her plump arms, becoming (her graceful form). And thus resting for
support on her thighs resembling the trunk of an elephant, and which were
in contract with each other, she suddenly dropped upon the ground,
trembling like a plantain tree. And finding that the beautiful one was
falling down like a twisted creeper, Nakula ran forward and supported,
her. And he said, 'O king, this black-eyed daughter of Panchala, being
weary, hath fallen down upon the ground. Do thou, therefore, tend her, O
son of Bharata. Undeserving as she is of misery, this lady of slow pace
hath been subject to great hardships, and she is also worn out with the
fatigues of the journey. O mighty king, do thou therefore, comfort her.'"
Vaisampayana said, "Having heard these words of Nakula, the king as also
Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her.
And finding her weak, and her countenance pale, the pious son of Kunti
began to lament in grief, taking her on his lap. Yudhishthira said.
'Accustomed to ease, and deserving to sleep in wellprotected rooms, on
beds spread over with fine sheets, how doth this beautiful one sleep
prostrate on the ground! Alas! On my account (alone), the delicate feet
and the lotus-like face of this one deserving of all excellent things,
have contracted a dark-blue hue. O what have I done! Fool that I am,
having been addicted to dice, I have been wandering in the forest full of
wild beasts, taking Krishna in my company. This large-eyed one had been
bestowed by her father, the king of the Drupadas, in the hope that the
blessed girl would be happy, by obtaining the sons of Pandu for her
lords. It is on account of my wretched self, that without obtaining
anything hoped for, she sleepeth prostrate on the ground, tired with
hardships, sorrow and travel!"
Vaisampayana said, "While king Yudhishthira the just was lamenting thus,
Dhaumya with all the other principal Brahmanas came to the spot. And they
began to console him and to honour him with blessings. And they recited
mantras capable of dispelling Rakshasas and (to that end) also performed
rites. And on the mantras being recited by the great ascetics, in order
to the restoration of (Panchali's) health, Panchali frequently touched by
the Pandavas with their soothing palms and fanned by cool breezes
surcharged with particles of water, felt ease, and gradually regained her
senses. And finding that exhausted poor lady restored to her senses, the
sons of Pritha, placing her on deer-skin, caused her to take rest. And
taking her feet of red soles, bearing auspicious marks, the twins began
to press them gently with their hands, scarred by the bow-string. And
Yudhishthira the just, the foremost of the Kurus, also comforted her and
addressed Bhima in the following words: 'O Bhima, there yet remain many
mountains (before us), rugged, and inaccessible because of snow. How,
long-armed one, will Krishna pass over them?' Thereupon Bhima said, 'O
king, I myself shall carry thee, together with this princess and these
bulls among men, the twins; therefore, O king of kings, resign not thy
mind unto despair. Or, at thy bidding, O sinless one, Hidimava's son, the
mighty Ghatotkacha, who is capable of ranging the skies and who is like
unto me in strength, will carry us all.'"
SECTION CXLIV
"Yudhishthira said, 'O Bhima, let this mighty and heroic Rakshasa chief,
thy legitimate son, devoted to us, and truthful, and conversant with
virtue carry (his) mother (Draupadi) without delay. And, O possessor of
dreadful prowess, depending on the strength of thy arms, I shall reach
the Gandhamadana, unhurt, together with Panchala's daughter.'"
Vaisampayana said, "Hearing the words of his brother, that tiger among
men, Bhimasena, commanded his son, Ghatotkacha, represser of foes,
saying, 'O invincible son of Hidimva, this thy mother hath been sorely
tired. Thou art, again, strong and capable of going wherever thou likest.
Do thou therefore, O ranger of the skies, carry her. May prosperity
attend thee! Taking her on thy shoulders, thou shalt go in our company,
adopting a course not far overhead,--so that thou mayst not render her
uneasy.' Thereat, Ghatotkacha said, 'Even single-handed, I am able to
carry Yudhishthira the just, and Dhaumya, and Krishna, and the twins--and
what wonder then that I shall to-day carry them, when I have others to
assist me? And, O sinless one, hundreds of other heroic (Rakshasas),
capable of moving through the sky, and of assuming any shape at will,
will together carry you all with the Brahmanas."
SECTION CXLV
"On those sounds being heard the down of Bhima's body stood on end; and
he began to range that plantain wood, in search of those sounds. And that
one of mighty arms saw the monkey-chief in the plantain wood, on an
elevated rocky base. And he was hard to be looked at even as the
lightning-flash; and of coppery hue like that of the lightning-flash: and
endued with the voice of the lightning-flash; and quick moving as the
lightning-flash; and having his short flesh neck supported on his
shoulders; and with his waist slender in consequence of the fullness of
his shoulders. And his tail covered with long hair, and a little bent at
the end, was raised like unto a banner. And (Bhima) saw Hanuman's head
furnished with small lips, and coppery face and tongue, and red ears, and
brisk eyes, and bare white incisors sharpened at the edge.' And his head
was like unto the shining moon; adorned with white teeth within the
mouth; and with mane scattered over, resembling a heap of asoka flowers.
And amidst the golden plantain trees, that one of exceeding effulgence
was lying like unto a blazing fire, with his radiant body. And that
slayer of foes as casting glances with his eyes reddened with
intoxication. And the intelligent Bhima saw that mighty chief of monkeys,
of huge body, lying like unto the Himalaya, obstructing the path of
heaven. And seeing him alone in that mighty forest, the undaunted
athletic Bhima, of long arms, approached him with rapid strides, and
uttered a loud shout like unto the thunder. And at that shout of Bhima,
beasts and birds became all alarmed. The powerful Hanuman, however,
opening his eyes partially looked at him (Bhima) with disregard, with
eyes reddened with intoxication. And then smilingly addressing him,
Hanuman said the following words, 'Ill as I am, I was sleeping sweetly.
Why hast thou awakened me? Thou shouldst show kindness to all creatures,
as thou hast reason. Belonging to the animal species, we are ignorant of
virtue. But being endued with reason, men show kindness towards
creatures. Why do then reasonable persons like thee commit themselves to
acts contaminating alike body, speech, and heart, and destructive of
virtue? Thou knowest not what virtue is, neither hast thou taken council
of the wise. And therefore it is that from ignorance, and childishness
thou destroyest the lower animals. Say, who art thou, and what for hast
thou come to the forest devoid of humanity and human beings? And, O
foremost of men, tell thou also, whither thou wilt go to-day. Further it
is impossible to proceed. Yonder hills are inaccessible. O hero, save the
passage obtained by the practice of asceticism, there is no passage to
that place. This is the path of the celestials; it is ever impassable by
mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken
unto my words. Thou canst not proceed further from this place. Therefore,
O lord, do thou desist. O chief of men, to-day in very way thou art
welcome to this place. If thou think it proper to accept my words, do
thou then, O best of men, rest here, partaking of fruits and roots, sweet
as ambrosia, and do not have thyself destroyed for naught."
SECTION CXLVI
SECTION CXLVII
Hanuman said, 'And after his wife was carried away, that descendant of
Raghu, while searching with his brother for his queen, met, on the summit
of that mountain, with Sugriva, chief of the monkeys. Then a friendship
was contracted between him and the high-souled Raghava. And the latter,
having slain Vali installed Sugriva in the kingdom. And having obtained
the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in
search of Sita. And, O best of men, I too with innumerable monkeys set
out towards the south in quest of Sita, O mighty-armed one. Then a mighty
vulture Sampati by name, communicated the tidings that Sita was in the
abode of Ravana. Thereupon with the object of securing success unto Rama,
I all of a sudden bounded over the main, extending for a hundred yojanas.
And, O chief of the Bharatas, having by my own prowess crossed the ocean,
that abode of sharks and crocodiles, I saw in Ravana's residence, the
daughter of king Janaka, Sita, like unto the daughter of a celestial. And
having interviewed that lady, Vaidehi, Rama's beloved, and burnt the
whole of Lanka with its towers and ramparts and gates, and proclaimed my
name there, I returned. Hearing everything from me the lotus-eyed Rama at
once ascertained his course of action, and having for the passage of his
army constructed a bridge across the deep, crossed it followed by myriads
of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also
Ravana, the oppressor of the worlds together with his Rakshasa followers.
And having slain the king of the Rakshasas, with his brother, and sons
and kindred, he installed in the kingdom in Lanka the Rakshasa chief,
Vibhishana, pious, and reverent, and kind to devoted dependants. Then
Rama recovered his wife even like the lost Vaidic revelation. Then
Raghu's son, Rama, with his devoted wife, returned to his own city,
Ayodhya, inaccessible to enemies; and that lord of men began to dwell
there. Then that foremost of kings, Rama was established in the kingdom.
Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of
foes, Rama, may I live as long as the history of thy deeds remaineth
extant on earth!" Thereupon he said, 'So be it. O represser of foes, O
Bhima, through the grace of Sita also, here all excellent objects of
entertainment are supplied to me, whoever abide at this place. Rama
reigned for the thousand and ten hundred years. Then he ascended to his
own abode. Ever since, here Apsaras and Gandharvas delight me, singing
for aye the deeds of that hero, O sinless one. O son of the Kurus, this
path is impassable to mortals. For this, O Bharata, as also with the view
that none might defeat or curse thee, have I obstructed thy passage to
this path trod by the immortals. This is one of the paths to heaven, for
the celestials; mortals cannot pass this way. But the lake in search of
which thou hast come, lieth even in that direction."
SECTION CXLVIII
SECTION CXLIX
SECTION CL
Vaisampayana said, "Then contracting that huge body of his, which he had
assumed at will, the monkey with his arms again embraced Bhimasena. And O
Bharata, on Bhima being embraced by his brother, his fatigue went off,
and all (the powers of body) as also his strength were restored. And
having gained great accession of strength, he thought that there was none
equal to him in physical power. And with tears in his eyes, the monkey
from affection again addressed Bhima in choked utterance, saying, 'O
hero, repair to thy own abode. May I be incidentally remembered by thee
in thy talk! O best of Kurus, do not tell any one that I abide here. O
thou of great strength, the most excellent of the wives of the gods and
Gandharvas resort to this place, and the time of their arrival is nigh.
My eyes have been blessed (by seeing thee). And, O Bhima, having felt a
human being by coming in contact with thee, I have been put in mind of
that son of Raghu, who was Vishnu himself under the name of Rama, and who
delighted the heart of the world; and who was as the sun in regard to the
lotus face of Sita, and also to that darkness--Ravana. Therefore, O
heroic son of Kunti, let not thy meeting with me be fruitless. Do thou
with fraternal feeling ask of me a boon, O Bharata. If this be thy wish,
that going to Varanavata, I may destroy the insignificant sons of
Dhritarashtra--even this will I immediately do. Or if this be thy wish
that, that city may be ground by me with rocks, or that I may bind
Duryodhana and bring him before thee, even this will I do to-day, O thou
of mighty strength.'
SECTION CLI
Vaisampayana said, "When that foremost of monkeys had gone away, Bhima,
the best of strong men, began to range the huge Gandhamadana along that
path. And he went on, thinking of Hanuman's body and splendour unrivalled
on earth, and also of the greatness and dignity of Dasaratha's son. And
proceeding in search of the place filled with lotuses of that kind, Bhima
beheld romantic woods, and groves, and rivers, and lakes graced with
trees bearing blossoms, and flowery woodlands variegated with various
flowers. And, O Bharata, he beheld herds of mad elephants besmeared with
mud, resembling masses of pouring clouds. And that graceful one went on
with speed, beholding by the wayside woods wherein there stood with their
mates deer of quick glances, holding the grass in their mouths. And
fearless from prowess, Bhimasena, as if invited by the breeze-shaken
trees of the forest ever fragrant with flowers, bearing delicate coppery
twigs, plunged into the mountainous regions inhabited by buffaloes, bears
and leopards. And on the way, he passed by lotus-lakes haunted by
maddened black-bees, having romantic descents and woods, and on account
of the presence of lotus-buds, appearing as if they had joined their
hands (before Bhima). And having for his provisions on the journey the
words of Draupadi, Bhima went on with speed, his mind and sight fixed on
the blooming slopes of the mountain. And when the sun passed the
meridian, he saw in the forest scattered over with deer, a mighty river
filled with fresh golden lotuses. And being crowded with swans and
Karandavas, and graced with Chakravakas, the river looked like a garland
of fresh lotuses put on by the mountain. And in that river that one of
great strength found the extensive assemblage of Saugandhika lotuses,
effulgent as the rising sun, and delightful to behold. And beholding it,
Pandu's son thought within himself that his object had been gained, and
also mentally presented himself before his beloved worn out by exile."
SECTION CLII
SECTION CLIII
"Bhima said, 'I am the son of Pandu, and next by birth to Yudhishthira
the just, and my name is Bhimasena. O Rakshasas, I have come with my
brothers to the jujube named Visala. At that place, Panchali saw an
excellent Saugandhika lotus, which, of a certainty, was carried thither
by the wind from this region. She wisheth to have those flowers in
abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the
desire of my wedded wife of faultless features, and have come hither to
procure the flowers. Thereat the Rakshasas said, 'O foremost of men, this
spot is dear unto Kuvera, and it is his sporting region. Men subject to
death cannot sport here. O Vrikodara. the celestial sages, and the gods
taking the permission of the chief of the Yakshas, drink of this lake,
and sport herein. And, O Pandava, the Gandharvas and the Apsaras also
divert themselves in this lake. That wicked person who, disregarding the
lord of treasures, unlawfully attempteth to sport here, without doubt,
meeteth with destruction. Disregarding him, thou seekest to take away the
lotuses from this place by main force. Why then dost thou say that thou
art the brother of Yudhishthira the just? First, taking the permission of
the lord of Yakshas, do thou drink of this lake and take away the
flowers. If thou dost not do this, thou shall not be able even to glance
at a single lotus Bhimasena said, 'Ye Rakshasas, I do not see the lord of
wealth here And even if I did see that mighty king, I would not beseech
him Kshatriyas never beseech (any body). This is the eternal morality;
and I by no means wish to forsake the Kshatriya morality. And, further
this lotus-lake hath sprung from the cascades of the mountain; it hath
not been excavated in the mansion of Kuvera. Therefore it belongeth
equally to all creatures with Vaisravana. In regard to a thing of such a
nature, who goeth to beseech another?"
Vaisampayana said, "Having said this unto the Rakshasas, the mighty-armed
and exceedingly unforbearing Bhimasena of great strength plunged into the
lotus-lake. Thereat that powerful one was forbidden by the Rakshasas,
saying, 'Do not do this;' and they from all sides began to abuse him in
anger. But slighting these Rakshasas, that mighty one of dreadful prowess
plunged (farther and farther). Now they all prepared for opposing him.
And with eyes rolling, they upraised their arms, and rushed in wrath at
Bhimasena, exclaiming, 'Seize him!' 'Bind him! Hew him! We shall cook
Bhimasena, and eat him up!' Thereupon that one of great force, taking his
ponderous and mighty mace inlaid with golden plates, like unto the mace
of Yama himself, turned towards those, and then said, 'Stay!' At this,
they darted at him with vehemence, brandishing lances, and axes, and
other weapons. And wishing to destroy Bhima, the dreadful and fierce
Krodhavasas surrounded Bhima on all sides. But that one, being endued
with strength, had been begotten by Vayu in the womb of Kunti; and he was
heroic and energetic, and the slayer of foes, and ever devoted to virtue
and truth, and incapable of being vanquished by enemies through prowess.
Accordingly this high-souled Bhima defeating all the manoeuveres of the
foes, and breaking their arms, killed on the banks of the lake more than
a hundred, commencing with the foremost. And then witnessing his prowess
and strength, and the force of his skill, and also the might of his arms;
and unable to bear (the onset), those prime heroes all of a sudden fled
on all sides in bands.
SECTION CLIV
"And it came to pass that a high and violent wind, piercing to the touch,
and blowing about gravels, arose, portending battle. And frightful
meteors began to shoot, with thundering sounds. And being enveloped by
darkness, the sun became pale, his rays being obscured. And on Bhima
displaying his prowess, dreadful sounds of explosion rang through the
sky. And the earth began to tremble, and dust fell in showers. And the
points of the heavens became reddened. And beasts and birds began to cry
in shrill tones. And every thing became enveloped in darkness; and
nothing could be distinguished. And other evil omens besides these
appeared there. Witnessing these strange phenomena, Dharma's son
Yudhishthira, the foremost of speakers, said, 'Who is it that will
overcome us? Ye Pandavas who take delight in battle, good betide you! Do
ye equip yourselves. From what I see, I infer that the time for the
display of our prowess hath drawn nigh'. Having said this, the king
looked around. Then not finding Bhima, that represser of foes, Dharma's
son, Yudhishthira, enquired of Krishna and the twins standing near
regarding his brother, Bhima, the doer of dreadful deeds in battle,
saying, 'O Panchali, is Bhima intent upon performing some great feat, or
hath that one delighting in daring deeds already achieved some brave
deed? Portending some great danger, these omens have appeared all around,
indicating a fearful battle.' When Yudhishthira said this, his beloved
queen, the high-minded Krishna of sweet smiles, answered him, in order to
remove his anxiety. 'O king, that Saugandhika lotus which to-day had been
brought by the wind. I had out of love duly shown unto Bhimasena; and I
had also said unto that hero, If thou canst find many of this species,
procuring even all of them, do thou return speedily,--O Pandava, that
mighty armed one, with the view of gratifying my desire, may have gone
towards the north-east to bring them.' Having heard these words of hers,
the king said unto twins, 'Let us together follow the path taken by
Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and
weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna.
I am convinced and it is plain that Bhima hath dived into the forest; for
it is long since he hath gone, and in speed he resembleth the wind, and
in clearing over the ground, he is swift like unto Vinata's son, and he
will ever leap into the sky, and alight at his will. O Rakshasas, we
shall follow him through your prowess. He will not at first do any wrong
to the Siddhas versed in the Vedas. O best of the Bharatas, saying, 'So
be it,' Hidimava's son and the other Rakshasas who knew the quarter where
the lotus lake of Kuvera was situated, started cheerfully with Lomasa,
bearing the Pandavas, and many of the Brahmanas. Having shortly reached
that spot, they saw that romantic lake covered with Saugandhika and other
lotuses and surrounded by beautiful woods. And on its shores they beheld
the high-souled and vehement Bhima, as also the slaughtered Yakshas of
large eyes, with their bodies, eyes, arms and thighs smashed, and their
heads crushed. And on seeing the high-souled Bhima, standing on the shore
of that lake in an angry mood, and with steadfast eyes, and biting his
lip, and stationed on the shore of the lake with his mace upraised by his
two hands, like unto Yama with his mace in his hand at the time of the
universal dissolution. Yudhishthira the just, embraced him again and
again, and said in sweet words, 'O Kaunteya, what hast thou done? Good
betide thee! If thou wishest to do good unto me, thou shouldst never
again commit such a rash act, nor offend the gods.' Having thus
instructed the son of Kunti, and taken the flowers those god-like ones
began to sport in that very lake. At this instant, the huge-bodied
warders of the gardens, equipped with rocks for weapons, presented
themselves at the spot. And seeing Yudhishthira the just and the great
sage Lomasa and Nakula and Sahadeva and also the other foremost of
Brahmanas, they all bowed themselves down in humility. And being pacified
by Yudhishthira the just, the Rakshasas became satisfied. And with the
knowledge of Kuvera, those foremost of Kurus for a short time dwelt
pleasantly at that spot on the slopes of the Gandhamadana, expecting
Arjuna."
SECTION CLV
Vaisampayana said, "When that king had said this, an aerial voice spake,
saying. 'Thou will not be able to go to that inaccessible spot. By this
very way, do thou repair from this region of Kuvera to the place whence
thou hadst come even to the hermitage of Nara and Narayana, known by the
name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of
Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas
and the Charanas. Having passed that, O Partha, thou wilt proceed to the
hermitage of Arshtisena, and from thence thou wilt behold the abode of
Kuvera.' Just at that moment the breeze became fresh, and gladsome and
cool and redolent of unearthly fragrance; and it showered blossoms, And
on hearing the celestial voice from the sky, they all were amazed,--more
specially those earthly rishis and the Brahmanas. On hearing this mighty
marvel, the Brahmana Dhaumya, said, 'This should not be gainsaid. O
Bharata, let this be so.' Thereupon, king Yudhishthira obeyed him. And
having returned to the hermitage of Nara and Narayana, he began to dwell
pleasantly, surrounded by Bhimasena and his other brothers, Panchali the
Brahmanas."
SECTION CLVI
"And once on a day while that represser of foes, Bhimasena, was out a
hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter
in different directions and seeing those vow-observing great rishis, of
ascetic wealth, viz.; Lomasa and the rest, away for bathing and
collecting flowers, assumed a different form, gigantic and monstrous and
frightful; and having secured all the arms (of the Pandavas) as also
Draupadi, that wicked one fled away taking the three Pandavas. Thereupon
that son of Pandu, Sahadeva, extricated himself with exertion, and by
force snatched the sword named Kausika from the grasp of the enemy and
began to call Bhimasena, taking the direction in which that mighty one
had gone. And on being carried off Yudhishthira the just, addressed him
(that Rakshasa), saying, 'O stupid one, thy merit decreaseth (even by
this act of thine). Dost thou not pay heed unto the established order of
nature? Whether belonging to the human race, or to the lower orders, all
pay regard to virtue,--more specially the Rakshasas. In the first
instance, they knew virtue better than others. Having considered all
these, thou ought to adhere to virtue. O Rakshasa, the gods, the pitris,
the Siddhas, the rishis, the Gandharvas, the brutes and even the worms
and ants depend for their lives on men; and thou too liveth through that
agency. If prosperity attendeth the human race, thy race also prospereth;
and if calamities befall the former, even the celestials suffer grief.
Being gratified by offerings, do the gods thrive. O Rakshasa, we are the
guardians, governors and preceptors of kingdoms. If kingdoms become
unprotected, whence can proceed prosperity and happiness? Unless there be
offence, a Rakshasa should not violate a king. O man-eating one, we have
committed no wrong, ever so little. Living on vighasa, we serve the gods
and others to the best of our power. And we are never intent upon bowing
down to our superiors and Brahmanas. A friend, and one confiding, and he
whose food hath been partaken of, and he that hath afforded shelter,
should never be injured. Thou hast lived in our place happily, being duly
honoured. And, O evil-minded one, having partaken of our food, how canst
thou carry us off? And as thy acts are so improper and as thou hast grown
in age without deriving any benefit and as thy propensities are evil, so
thou deservest to die for nothing, and for nothing wilt thou die to-day.
And if thou beest really evil-disposed and devoid of all virtue, do thou
render us back our weapons and ravish Draupadi after fight. But if
through stupidity thou must do this deed, then in the world thou wilt
only reap demerit and infamy O Rakshasa, by doing violence to this female
of the human race, thou hast drunk poison, after having shaken the
vessel.' Thereupon, Yudhishthira made himself ponderous to the Rakshasa.
And being oppressed with the weight, he could not proceed rapidly as
before. Then addressing Draupadi, Nakula and Sahadeva, Yudhishthira said,
'Do ye not entertain any fear of this wretched Rakshasa, I have checked
his speed. The mighty-armed son of the Wind-god may not be far away; and
on Bhima coming up at the next moment, the Rakshasa will not live.' O
king, staring at the Rakshasa bereft of sense, Sahadeva addressed
Yudhishthira, the son of Kunti, saying, 'What can be more meritorious for
a Kshatriya than to fall in fight, or defeat a foe? O repressor of foes,
we will fight and either this one will slay us, or we shall slay him, O
mighty-armed one. Verily this is the place and time. O king. And, O thou
of unfailing prowess, the time hath come for the display of our Kshatriya
virtue. It behoveth us to attain heaven either by gaining victory or
being slain. If the sun sets to-day, the Rakshasa living yet, O Bharata,
I will not any more say that I am a Kshatriya. Ho! Ho! Rakshasa. say! I
am Pandu's son, Sahadeva. Either, after having killed me, carry off this
lady, or being slain, lie senseless here.'
"Madri's son, Sahadeva, was speaking thus, when Bhimasena made his
appearance, with a mace in his hand, like unto Vasava himself wielding
the thunder-bolt. And here he saw his two brothers and the noble-minded
Draupadi (on the shoulders of the demon), and Sahadeva on the ground
rebuking the Rakshasa and also that stupid Rakshasa himself deprived of
sense by Fate, going round in different directions through bewilderment
caused by Destiny. And finding his brothers and Draupadi being carried
off, Bhima of mighty strength was fired with wrath, and addressed the
Rakshasa, saying, 'I had ere this found thee out for a wicked wight from
thy scrutiny of our weapons; but as I had no apprehension of thee, so I
had not slain thee at that time. Thou wert in the disguise of a
Brahmana--nor didst thou say anything harsh unto us. And thou didst take
delight in pleasing us. And thou also didst not do us wrong. And,
furthermore, thou wert our guest. How could I, therefore, slay thee, who
wert thus innocent of offence, and who wert in the disguise of a
Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him,
goes to hell. Further, thou canst not be killed before the time cometh.
Surely to-day thou hast reached the fullness of thy time in as much as
thy mind hath been thus turned by the wonder-performing Fate towards
carrying off Krishna. By committing thyself to this deed, thou hast
swallowed up the hook fastened to the line of Fate. So like unto a fish
in water, whose mouth hath been hooked, how canst thou live to-day? Thou
shall not have to go whither thou intendest to, or whither thou hadst
already gone mentally; but thou shall go whither have repaired Vaka and
Hidimva.'
"Thus addressed by Bhima, the Rakshasa in alarm put them down; and being
forced by Fate, approached for fight. And with his lips trembling in
anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered; I
had been delaying for thee. To day will I offer oblations of thy blood to
those Rakshasas who, I had heard, have been slain by thee in fight' Thus
addressed, Bhima, as if bursting with wrath, like unto Yama himself at
the time of the universal dissolution, rushed towards the Rakshasa,
licking the corners of his mouth and staring at him as he struck his own
arms with the hands. And seeing Bhima waiting in expectation of fight,
the Rakshasa also darted towards him in anger, like unto Vali towards the
wielder of the thunderbolt, repeatedly gaping and licking the corners of
his mouth. And when a dreadful wrestling ensued between those two, both
the sons of Madri, waxing exceeding wroth rushed forward; but Kunti's
son, Vrikodara, forbade them with a smile and said, 'Witness ye! I am
more than a match for this Rakshasa. By my own self and by my brothers,
and by my merit, and by my good deeds, and by my sacrifices, do I swear
that I shall slay this Rakshasa.' And after this was said, those two
heroes, the Rakshasa and Vrikodara challenging each other, caught each
other by the arms. And they not forgiving each other, then there ensued a
conflict between the infuriated Bhima and the Rakshasa, like unto that
between a god and a demon. And repeatedly uprooting trees, those two of
mighty strength struck each other, shouting and roaring like two masses
of clouds. And those foremost of athletes, each wishing to kill the
other, and rushing at the other with vehemence, broke down many a
gigantic tree by their thighs. Thus that encounter with trees,
destructive of plants, went on like unto that between the two brothers
Vali and Sugriva--desirous of the possession of a single woman.
Brandishing trees for a moment, they struck each other with them,
shouting incessantly. And when all the trees of the spot had been pulled
down and crushed into fibres by them endeavouring to kill each other,
then, O Bharata, those two of mighty strength, taking up rocks, began to
fight for a while, like unto a mountain and a mighty mass of clouds. And
not suffering each other, they fell to striking each other with hard and
large crags, resembling vehement thunder-bolts. Then from strength
defying each other, they again darted at each other, and grasping each
other by their arms, began to wrestle like unto two elephants. And next
they dealt each other fierce blows. And then those two mighty ones began
to make chattering sounds by gnashing their teeth. And at length, having
clenched his fist like a five-headed snake, Bhima with force dealt a blow
on the neck of the Rakshasa. And when struck by that fist of Bhima, the
Rakshasa became faint, Bhimasena stood, catching hold of that exhausted
one. And then the god-like mighty-armed Bhima lifted him with his two
arms, and dashing him with force on the ground, the son of Pandu smashed
all his limbs. And striking him with his elbow, he severed from his body
the head with bitten lips and rolling eyes, like unto a fruit from its
stem. And Jatasura's head being severed by Bhimasena's might, he fell
besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima
presented himself before Yudhishthira, and the foremost Brahmanas began
to eulogise him (Bhima) even as the Marutas (eulogise) Vasava."
SECTION CLVII
Vaisampayana continued, "On that Rakshasa having been slain, that lord,
the royal son of Kunti, returned to the hermitage of Narayana and began
to dwell there. And once on a time, remembering his brother Jaya
(Arjuna), Yudhishthira summoned all his brothers, together with Draupadi
and said these words, 'We have passed these four years peacefully ranging
the woods. It hath been appointed by Vibhatsu that about the fifth year
he will come to that monarch of mountains, the excellent cliff Sweta,
ever graced with festivities held by blooming plants and maddened Kokilas
and black bees, and peacocks, and chatakas and inhabited by tigers, and
boars and buffaloes, and gavayas, and deer, and ferocious beasts; and
sacred; and lovely with blown lotuses of a hundred and a thousand petals,
and blooming lilies and blue lilies and frequented by the celestials and
the Asuras. And we also, eagerly anxious of meeting him on his arrival
have made up our minds to repair thither. Partha of unrivalled prowess
hath appointed with me, saying, 'I shall remain abroad for five years,
with the object of learning military science.' In the place like unto the
region of the gods, shall we behold the wielder of Gandiva, arrive after
having obtained the weapons.' Having said this, the Pandava summoned the
Brahmanas, and the sons of Pritha having gone round the ascetics of rigid
austerities and thereby pleased them, informed them of the matter
mentioned above. Thereupon the Brahmanas gave their assent, saying, 'This
shall be attended by prosperity and welfare. O foremost of the Bharatas,
these troubles shall result in happiness. O pious one, gaining the earth
by the Kshatriya virtue, thou shall govern it.' Then in obedience to
these words of the ascetics, that represser of foes, Yudhishthira, set
out with his brothers and those Brahmanas, followed by the Rakshasa and
protected by Lomasa. And that one of mighty energy, and of staunch vows,
with his brothers, at places went on foot and at others were carried by
the Rakshasas. Then king Yudhishthira, apprehending many troubles,
proceeded towards the north abounding in lions and tigers and elephants.
And beholding on the way the mountain Mainaka and the base of the
Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher
and higher up the mountain, he reached on the seventeenth day the sacred
slopes of the Himalayas. And, O king, not far from the Gandhamadana,
Pandu's son beheld on the sacred slopes of the Himavan covered with
various trees and creepers the holy hermitage of Vrishaparva surrounded
by blossoming trees growing near the cascades. And when those repressers
of foes, the sons of Pandu, had recovered from fatigue, they went to the
royal sage, the pious Vrishaparva and greeted him. And that royal sage
received with affection those foremost of Bharatas, even as his own sons.
And those repressers of foes passed there seven nights, duly regarded.
And when the eighth day came, taking the permission of that sage
celebrated over the worlds, they prepared to start on their journey. And
having one by one introduced unto Vrishaparva those Brahmanas, who, duly
honoured, remained in his charge as friends; and having also entrusted
the highsouled Vrishaparva with their remaining robes, the sons of Pandu,
O king, left in the hermitage of Vrishaparva their sacrificial vessels
together with their ornaments and jewels. And wise and pious and versed
in every duty and having a knowledge of the past as well as the future,
that one gave instructions unto those best of the Bharatas, as unto his
own sons. Then taking his permission those high-souled ones set out
towards the north. And as they set out the magnanimous Vrishaparva
followed them to a certain distance. Then having entrusted the Pandavas
unto the care of the Brahmanas and instructed and blessed them and given
directions concerning their course, Vrishaparva of mighty energy retraced
his steps.
SECTION CLVIII
Vaisampayana continued, "Having approached that one, whose sins had been
consumed by asceticism, Yudhishthira announced his name, and gladly
greeted him, bending his head. And then Krishna, and Bhima, and the
devout twins, having bowed down their heads unto the royal sage, stood
(there) surrounding him. And that priest of the Pandavas, the virtuous
Dhaumya, also duly approached that vow-observing sage. And by his
prophetic eye that virtuous Muni had already known (the identity of)
those foremost of the Kurus, the sons of Pandu. And he said unto them.
'Be ye seated.' And that one of rigid austerities, after having duly
received that chief of the Kurus, when the latter with his brothers had
seated himself enquired after his welfare saying, 'Dost thou not turn thy
inclination upon untruth? And art thou intent upon virtue? And. O Partha,
hath not thy attention to thy father and thy mother diminished? Are all
thy superiors, and the aged, and those versed in the Vedas, honoured by
thee? And O Pritha's son, dost thou not turn thy inclination unto sinful
acts? And dost thou, O best of the Kurus, properly know how to perform
meritorious acts, and to eschew wicked deeds? Dost thou not exalt
thyself? And are pious men gratified, being honoured by thee? And even
dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth
not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy
ancestors, by charity, and religious observances, and asceticism, and
purity, and candour, and forgiveness? And dost thou go along the way
taken by the royal sages? On the birth of a son in their (respective)
lines, the Pitris in their regions, both laugh and grieve, thinking--Will
the sinful acts of this son of ours harm us, or will meritorious deeds
conduce to our welfare? He conquereth both the worlds that payeth homage
unto his father, and mother, and preceptor, and Agni, and fifthly, the
soul.' Yudhishthira said, 'O worshipful one, those duties have been
mentioned by thee as excellent. To the best of my power I duly and
properly discharge them.'
Arshtishena said, 'During the Parvas sages subsisting on air and water
come unto this best of the mountains ranging through the air. And on the
summits of the mountain are seen amorous Kimpurushas with their
paramours, mutually attached unto each other; as also, O Partha, many
Gandharvas and Apsaras clad in white silk vestments; and lovely-looking
Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and
Uragas, and others. And on the summits of the mountain are heard, during
the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O
foremost of the Bharatas, even by staying here, ye shall hear those
sounds; do ye by no means feel inclined to repair thither. Further, O
best of the Bharata race, it is impossible, to proceed beyond this. That
place is the sporting-region of the celestials. There is no access
thither for mortals. O Bharata, at this place all creatures bear ill-will
to, and the Rakshasas chastise, that man who committeth aggression, be it
ever so little. Beyond the summit of this Kailasa cliff, is seen the path
of the celestial sages. If any one through impudence goeth beyond this,
the Rakshasas slay him with iron darts and other weapons. There, O child,
during the Parvas, he that goeth about on the shoulders of men, even
Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And
when that lord of all the Rakshasas is seated on the summit, all
creatures behold him like unto the sun arisen, O best of Bharatas, that
summit is the sporting-garden of the celestials, and the Danavas, and the
Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth
the Lord of treasures, the sweet notes of his song are heard all over the
Gandhamadana. O child, O Yudhishthira, here during the Parvas, all
creatures see and hear marvels like this. O Pandavas, till ye meet with
Arjuna, do ye stay here, partaking of luscious fruits, and the food of
the Munis. O child as thou hast come hither, do thou not betray any
impertinence. And, O child, after living here at thy will and diverting
thyself as thou listest, thou wilt at length rule the earth, having
conquered it by the force of thy arms.'"
SECTION CLIX
Janamejaya said, "How long did my great grandsires, the highsouled sons
of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And
what did those exceedingly powerful ones, gifted with manliness, do? And
what was the food of those high-souled ones, when those heroes of the
worlds dwelt (there)? O excellent one, do thou relate all about this. Do
thou describe the prowess of Bhimasena, and what that mighty-armed one
did in the mountain Himalayan. Surely, O best of Brahmanas, he did not
fight again with the Yakshas. And did they meet with Vaisravana? Surely,
as Arshtishena said, the lord of wealth cometh thither. All this, O thou
of ascetic wealth, I desire to hear in detail. Surely, I have not yet
been fully satisfied by hearing about their acts."
SECTION CLX
"On the other hand, the Rakshasas that had survived those slain by Bhima
fled in a body towards the abode of Kuvera. And they of exceeding
fleetness having speedily reached Vaisravana's abode, began to utter loud
cries of distress, being afflicted with the fear of Bhima. And, O king
bereft of their weapons and exhausted and with their mail besmeared with
gore and with dishevelled hair they spake unto Kuvera, saying. 'O lord,
all thy foremost Rakshasas fighting with maces and clubs and swords and
lances and barbed darts, have been slain. O lord of treasures, a mortal,
trespassing into the mountain, hath, singlehanded, slaughtered all thy
Krodhovasa Rakshasas assembled together. And, O lord of wealth, there lie
the foremost of the Yakshas and Rakshasas senseless and dead, having been
struck down; and we have been let off through his favour. And thy friend,
Maniman also hath been slain. All this hath been done by a mortal. Do
thou what is proper, after this.' Having heard this, that lord of all the
Yaksha hosts waxing wroth, with eyes reddened in anger, exclaimed,
'What!' And hearing of Bhima's second (act of) aggression, that lord of
treasures, the king of the Yakshas, was filled with wrath, and said.
'Yoke' (the horses). Thereat unto a car of the hue of dark clouds, and
high as a mountain summit, they yoked steeds having golden garments. And
on being yoked unto the car, those excellent horses of his, graced with
every noble quality and furnished with the ten auspicious curls of hair
and having energy and strength, and adorned with various gems and looking
splendid, as if desirous of speeding like the wind, began to neigh at
each other the neighing emitted at (the hour of) victory. And that divine
and effulgent king of the Yakshas set out, being eulogised by the
celestials and Gandharvas. And a thousand foremost Yakshas of reddened
eyes and golden lustre and having huge bodies, and gifted with great
strength, equipped with weapons and girding on their swords, followed
that high-souled lord of treasures. And coursing through the firmament
they (the steeds) arrived at the Gandhamadana, as if drawing forward the
sky with their fleetness. And with their down standing erect, the
Pandavas saw that large assemblage of horses maintained by the lord of
wealth and also the highsouled and graceful Kuvera himself surrounded by
the Yaksha hosts. And seeing those mighty charioteers the son of Pandu,
possessed of great strength, equipped with bows and swords, Kuvera also
was delighted; and he was pleased at heart, keeping in view the task of
the celestials. And like unto birds, they, (the Yakshas) gifted with
extreme celerity, alighted on the summit of the mountain and stood before
them (the Pandavas), with the lord of treasures at their head. Then, O
Bharata, seeing him pleased with the Pandavas, the Yakshas and the
Gandharvas stood there, free from agitation. Then thinking themselves as
having transgressed, those high-souled and mighty charioteers, the
Pandavas, having bowed down unto that lord, the giver of wealth stood
surrounding the lord of treasures with joined hands. And the lord of
treasures sat on that excellent seat, the elegant Pushpaka, constructed
by Viswakarma, painted with diverse colours. And thousands of Yakshas and
Rakshasas, some having huge frames and some ears resembling pegs, and
hundreds of Gandharvas and hosts of Apsaras sat in the presence of that
one seated, even as the celestials sit surrounding him of a hundred
sacrifices and wearing a beautiful golden garland on his head and holding
in his hands his noose and sword and bow, Bhima stood, gazing at the lord
of wealth. And Bhimasena did not feel depress either on having been
wounded by the Rakshasas, or even in that plight seeing Kuvera arrive.
"And that one going about on the shoulders of men, on seeing Bhima stand
desirous of fighting with sharpened shafts, said unto Dharma's son, 'O
Partha, all the creatures know thee as engaged in their good. Do thou.
therefore, with thy brothers fearlessly dwell on this summit of the
mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas and
Rakshasas had already been slain by Destiny: thy brother hath been the
instrument merely. And it is not necessary to feel shame for the act of
impudence that hath been committed. This destruction of the Rakshasas had
been foreseen by the gods. I entertain no anger towards Bhimasena.
Rather, O foremost of the Bharata a race, I am pleased with him;
nay,--even before coming here, I had been gratified with this deed of
Bhima.'"
Vaisampayana said, "Having spoken thus unto the king, (Kuvera) said unto
Bhimasena, 'O child, O best of the Kurus, I do not mind this, O Bhima, as
in order to please Krishna, thou hast, disregarding the gods and me also,
committed this rash act, namely, the destruction of the Yakshas and the
Rakshasas, depending on the strength of thy arms, I am well-pleased with
thee. O Vrikodara, to-day I have been freed from a terrible curse. For
some offence, that great Rishi, Agastya, had cursed me in anger. Thou
hast delivered me by this act (of thine). O Pandu's son, my disgrace had
ere this been fated. No offence, therefore, in any way, attaches unto
thee, O Pandava.'
"Yudhishthira said, 'O divine one, why wast thou cursed by the
high-souled Agastya? O god, I am curious to hear about the occasion of
that imprecation. I wonder that at that very moment, thou together with
thy forces and attendants wast not consumed by the ire of that
intelligent one.'
"Thereupon the lord of treasures said, 'At Kusasthali, O king, once there
was held a conclave of the gods. And surrounded by grimvisaged Yakshas,
numbering three hundred maha-padmas, carrying various weapons, I was
going to that place. And on the way, I saw that foremost of sages,
Agastya, engaged in the practice of severe austerities on the bank of the
Yamuna, abounding in various birds and graced with blossoming trees. And,
O king, immediately on seeing that mass of energy, flaming and brilliant
as fire, seated with upraised arms, facing the sun, my friend, the
graceful lord of the Rakshasas, Maniman, from stupidity, foolishness,
hauteur and ignorance discharged his excrement on the crown of that
Maharshi. Thereupon, as if burning all the cardinal points by his wrath,
he said unto me, 'Since, O lord of treasures, in thy very presence,
disregarding me, this thy friend hath thus affronted me, he, together
with thy forces, shall meet with destruction at the hands of a mortal.
And, O wicked-minded one, thou also, being distressed on account of thy
fallen soldiers, shalt be freed from thy sin, on beholding that mortal.
But if they follow thy behests, their (the soldier's) powerful sons shall
not incur by this dreadful curse. This curse I received formerly from
that foremost of Rishis. Now, O mighty king, have I been delivered by thy
brother Bhima.'"
SECTION CLXI
"Then at the command of the lord of wealth, the dead bodies of the
Rakshasas were removed from the summit of the mountain. As the
intelligent Agastya had fixed this period as the limit of (the duration
of) his curse, so being slain in conflict, the Rakshasas were freed from
the imprecation. And being honoured by the Rakshasas, the Pandavas for
several nights dwelt pleasantly in those habitations."
SECTION CLXII
SECTION CLXIII
SECTION CLXIV
"And when Matali had gone away, that foremost of the royal race, Sakra's
son, the high-souled destroyer of all foes made over unto his love, the
mother of Sutasoma, beautiful precious gems and ornaments having the
splendour of the sun, which had been presented to him by Sakra. Then,
sitting in the midst of those foremost of the Kurus, and those best of
the Brahmanas, effulgent like unto fire or the sun, he began to relate
all as it had happened, saying, "In this way, I have learnt weapons from
Sakra, Vayu, and the manifest Siva; and all the celestials with Indra
also have been pleased with me, on account of my good behaviour, and
concentration.'
"After having briefly narrated unto them his sojourn in heaven, Kiriti of
spotless deeds agreeably slept that night with the two sons of Madri."
SECTION CLXV
Vaisampayana said, "Then when the night had been spent, Dhananjaya,
together with his brothers, paid homage unto Yudhishthira the just. And,
O Bharata, at this moment, proceeding from the celestials there arose
mighty and tremendous sounds of a musical instrument, and the rattling of
car-wheels, and the tolling of bells. And there at all the beasts and
beasts of prey and birds emitted separate cries. And from all sides in
cars resplendent as the sun, hosts of Gandharvas and Apsaras began to
follow that represser of foes, the lord of the celestials. And ascending
a car yoked with steeds, decorated with burnished gold, and roaring like
clouds, that king of the celestials, Purandara blazing in beauty came
unto the Parthas. And having arrived (at that place), he of a thousand
eyes descended from his car. And as soon as Yudhishthira the just saw
that high-souled one, he together with his brothers, approached that
graceful king of the immortals. And in accordance with the ordinance that
generous one duly worshipped him of immeasurable soul, in consequence
with his dignity. And then Dhananjaya possessed of prowess, having bowed
down unto Purandara, stood before the lord of the celestials in humble
guise, like unto a servant. And seeing the sinless Dhananjaya having
ascetic merit, bearing clotted hair, stand in humility before the lord of
celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the
crown) of his head. And beholding Phalguna (in that attitude), he was
exceedingly glad; and by worshipping the king of the celestials, he
experienced the highest bliss. Then unto that strongminded monarch,
swimming in felicity, the intelligent lord of the celestials, Purandara,
spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do
thou, O Kunti's son, again repair unto Kamyaka.'"That learned man who for
a year leading the Brahmacharya mode of life, subduing his senses and
observing vows, peruseth with rapt attention this meeting of Sakra with
the Pandavas, liveth a hundred years free from disturbances, and enjoying
happiness."'
SECTION CLXVI
"Arjuna said, 'O mighty monarch, listen how I duly beheld him of a
hundred sacrifice and the divine Sankara also. O grinder of foes, O king,
having acquired that science which thou hadst directed me (to learn), I
at thy command went to the forest, for practising penances. From Kamyaka
repairing to the Bhrigutunga, I spent there one night, being engaged in
austerities And it came to pass that on the next I saw a certain
Brahmana. And he asked me, saying, 'O son of Kunti, whither wilt thou
go?' Thereupon, O descendant of the Kurus, I truly related unto him
everything. And, O best of kings, having heard the true account, the
Brahmana became well-pleased with me, and, O king, praised me. Then the
Brahmana, pleased with me, said, 'O Bharata, be thou engaged in
austerities. By performing penances, thou wilt in a short time behold the
lord of the celestials.' And according to his advice I ascended the
Himavan, and, O mighty king, began to practise penances, (the first)
month subsisting on fruit and roots. I spent the second month, subsisting
on water. And, O Pandava, in the third month I totally abstained from
food. And in the fourth month I remained with upraised arms. And a wonder
it is that I did not lose any strength. And it came to pass that when the
first day of the fifth month had been spent, there appeared before me a
being wearing the form of a boar, turning up the earth with his mouth,
stamping the ground with his feet, rubbing the earth with his breast, and
momentarily going about in a frightful manner. And him followed a great
being in the guise of a hunter furnished with the bow, arrows, and the
sword, and surrounded by females. Thereupon, taking my bow and the two
inexhaustible quivers, I pierced with shafts that terrible and frightful
creature. And simultaneously (with me) that hunter also drawing a strong
bow, more severely struck at (the animal), as if shaking my mind. And, O
king, he also said unto me, 'Why hast thou, transgressing the rules of
hunting, hit the animal first hit at by me? With these sharpened shafts
will I destroy thy pride. Stay!' Then that mighty-bodied one holding the
bow rushed at me. And with volleys of mighty shafts, he covered me
entirely, even as a cloud covereth a mountain with showers. Then, on my
part, I covered him with a mighty discharge of arrows. Thereupon, with
steady arrows having their points aflame, and inspired with mantras, I
pierced him even as (Indra) riveth a mountain with a thunderbolt. Then
his person began to be multiplied a hundredfold and a thousandfold. At
this, I pierced all this bodies with shafts. Then again all those forms
became one, O Bharata. Thereat I struck at it. Next, he now assumed a
small body with a huge head, and now a huge body with a small head. And,
O king, he then assumed his former person and approached me for fight.
And, O foremost of the Bharata race, when in the encounter I failed to
overwhelm him with arrows, I fixed the mighty weapon of the Wind-god. But
I failed to discharge it at him, and this was a wonder. And when that
weapon thus failed of effect, I was struck with amazement. However, O
king, exerting myself more vigorously, I again covered that being with a
mighty multitude of shafts. Then taking Sthunakarna, and Varuna and
Salava, and Asmavarsha weapons, I assailed him, profusely showering
shafts. But, O king, he instantly swallowed up even all these weapons of
mine. And when all those (weapons) had been swallowed up, I discharged
the weapon presided over by Brahma. And when the blazing arrows issuing
from that weapon were heaped upon him all around, and being thus heaped
over by that mighty weapon discharged by me, he increased (in bulk). Then
all the world became oppressed with the energy begotten of the weapon
hurled by me, and the firmament and all the points of the sky became
illumined. But that one of mighty energy instantly baffled even that
weapon. And, O monarch, when that weapon presided over by Brahma had been
baffled I was possessed with terrible fear. Thereupon immediately holding
even my bow and the two inexhaustible quivers, I shot at that being, but
he swallowed up all those weapons. And when all the weapons had been
baffled and swallowed up, there ensued a wrestling between him and
myself. And we encountered each other first with blows and then with
slaps. But incapable of overcoming that being, I fell down stupefied on
the ground. Thereupon, O mighty king, with a laugh, that wonderful being
at my sight vanished at that spot together with the woman. Having
accomplished this, O illustrious monarch, that divine one assumed another
and unearthly form (clad in) wonderful raiment. And renouncing the form
of a hunter, that divine lord of the gods, resumed his own unearthly
appearance and that mighty god stood (there). Then appeared before me
with Uma that manifest divine one, having the bull for his mark, wielding
the Pinaka, bearing serpents and cable of assuming many forms. And, O
repressor of foes, advancing towards me, standing even then in the field
ready for conflict, that wielder of the trident addressed me saying, I am
well-pleased with thee. Then that divine one held up my bows and the
couple of quivers furnished with inexhaustible shafts and returned them
unto me saying, 'Do thou ask some boon, O Kunti's son. I am well-pleased
with thee. Tell me, what I shall do for thee. And, O hero, express the
desire that dwelleth in thy heart. I will grant it. Except immortality
alone, tell me as to the desire that is in thy heart. Thereat with my
mind intent on the acquisition of arms, I only bowed down unto Siva and
said, 'O divine one, if thou beest favourably disposed towards me, then I
wish to have this boon,--I wish to learn all the weapons that are with
thy god-head.' Then the god Tryamvaka said unto me, 'I will give. O
Pandava, my own weapon Raudra shall attend upon thee.' Thereupon
Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And,
having granted that eternal weapon, he also said unto me, This must never
be hurled at mortals. If discharged at any person of small energy, it
would consume the universe. Shouldst thou (at any time) be hard pressed,
thou mayst discharge it. And when all thy weapons have been completely
baffled, thou mayst hurl it.' Then when he having the bull for his mark,
had been thus gratified, there stood manifest by my side that celestial
weapon, of resistless force capable of baffling all weapons and
destructive of foes and the hewer of hostile forces and unrivalled and
difficult to be borne even by the celestials, the demons and the
Rakshasas. Then at the command of that god, I sat me down there. And in
my very sight the god vanished from the spot.'"
SECTION CLXVII
"Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme
Soul, Tryamvaka, I passed the night at that place. And having passed the
night, when I had finished the morning rituals, I saw that foremost of
the Brahmanas whom I had seen before. And unto him I told all as it had
happened, O Bharata, namely, that I had met the divine Mahadeva.
Thereupon, O king of kings, well-pleased, he said unto me, 'Since thou
hast beheld the great god, incapable of being beheld by any one else,
soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord
of the celestials; and Indra too will grant thee weapons.' O king, having
said this unto me and having embraced me again and again, that Bhrahmana
resembling the Sun, went away whither he listed. And, O slayer of foes,
it came to pass that on the evening of that day refreshing the whole
world, there began to blow a pure breeze. And in my vicinity on the base
of the Himalaya mountain fresh, fragrant and fair flowers began to bloom.
And on all sides there were heard charming symphony and captivating hymns
relating to Indra. And before the lord of the celestial hosts of Apsaras
and Gandharvas chanted various songs. And ascending celestial cars, there
approached the Marutas and the followers of Mahendra and the dwellers of
heaven. And afterwards, Marutvan together with Sachi and all the
celestials appeared on the scene in cars yoked with horses elegantly
adorned. And at this very moment, O king, he that goeth about on the
shoulders of men manifested himself unto me in excellent grace. And I saw
Yama seated on the south and Varuna and the lord of the celestials at
their respective regions. And, O foremost of men, O mighty monarch, they
after having cheered me said, 'O Savyasachin, behold us--the
Lokapalas--seated. For the performance of the task of the gods thou hast
obtained the sight of Sankara. Do thou now receive weapons from us seated
around.' Thereupon, O lord, having bowed down unto those foremost of the
celestials with regard, I duly accepted those mighty weapons. And then
they recognised me as one of their own. Afterwards the gods repaired to
the quarter from whence they had come. And that lord of the celestials,
the divine Maghavan too having ascended his glorious chariot, said, 'O
Phalguna, thou shalt have to repair unto the celestial region. O
Dhananjaya, even before this thy arrival I knew that thou wouldst come
hither. Then I, have O best of the Bharatas, manifested myself unto thee.
As formerly thou hadst performed thy ablution in the various tirthas and
now hast performed severe austerities, so thou wilt be able to repair
unto the celestial regions, O Pandava. Thou wilt, however, again have to
practise extreme penance, for thou shouldst at any rate journey to
heaven. And at my command, Matali shall take thee to the celestial
regions. Thou hast already been recognised by the celestials and the
celestial sages of high soul.' Thereupon I said unto Sakra, 'O divine
one, be thou favourable unto me. With the view of learning arms do I
beseech thee that thou mayst 'be my preceptor.' At this Indra said, 'O
child, having learnt weapons thou wouldst perform terrible deeds and with
this object thou desirest to obtain the weapons. However, obtain thou the
arms, as thou desirest.' Then I said, 'O slayer of foes, I never would
discharge these celestial weapons at mortals except when all my other
arms should have been baffled. Do thou, O lord of the celestials, grant
me the celestial weapons (so that) I may hereafter, obtain the regions
attainable by warriors.' Indra said, 'O Dhananjaya it is to try thee that
I have said such words unto thee. Having been begotten of me this speech
of thine well becometh thee. Do thou, O Bharata, repairing unto my abode
learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the
Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of
the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons
that are with me, O perpetuator of the Kuru race.' Having said this unto
me Sakra vanished at the very spot. Then, O king, I saw the wonderful and
sacred celestial car yoked with steeds arrive conducted by Matali. And
when the Lokapalas went away Matali said unto me. 'O thou of mighty
splendour, the lord of the celestials is desirous of seeing thee. And O
mighty-armed one, do thou acquire competence and then perform thy task.
Come and behold the regions, attainable by merit and come unto heaven
even in this frame. O Bharata, the thousand-eyed lord of the celestials
wisheth to see thee.' Thus addressed by Matali, I, taking leave of the
mountain Himalaya and having gone round it ascended that excellent car.
And then the exceedingly generous Matali, versed in equine lore, drove
the steeds, gifted with the speed of thought or the wind. And when the
chariot began to move that charioteer looking at my face as I was seated
steadily, wondered and said these words, 'Today this appeareth unto me
strange and unprecedented that being seated in this celestial car, thou
hast not been jerked ever so little. O foremost of Bharata race, I have
ever remarked that at the first pull by the steeds even the lord of the
celestials himself getteth jerked. But all the while that the car had
moved, thou hast been sitting unshaken. This appeareth unto me as
transcending even the power of Sakra.'
"Having said this, O Bharata, Matali soared in the sky and showed me the
abodes of the celestials and their palaces. Then the chariot yoked with
steeds coursed upwards. And the celestials and the sages began to worship
(that car), O prime of men. And I saw the regions, moving anywhere at
will, and the splendour also of the highly energetic Gandharvas, Apsaras,
and the celestial sages. And Sakra's charioteer, Matali, at once showed
me Nandana and other gardens and groves belonging to the celestials. Next
I beheld Indra's abode, Amaravati, adorned with jewels and trees yielding
any sort of fruit that is desired. There the Sun doth not shed heat; nor
doth heat or cold or fatigue there affect (one), O king. And, O great
monarch, the celestials feel neither sorrow nor poverty of spirit, nor
weakness, nor lassitude, O grinder of foes. And, O ruler of men, the
celestials and the others have neither anger nor covetousness. And, O
king, in the abodes of the celestials, the beings are ever contented. And
there the trees ever bear verdant foliage, and fruits, and flowers; and
the various lakes are embalmed with the fragrance of lotuses. And there
the breeze is cool, and delicious, and fragrant, and pure, and inspiring.
And the ground is variegated with all kinds of gems, and adorned with
blossoms. And there were seen innumerable beautiful beasts and in the air
innumerable rangers of the sky. Then I saw the Vasus, and the Rudras, and
the Sadhyas with the Marutas, and the Adityas, and the two Aswins and
worshipped them. And they conferred their benison on me, granting me
strength and prowess, and energy, and celebrity, and (skill in) arms, and
victory in battle. Then, entering that romantic city adored by the
Gandharvas and the celestials, with joined hands, I stood before the
thousand-eyed lord of the celestials. Thereupon, that best of bestowers
gladly offered unto me half of his seat; and Vasava also with regard
touched my person. And, O Bharata, with the view of acquiring arms and
learning weapons, I began to dwell in heaven, together with the gods and
the Gandharvas of generous souls. And Viswavana's son, Chitrasena became
my friend. And he, O king, imparted unto me the entire Gandharva
(science). And, O monarch, I happily lived in Sakra's abode, well cared
for having all my desires gratified, learning weapons, listening to the
notes of songs, and the clear sounds of musical instruments, and
beholding the foremost of Apsaras dance. And without neglecting to study
the arts, which I learnt properly, my attention was specially fixed on
the acquisition of arms. And that lord of a thousand eyes was pleased
with that purpose of mine. Living thus in heaven, O king, I passed this
period.
SECTION CLXVIII
SECTION CLXIX
SECTION CLXX
SECTION CLXXI
"Arjuna continued, 'After having destroyed the Danavas, and also subdued
that city, with Matali I again went to that abode of the celestials.'"
SECTION CLXXII
"Arjuna continued, 'O lord of men, learning that they were incapable of
being destroyed by the celestials and the Asuras, I cheerfully said unto
Matali, 'Do thou speedily repair into yonder city. With weapons will I
compass the annihilation of the haters of the lord of the celestials.
Surely, there exist no wicked haters of the gods who ought not to be
slain by me.' Thereupon Matali took me to the vicinity of Hiranyapura on
the celestial chariot yoked with steeds. And seeing me, those sons of
Diti, wearing various kinds of attire and ornament and accoutred in mail,
flew at me with a mighty rush. And those foremost of the Danavas, of
exceeding prowess, in wrath attacked me with arrows and bhallas and clubs
and two-edged swords, and tomaras. Thereat, O king, resorting to my
strength of lore, I resisted that great volley of weapons by a mighty
shower of shafts; and also confounded them in conflict by ranging around
in my car. And being bewildered, the Danavas began to push each other
down. And having been confounded, they rushed at one another. And with
flaming arrows, I severed their heads by hundreds. And hard pressed by
me, the offspring of Diti, taking shelter within (their) city, soared
with it to the firmament, resorting to the illusion proper to the
Danavas. Thereupon, O son of the Kurus, covering the way of the Daityas,
with a mighty discharge of shafts I obstructed their course. Then by
virtue of the bestowal of the boon, the Daityas supported themselves
easily on that sky-ranging unearthly aerial city, going anywhere at will
and like unto the sun. And now (the city) entered unto the earth and now
it rose upwards; and at one time it went in a crooked way and at another
time it submerged into water. At this, O represser of foes, I assailed
that mighty city, going anywhere at will, and resembling Amaravati. And,
O best of the Bharatas, I attacked the city containing those sons of
Diti, with multitudes of shafts, displaying celestial weapons. And
battered and broken by the straight-coursing iron shafts, shot by me, the
city of the Asuras, O king, fell to the earth. And they also, wounded by
my iron arrows having the speed of the thunder, began, O monarch, to go
about, being urged by destiny. Then ascending to the sky, Matali, as if
falling in front, swiftly descended to the earth, on that chariot of
solar resplendence. Then, O Bharata, environed me sixty thousand cars
belonging to those wrathful ones eager to battle with me. And with
sharpened shafts graced with feathers of the vulture, I destroyed those
(cars). At this, thinking, 'These our hosts are incapable of being
vanquished by mortals, they became engaged in the conflict, like unto the
surges of the sea.' Thereupon I gradually began to fix (on the string)
unearthly weapons. At this, thousands of weapons (shot) by those
wonderfully warring charioteers, by degrees opposed my unearthly arms and
in the field I saw hundreds and thousands of mighty (demons) ranging on
their cars, in various manoeuvres. And being furnished with variegated
mail and standards and diverse ornaments, they delighted my mind. And in
the conflict I could not afflict them by showers of shafts, but they did
not afflict me. And being afflicted by those innumerable ones, equipped
in weapons and skilled in fight, I was pained in that mighty encounter
and a terrible fear seized me. Thereupon collecting (my energies) in
fight, I (bowed down) unto that god of gods, Raudra, and saying, 'May
welfare attend on all beings!' I fixed that mighty weapon which,
celebrated under the name of Raudra, is the destroyer of all foes. Then I
beheld a male person having three heads, nine eyes, three faces, and six
arms. And his hair was flaming like fire or the sun. And, O slayer of
foes, for his dress, he had mighty serpents, putting out their tongues.
And saying, O best of the Bharatas, the dreadful and eternal Raudra, I
being free from fear, set it on the Gandiva; and, bowing unto the
three-eyed Sarva of immeasurable energy, let go (the weapon), with the
object of vanquishing those foremost of the Danavas, O Bharata. And, O
lord of men, as soon as it had been hurled, there appeared on the scene
by thousands, forms of deer, and of lions, and of tigers, and of bears
and of buffaloes, and of serpents, and of kine, and of sarabhas, and of
elephants, and of apes in multitudes, and of bulls, and of boars, and of
cats, and of dogs, and of spectres, and of all the Bhurundas, and of
vultures, and of Garudas, of chamaras, and of all the leopards, and of
mountains, and of seas, and of celestials, and of sages, and of all the
Gandharvas, and of ghosts with the Yakshas, and of the haters of the
gods, (Asuras), and of the Guhyakas in the field, and of the Nairitas and
of elephant-mouthed sharks, and of owls, and of beings having the forms
of fishes and horses, and of beings bearing swords and various other
weapons, and of Rakshasas wielding maces and clubs. And on that weapon
being hurled all the universe became filled with these as well as many
others wearing various shapes. And again and again wounded by beings of
various sights with (pieces of) flesh, fat, bones, and marrow on their
persons,--some having three heads, and some four tusks, and some four
mouths, and some four arms,--the Danavas met with destruction. And, then,
O Bharata, in a moment I slew all those Danavas, with other swarms of
arrows composed of the quintessence of stone, flaming like fire or the
sun, and possessed of the force of the thunder-bolt. And, seeing them
hewn by the Gandiva, and deprived of life, and thrown from the sky, I
again bowed unto that god--the Destroyer of Tripura. And, seeing those
adorned with unearthly ornaments, crushed by the weapon, the Raudra, the
charioteer of the celestials, experienced the greatest delight. And
having witnessed the accomplishment of that unbearable feat incapable of
being achieved even by the celestials themselves, Matali, the charioteer
of Sakra, paid homage unto me; and well-pleased, with joint hands said
these words. 'The feat that hath been achieved by thee, is incapable of
being borne even by the gods, nay,--in battle, the lord of the celestials
himself cannot perform this deed. The sky-coursing mighty city incapable
of being destroyed by the gods and the Asuras hast thou, O hero, crushed
by thy own prowess and by the energy of asceticism. And when that aerial
city had been destroyed, and when the Danavas also had been slain, their
wives, uttering cries of distress, like unto Kurari birds, with hair
dishevelled came out of the city. And bewailing for their sons and
brothers and fathers, they fell on the ground and cried with distressful
accents. And on being deprived for their lords, they beat their breasts,
their garlands and ornaments fallen off. And that city of Danavas, in
appearance like unto the city of the Gandharvas filled with lamentations
and stricken with dole and distress, and bereft of grace even like unto a
lake deprived of (its) elephants, or like unto a forest deprived of trees
and (deprived of its) masters, looked no longer beautiful--but it
vanished, like a cloud-constructed city. And when I had accomplished the
task, eftsoons from the field Matali took me of delighted spirits, unto
the abode of the lord of the celestials. And having slain those mighty
Asuras, and destroyed Hiranyapura, and having also killed the
Nivata-Kavachas, I came unto Indra. And, O exceedingly resplendent one,
as it had fallen out, Matali related in detail unto Devendra that entire
achievement of mine. And with the Marutas, hearing of the destruction of
Hiranyapura, of the neutralisation of the illusion, and of the slaughter
of the highly powerful Nivatakavachas in fight, the prosperous
thousand-eyed divine Purandara was well pleased, and exclaimed, 'Well
done; Well done!' And the king of the celestials together with the
celestials, cheering me again and again, said these sweet words, 'By thee
hath been achieved a feat incapable of being achieved by the gods and the
Asuras. And, O Partha, by slaying my mighty enemies, thou hast paid the
preceptor's fee. And, O Dhananjaya, thus in battle shalt thou always
remain calm, and discharge the weapons unerringly, and there shall not
stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas,
and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by
conquering it even by the might of thy arms, Kunti's son Yudhishthira,
will rule the earth.'"
SECTION CLXXIII
"Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the
celestial weapons with which I slew the fierce Nivata-Kavachas.'"
Vaisampayana said, "Thus having related (the facts touching) the arrival,
Dhananjaya passed that night there, together with all his brothers."
SECTION CLXXIV
Vaisampayana continued, "And when the night had passed, Yudhishthira the
just, arose and together with his brothers, performed the necessary
duties. He then spake unto Arjuna, that delight of his mother, saying, 'O
Kaunteya, do thou show (me) those weapons with which thou vanquished the
Danavas.' Thereat, O king, the exceedingly powerful Dhananjaya, the son
of Pandu, duly practising extreme purity, showed those weapons, O
Bharata, which had been given unto him by the celestials. Dhananjaya
seated on the earth, as his chariot, which had the mountain for its pole,
the base of the axle and the cluster of beautiful-looking bamboo trees
for its socket-pole, looked resplendent with that celestial armour of
great lustre, took his bow Gandiva and the conch-shell given to him by
the gods, commenced to exhibit those celestial weapons in order. And as
those celestial weapons had been set, the Earth being oppressed with the
feet (of Arjuna), began to tremble with (its) trees; and the rivers and
the mighty main became vexed; and the rocks were riven; and the air was
hushed. And the sun did not shine; and fire did not flame; and by no
means did the Vedas of the twice-born once shine. And, O Janamejaya, the
creatures peopling the interior of the earth, on being afflicted, rose
and surrounded the Pandava, trembling with joined hands and contorted
countenances. And being burnt by those weapons, they besought Dhananjaya
(for their lives). Then the Brahmarshis, and the Siddhas, and the
Maharshis and the mobile beings--all these appeared (on the scene). And
the foremost Devarshis, and the celestials and the Yakshas and the
Rakshasas and the Gandharvas and the feathered tribes and the (other)
sky-ranging beings--all these appeared (on the scene). And the Great-sire
and all the Lokapalas and the divine Mahadeva, came thither, together
with their followers. Then, O great king, bearing unearthly variegated
blossoms Vayu (the Wind-god) fell to strewing them around the Pandava.
And sent by the celestials, the Gandharvas chanted various ballads; and,
O monarch, hosts of the Apsaras danced (there). At such a moment, O king,
sent by the celestials, Narada arrived (there) and addressed Partha in
these sweet words, 'O Arjuna, Arjuna, do thou not discharge the celestial
weapons. These should never be discharged when there is no object (fit).
And when there is an object (present), they should also by no means be
hurled, unless one is sore pressed; for, O son of the Kurus, to discharge
the weapons (without occasion), is fraught with great evil. And, O
Dhananjaya, being duly kept as thou hast been instructed to these
powerful weapons will doubtless conduce to thy strength and happiness.
But if they are not properly kept, they, O Pandava, will become the
instrument for the destruction of the three worlds. So thou shouldst not
act in this way again. O Ajatasatru, thou too wilt behold even these
weapons, when Partha will use them for grinding (thy) enemies in battle.'"
SECTION CLXXV
Janamejaya said, "When that prime among heroes, having been accomplished
in arms, had returned from the abode of the slayer of Vritra, what did
Pritha's sons do in company with the warlike Dhananjaya?"
Vaisampayana said, "In company with that hero equal unto Indra,
Arjuna--that foremost of men, sported in the pleasure-gardens of the lord
of treasures (situated) in those woods on that romantic and excellent
mountain. And surveying those peerless and various pleasure-grounds
filled with diverse trees, that chief of men, Kiriti, ever intent upon
arms, ranged at large, bow in hand. And having through the grace of king
Vaisravana obtained a residence, those sons of a sovereign cared not for
the prosperity of men. And, O king, that period of their (lives) passed
peacefully. And having Partha in their company, they spent four years
there even like a single night. And as the Pandavas lived in the wood,
(these four years) and the former six, numbering ten, passed smoothly
with them.
"Then having seated themselves before the king, the vehement son of the
Wind-god, with Jishnu and the heroic twins, like unto the lord of the
celestials, earnestly addressed the king in these beneficial and pleasant
words. 'It is only to render thy promise effectual and to advance thy
interests, that, O king of the Kurus, forsaking the forest, we do not go
to slay Suyodhana together with all his followers. Although deserving of
happiness, yet have we been deprived of happiness. And this is the
eleventh year that (in this state) we have been living (in the forest).
And hereafter, deluding that one of evil mind and character, shall we
easily live out the period of non-discovery. And at thy mandate, O
monarch, free from apprehension, we have been ranging the woods, having
relinquished our honour. Having been tempted by our residence in the
vicinity, they (our enemies) will not believe that we have removed to a
distant realm. And after having lived there undiscovered for a year, and
having wreaked our revenge on that wicked wight, Suyodhana, with his
followers, we shall easily root out that meanest of men, slaying him and
regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the
earth. For, O king, if we dwell in this region like unto heaven itself,
we shall forget our sorrows. In that case, O Bharata, thy fame like, unto
a fragrant flower shall vanish from the mobile and the immobile worlds.
By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain
(great glory), and to perform various sacrifices. This that thou art
receiving from Kuvera, thou wilt, O foremost of men, be able to attain
any time. Now, O Bharata, turn thy mind towards the punishment and
destruction of foes that committed wrongs. O king, the wielder of the
thunderbolt himself is incapable of standing thy prowess. And intent upon
thy welfare, he, having Suparna for his mark (Krishna), and also the
grandson of Sini (Satyaki) never experience pain, even when engaged in
encounter with the gods, O Dharmaraja. And Arjuna is peerless in
strength, and so am I too, O best of kings. And as Krishna together with
the Yadavas is intent upon thy welfare, so am I also, O foremost of
monarchs, and the heroic twins accomplished in war. And encountering the
enemy, we, having for our main object the attainment by thee of wealth
and prosperity, will destroy them.'"
SECTION CLXXVI
Vaisampayana said, "When they had left their happy home in the beautiful
mountain abounding in cascades, and having birds, and the elephants of
the eight quarters, and the supernatural attendants of Kuvera (as
dwellers thereof), all happiness forsook those foremost of men of
Bharata's race. But afterwards on beholding Kuvera's favourite mountain,
Kailasa, appearing like clouds, the delight of those pre-eminent heroes
of the race of Bharata, became very great. And those foremost of heroic
men, equipped with scimitars and bows, proceeded contentedly, beholding
elevations and defiles, and dens of lions and craggy causeways and
innumerable water-falls and lowlands, in different places, as also other
great forests inhabited by countless deer and birds and elephants. And
they came upon beautiful woodlands and rivers and lakes and caves and
mountain caverns; and these frequently by day and night became the
dwelling place of those great men. And having dwelt in all sorts of
inaccessible places and crossing Kailasa of inconceivable grandeur, they
reached the excellent and surpassingly beautiful hermitage of
Vrishaparba. And meeting king Vrishaparba and received by him being they
became free from depression and then they accurately narrated in detail
to Vrishaparba the story of their sojourn in the mountains. And having
pleasantly passed one night in his sacred abode frequented by gods and
Maharshis, those great warriors proceeded smoothly towards the jujube
tree called Visala and took up their quarters there. Then all those
magnanimous men having reached the place of Narayana, continued to live
there, bereft of all sorrow, at beholding Kuvera's favourite lake,
frequented by gods and Siddhas. And viewing that lake, those foremost of
men, the sons of Pandu traversed that place, renouncing all grief even as
immaculate Brahmana rishis (do) on attaining a habitation in the Nandana
gardens. Then all those warriors having in due course happily lived at
Badari for one month, proceeded towards the realm of Suvahu, king of the
Kiratas, by following the same track by which they had come. And crossing
the difficult Himalayan regions, and the countries of China, Tukhara,
Darada and all the climes of Kulinda, rich in heaps of jewels, those
warlike men reached the capital of Suvahu. And hearing that those sons
and grandsons of kings had all reached his kingdom, Suvahu, elated with
joy, advanced (to meet them). Then the best of the Kurus welcomed him
also. And meeting king Suvahu, and being joined by all their charioteers
with Visoka at their head and by their attendants, Indrasena and others,
and also by the superintendents and servants of the kitchen, they stayed
there comfortably for one night. Then taking all the chariots and
chariot-men and dismissing Ghatotkacha together with his followers, they
next repaired to the monarch of mountains in the vicinity of the Yamuna.
In the midst of the mountain abounding in waterfalls and having grey and
orange-coloured slopes and summits covered with a sheet of snow, those
warlike men having then found the great forest of Visakhayupa like unto
the forest of Chitraratha and inhabited by wild boars and various kinds
of deer and birds, made it their home. Addicted to hunting as their chief
occupation, the sons of Pritha peacefully dwelt in that forest for one
year. There in a cavern of the mountain, Vrikodara, with a heart
afflicted with distraction and grief, came across a snake of huge
strength distressed with hunger and looking fierce like death itself. At
this crisis Yudhishthira, the best of pious men, became the protector of
Vrikodara and he, of infinite puissance, extricated Bhima whose whole
body had been fast gripped by the snake with its folds. And the twelfth
year of their sojourn in forests having arrived, those scions of the race
of Kuru, blazing in effulgence, and engaged in asceticism, always devoted
principally to the practice of archery, repaired cheerfully from that
Chitraratha-like forest to the borders of the desert, and desirous of
dwelling by the Saraswati they went there, and from the banks of that
river they reached the lake of Dwaitabana. Then seeing them enter
Dwaitabana, the dwellers of that place engaged in asceticism, religious
ordinances, and self-restraining exercises and in deep and devout
meditation and subsisting on things ground with stone (for want of teeth)
having procured grass-mats and water-vessels, advanced to meet them. The
holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the
catechu, the sirisha, the bel and the inguda and the karira and pilu and
sami trees grew on the banks of the Saraswati. Wandering about with
contentment in (the vicinity of) the Saraswati which was, as it were, the
home of the celestials, and the favourite (resort) of Yakshas and
Gandharvas and Maharshis, those sons of kings lived there in happiness."
SECTION CLXXVII
Janamejaya said, "How was it, O sage! that Bhima, of mighty prowess and
possessing the strength of ten thousand elephants, was stricken with
panic at (the sight of) that snake? Thou hast described him, that slayer
of his enemies, as dismayed and appalled with fear, even him, who by
fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas
and Rakshasas and who, in proud defiance, invited to a single combat,
Pulastya's son, the dispenser of all riches. I desire to hear this (from
you); great indeed is my curiosity."
SECTION CLXXVIII
Vaisampayana continued, "When the heroic Bhima of noble deed had said
this, the snake caught him, and coiled him all round with his body,
having thus subdued that mighty-aimed one, and freed his plump arms
alone, the serpent spake these words, 'By good fortune it is that, myself
being hungry, after long time the gods have to-day destined thee for my
food; for life is dear unto every embodied being, I should relate unto
thee the way in which I have come by this snake form. Hear, O best of the
pious, I have fallen into this plight on account of the wrath of the
Maharhis. Now desirous of getting rid of the curse, I will narrate unto
thee all about it. Thou hast, no doubt, heard of the royal sage, Nahusha.
He was the son of Ayu, and the perpetuator of the line of thy ancestors.
Even I am that one. For having affronted the Brahmanas I, by (virtue of)
Agastya's malediction, have come by this condition. Thou art my agnate,
and lovely to behold,--so thou shouldst not be slain by me,--yet I shall
to-day devour thee! Do thou behold the dispensation of Destiny! And be it
a buffalo, or an elephant, none coming within my reach at the sixth
division of the day, can, O best of men, escape. And, O best of the
Kurus, thou hast not been taken by an animal of the lower order, having
strength alone,--but this (hath been so) by reason only of the boon I
have received. As I was falling rapidly from Sakra's throne placed on the
front of his palace, I spake unto that worshipful sage (Agastya), 'Do
thou free me from this curse.' Thereat filled with compassion, that
energetic one said unto me, 'O king, thou shall be freed after the lapse
of some time.' Then I fell to the earth (as a snake); but my recollection
(of former life) did not renounce me. And although it be so ancient, I
still recollect all that was said. And the sage said unto me, That person
who conversant with the relation subsisting between the soul and the
Supreme Being, shall be able to answer the questions put by thee, shall
deliver thee. And, O king, taken by thee, strong beings superior to thee,
shall immediately lose their strength, I heard these words of those
compassionate ones, who felt attached unto me. And then the Brahmanas
vanished. Thus, O highly effulgent one, having become a serpent, I, doing
exceedingly sinful acts, live in unclean hell, in expectation of the
(appointed) time.' The mighty-armed Bhimasena addressed the serpent,
saying, 'I am not angry, O mighty snake,--nor do I blame myself. Since in
regard to happiness and misery, men sometimes possess the power of
bringing and dismissing them, and sometimes do not. Therefore one should
not fret one's mind. Who can baffle destiny by self-exertion? I deem
destiny to be supreme, and self-exertion to be of no avail. Smitten with
the stroke of destiny, the prowess of my arms lost, behold me to-day
fallen unto this condition without palpable cause. But to-day I do not so
much grieve for my own self being slain, as I do for my brothers deprived
of their kingdom, and exiled into the forest. This Himalaya is
inaccessible, and abounds with Yakshas and the Rakshasas, And searching
about for me, they will be distracted. And hearing that I have been
killed, (my brothers) will forego all exertion, for, firm in promise,
they have hitherto been controlled by my harsh speech, I being desirous
of gaining the kingdom. Or the intelligent Arjuna (alone), being versed
in every lore, and incapable of being overcome by gods and Rakshasas and
Gandharvas, will not be afflicted with grief. That mighty-armed and
exceedingly powerful one is able single-handed to speedily pull down from
his place even the celestials. What shall I say of the deceitfully
gambling son of Dhritarashtra, detested of all men, and filled with
haughtiness and ignorance! And I also grieve for my poor mother,
affectionate to her sons, who is ever solicitous for our greatness in a
large measure than is attained by our enemies. O serpent, the desire that
forlorn one had in me will all be fruitless in consequence of my
destruction. And gifted with manliness, the twins, Nakula and Sahadeva,
following their elder brother (me), and always protected by the strength
of my arms, will, owing to my destruction, be depressed and deprived of
their prowess, and stricken with grief. This is what I think.' In this
way Vrikodara lamented profusely. And being bound by the body of the
snake, he could not exert himself.
"On the other hand, Kunti's son, Yudhishthira, (seeing) and reflecting on
dreadful ill omens, became alarmed. Terrified by the blaze of the points
of the horizon, jackals stationing themselves on the right of that
hermitage, set up frightful and inauspicious yells. And ugly Vartikas as
of dreadful sight, having one wing, one eye, and one leg, were seen to
vomit blood, facing the sun. And the wind began to blow dryly, and
violently, attracting grits. And to the right all the beasts and birds
began to cry. And in the rear the black crows cried, 'Go!' 'Go!' And
momentarily his (Yudhishthira's) right arm began to twitch, and his chest
and left leg shook (of themselves). And indicating evil his left eye
contracted spasmodically. Thereupon, O Bharata, the intelligent
Yudhishthira the just, inferring some great calamity (to be imminent),
asked Draupadi, saying, 'Where is Bhima?' Thereat Panchali said that
Vrikodara had long gone out. Hearing this, that mighty-armed king set out
with Dhaumya, after having said unto Dhananjaya, "Thou shouldst protect
Draupadi.' And he also directed Nakula and Sahadeva to protect the
Brahmanas. And issuing from the hermitage that lord, Kunti's son,
following the footprints of Bhimasena, began to search for him in that
mighty forest. And on coming to the east, he found mighty leaders of
elephant-herds (slain) and saw the earth marked with Bhima's
(foot-prints). Then seeing thousands of deer and hundreds of lions lying
in the forest, the king ascertained his course. And on the way were
scattered trees pulled down by the wind caused by the thighs of that hero
endued with the speed of the wind as he rushed after the deer. And
proceeding, guided by those marks, to a spot filled with dry winds and
abounding in leafless vegetables, brackish and devoid of water, covered
with thorny plants and scattered over with gravel, stumps and shrubs and
difficult of access and uneven and dangerous, he saw in a mountain cavern
his younger brother motionless, caught in the folds of that foremost of
snakes."
SECTION CLXXIX
"Yudhishthira said, 'In this world, you are so learned in the Vedas and
Vedangas; tell me (then), what one should do to attain salvation?'
"The serpent replied, 'O scion of the Bharata's race, my belief is that
the man who bestows alms on proper objects, speaks kind words and tells
the truth and abstains from doing injury to any creature goes to heaven.'
"The snake replied, 'The relative merits of these virtues, truth and
alms-giving, kind speech and abstention from injury to any creature, are
known (measured) by their objective gravity (utility). Truth is
(sometimes) more praiseworthy than some acts of charity; some of the
latter again are more commendable than true speech. Similarly, O mighty
king, and lord of the earth, abstention from doing injury to any creature
is seen to be important than good speech and vice-versa. Even so it is, O
king, depending on effects. And now, if thou hast anything else to ask,
say it all, I shall enlighten thee!' Yudhishthira said, 'Tell me, O
snake, how the incorporal being's translation to heaven, its perception
by the senses and its enjoyment of the immutable fruits of its actions
(here below), can be comprehended.' The snake replied, 'By his own acts,
man is seen to attain to one of the three conditions of human existence,
of heavenly life, or of birth in the lower animal kingdom. Among these,
the man who is not slothful, who injures no one and who is endowed with
charity and other virtues, goes to heaven, after leaving this world of
men. By doing the very contrary, O king, people are again born as men or
as lower animals. O my son, it is particularly said in this connection,
that the man who is swayed by anger and lust and who is given to avarice
and malice falls away from his human state and is born again as a lower
animal, and the lower animals too are ordained to be transformed into the
human state; and the cow, the horse and other animals are observed to
attain to even the divine state.'[43] O my son, the sentient being,
reaping the fruits of his actions, thus transmigrates through these
conditions; but the regenerate and wise man reposes his soul in the
everlasting Supreme Spirit. The embodied spirit, enchained by destiny and
reaping the fruits of its own actions, thus undergoes birth after birth
but he that has lost touch of his actions, is conscious of the immutable
destiny of all born beings.[44]
"Yudhishthira asked, 'O snake, tell me truly and without confusion how
that dissociated spirit becomes cognisant of sound, touch, form, flavour,
and taste. O great-minded one, dost thou not perceive them,
simultaneously by the senses? Do thou, O best of snakes, answer all these
queries!' The snake replied, 'O long-lived one, the thing called Atman
(spirit), betaking itself to corporeal tenement and manifesting itself
through the organs of sense, becomes duly cognisant of perceptible
objects. O prince of Bharata's race, know that the senses, the mind, and
the intellect, assisting the soul in its perception of objects, are
called Karanas. O my son, the eternal spirit, going out of its sphere,
and aided by the mind, acting through the senses, the receptacles of all
perceptions, successively perceives these things (sound, form, flavour,
&c). O most valiant of men, the mind of living creatures is the cause of
all perception, and, therefore, it cannot be cognisant of more than one
thing at a time. That spirit, O foremost of men, betaking itself to the
space between the eyebrows, sends the high and low intellect to different
objects. What the Yogins perceive after the action of the intelligent
principle by that is manifested the action of the soul.'
"Yudhishthira said, 'O most intelligent one, you have fine intelligence
and you know all that is fit to be known. Why do you ask me that
question? You knew all and you performed such wonderful deeds and you
lived in heaven. How could then illusion overpower you? Great is my doubt
on this point.' The snake replied, 'Prosperity intoxicates even the wise
and valiant men. Those who live in luxury, (soon) lose their reason. So,
I too, O Yudhishthira, overpowered by the infatuation of prosperity, have
fallen from my high state and having recovered my self-consciousness, am
enlightening thee thus! O victorious king, thou hast done me a good turn.
By conversing with thy pious self, my painful curse has been expiated. In
days of yore, while I used to sojourn in heaven in a celestial chariot,
revelling in my pride, I did not think of anything else, I used to exact
tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas
and all other dwellers of the three worlds. O lord of earth, such was the
spell of my eyes, that on whatever creature, I fixed them, I instantly
destroyed his power. Thousands of Brahmarshis used to draw my chariot.
The delinquency, O king, was the cause of my fall from my high
prosperity. Among them, Agastya was one day drawing my conveyance, and my
feet came in contact with his body; Agastya then pronounced (this curse)
on me, in anger, 'Ruin seize thee, do thou become a snake.' So, losing my
glory, I fell down from that excellent car and while falling, I beheld
myself turned into a snake, with head downwards. I thus implored that
Brahmana, 'May this curse be extinguished, O adorable one! You ought to
forgive one who has been so foolish from infatuation.' Then he kindly
told me this, as I was being hurled down (from heaven), "The virtuous
king Yudhishthira will save thee from this curse, and when, O king,
horrible sin of pride will be extinguished in thee; thou shalt attain
salvation.' And I was struck with wonder on seeing (this) power of his
austere virtues; and therefore, have I questioned thee about the
attributes of the Supreme Spirit and of Brahmanas. Truth, charity,
self-restraint, penance, abstention from doing injury to any creature,
and constancy in virtue, these, O king, and not his race of family
connections, are the means, by which a man must always secure salvation.
May this brother of thine, the mighty Bhimasena, meet with good luck and
may happiness abide with thee! I must go to Heaven again.'"
SECTION CLXXXI
(Markandeya-Samasya Parva)
Vaisampayana said, "While they were dwelling at that place, there set in
the season of the rains, the season that puts an end to the hot weather
and is delightful to all animated beings. Then the black clouds, rumbling
loudly, and covering the heavens and the cardinal points, ceaselessly
rained during day and night. These clouds, counted by hundreds and by
thousands, looked like domes in the rainy season. From the earth
disappeared the effulgence of the sun; its place was taken by the
stainless lustre of the lightning; the earth became delightful to all,
being overgrown with grass, with gnats and reptiles in their joy; it was
bathed with rain and possessed with calm. When the waters had covered
all, it could not be known whether the ground was at all even or
uneven;--whether there were rivers or trees or hills. At the end of the
hot season, the rivers added beauty to the woods being themselves full of
agitated waters, flowing with great force and resembling serpents in the
hissing sound they made. The boars, the stags and the birds, while the
rain was falling upon them began to utter sounds of various kinds which
could be heard within the forest tracts. The chatakas, the peacocks and
the host of male Kohilas and the excited frogs, all ran about in joy.
Thus while the Pandavas were roaming about in the deserts and sandy
tracts, the happy season of rain, so various in aspect and resounding
with clouds passed away. Then set in the season of autumn, thronged with
ganders and cranes and full of joy; then the forest tracts were overrun
with grass; the river turned limpid; the firmament and stars shone
brightly., And the autumn, thronged with beasts and birds, was joyous and
pleasant for the magnanimous sons of Pandu. Then were seen nights, that
were free from dust and cool with clouds and beautified by myriads of
planets and stars and the moon. And they beheld rivers and ponds, adorned
with lilies and white lotuses, full of cool and pleasant water. And while
roving by the river Saraswati whose banks resembled the firmament itself
and were overgrown with canes, and as such abounded in sacred baths,
their joy was great. And those heroes who wielded powerful bows, were
specially glad to see the pleasant river Saraswati, with its limpid
waters full to the brim. And, O Janamejaya, the holiest night, that of
the full moon in the month of Kartika in the season of autumn, was spent
by them while dwelling there! And the sons of Pandu, the best of the
descendants of Bharata, spent that auspicious juncture with righteous and
magnanimous saints devoted to penance. And as soon as the dark fortnight
set in immediately after, the sons of Pandu entered the forest named the
Kamyaka, accompanied by Dhananjaya and their charioteers and cooks."
SECTION CLXXXII
Vaisampayana said, "O son of Kuru, they, Yudhishthira and others, having
reached the forest of Kamyaka, were, hospitably received by hosts of
saints and they lived together with Krishna. And while the sons of Pandu
were dwelling in security in that place, many Brahmanas came to wait upon
them. And a certain Brahmana said, 'He the beloved friend of Arjuna, of
powerful arms and possessed of self control, descendant of Sura, of a
lofty intellect, will come, for, O ye foremost of the descendants of
Kuru, Hari knows that ye have arrived here. For, Hari has always a
longing for your sight and always seeks your welfare. And Markandeya, who
lived very many years devoted to great austerities, given to study and
penance, will erelong come and meet you.' And the very moment that he was
uttering these words, there was beheld Krishna, coming thitherward upon a
car unto which were yoked the horses Saivya and Sugriva,--he the best of
those that ride on cars, accompanied by Satyabhama, is like Indra by
Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to
see those most righteous of the descendants of Kuru. And the sagacious
Krishna, having alighted from the car, prostrated himself, with pleasure
in his heart, before the virtuous king, in the prescribed way, and also
before Bhima, that foremost of powerful men. And he paid his respects to
Dhaumya, while the twin brothers prostrated themselves to him. And he
embraced Arjuna of the curly hair; and spoke words of solace to the
daughter of Drupada. And the descendant of the chief of the Dasaraha
tribe, that chastiser of foes, when he saw the beloved Arjuna come near
him, having seen him after a length of time, clasped him again and again.
And so too Satyabhama also, the beloved consort of Krishna, embraced the
daughter of Drupada, the beloved wife of the sons of Pandu. Then these
sons of Pandu, accompanied by their wife and priests, paid their respects
to Krishna, whose eyes resembled the white lotus and surrounded him on
all sides. And Krishna, when united with Arjuna, the son of Pritha, the
winner of riches and the terror of the demons assumed a beauty comparable
to that of Siva, the magnanimous lord of all created beings, when he, the
mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a
circlet of crowns on his head, gave an account of what had happened to
him in the forest to Krishna, the elder brother of Gada. And Arjuna
asked, saying, 'How is Subhadra, and her son Abhimanyu?' And Krishna, the
slayer of Madhu, having paid his respects in the prescribed form to the
son of Pritha, and to the priest, and seating himself with them there,
spoke to king Yudhishthira, in words of praise. And he said, 'O king,
Virtue is preferable to the winning of kingdoms; it is, in fact, practice
of austerities! By you who have obeyed with truth and candour what your
duty prescribed, have been won both this world and that to come! First
you have studied, while performing religious duties; having acquired in a
suitable way the whole science of arms, having won wealth by pursuing the
methods prescribed for the military caste, you have celebrated all the
time-honoured sacrificial rites. You take no delight in sensual
pleasures; you do not act, O lord of men, from motives of enjoyment, nor
do you swerve from virtue from greed of riches; it is for this, you have
been named the Virtuous King, O son of Pritha! Having won kingdoms and
riches and means of enjoyment, your best delight has been charity and
truth and practice of austerities, O King, and faith and meditation and
forbearance and patience! When the population of Kuru-jangala beheld
Krishna outraged in the assembly hall, who but yourself could brook that
conduct, O Pandu's son, which was so repugnant both to virtue and usage?
No doubt, you will, before long, rule over men in a praiseworthy way, all
your desires being fulfilled. Here are we prepared to chastise the Kurus,
as soon as the stipulation made by you is fully performed! And Krishna,
the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and
Yudhishthira, and the twins and Krishna, 'How fortunate that by your
blessing Arjuna the bearer of the coronet, has arrived after having
acquired the science of arms!" And Krishna, the leader of the Dasarha
tribe, accompanied by friends, likewise spoke to Krishna, the daughter of
Yajnasena, saying, 'How fortunate that you are united, safe and secure,
with Arjuna, the winner of riches!' And Krishna also said, 'O Krishna, O
daughter of Yajnasena, those sons of yours, are devoted to the study of
the science of arms, are well-behaved and conduct themselves on the
pattern, O Krishna, of their righteous friends. Your father and your
uterine brothers proffer them a kingdom and territories; but the boys
find no joy in the house of Drupada, or in that of their maternal uncles.
Safely proceeding to the land of the Anartas, they take the greatest
delight in the study of the science of arms. Your sons enter the town of
the Vrishnis and take an immediate liking to the people there. And as you
would direct them to conduct themselves, or as the respected Kunti would
do, so does Subhadra direct them in a watchful way. Perhaps, she is still
more careful of them. And, O Krishna, as Rukmini's son is the preceptor
of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the
preceptor and the refuge of your sons also! And a good preceptor, would
unceasingly give them lessons in the wielding of maces and swords and
bucklers, in missiles and in the arts of driving cars and of riding
horses, being valiant. And he, the son of Rukmini, having bestowed a very
good training upon them, and having taught them the art of using various
weapons in a proper way, takes satisfaction at the valorous deeds of your
sons, and of Abhimanyu. O daughter of Drupada! And when your son goes
out, in pursuit of (out-door) sports, each one of them is followed
thither by cars and horses and vehicles and elephants.' And Krishna said
to the virtuous king, Yudhishthira, The fighting men of the Dasarha
tribe, and the Kukuras, and the Andhakas--let these, O king, place
themselves at thy command--let them perform what thou desirest them. O
lord of men, let the army of the tribe of Madhus, (resistless) like the
wind, with their bows and led by Balarama whose weapon is the plough--let
that army, equipped (for war), consisting of horsemen and foot soldiers
and horses and cars and elephants, prepare to do your bidding. O son of
Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful
men, together with his followers and his hosts of friends to the path
betaken by the lord of Saubha, the son of the Earth! You, O ruler of men,
are welcome to stick to that stipulation which was made in the
assembly-hall--but let the city of Hastina be made ready for you, when
the hostile force has been slain by the soldiers of the Dasarha tribe!
Having roamed at your pleasure in all those places where you may desire
to go, having got rid of your grief and freed from all your sins--you
will reach the city of Hastina--the well-known city situated in the midst
of a fine territory!--Then the magnanimous king having been acquainted
with the view, thus clearly set forth by Krishna that best of men, and,
having applauded the same, and having deliberated, thus spoke with joined
palms unto Kesava, 'O Kesava, no doubt, thou art the refuge of the sons
of Pandu; for the sons of Pandu have their protector in thee! When the
time will come, there is no doubt that thou wilt do all the work just
mentioned by thee; and even more than the same! As promised by us, we
have spent all the twelve years in lonely forests. O Kesava, having in
the prescribed way completed the period for living unrecognised, the sons
of Pandu will take refuge in thee. This should be the intention of those
that associate with thee, O Krishna! The sons of Pandu swerve not from
the path of truth, for the sons of Pritha with their charity and their
piety with their people and their wives and with their relations have
their protector in thee!"
"The sons of Pandu, and the Brahmanas assembled here, and the daughter of
Drupada, and Satyabhama, likewise myself, are all anxious to hear your
most excellent words, O Markandeya! Propound to us the holy stories of
events of bygone times, and the eternal rules of righteous conduct by
which are guided kings and women and saints!"
Vaisampayana continued, "When they had all taken their seats, Narada
also, the divine saint, of purified soul, came on a visit to Pandu's
sons. Him also, then, of great soul, all those foremost men of superior
intellect, honoured in the prescribed form, by offering water to wash his
feet, and the well-known oblation called the Arghya. Then the godlike
saint, Narada, learning that they were about to hear the speech of
Markandeya, expressed his assent to the arrangement. And he, the
deathless, knowing what would be opportune, said smilingly, 'O saint of
the Brahmana caste, speak what you were about to say unto the sons of
Pandu!' Thus addressed, Markandeya, devoted to great austerities,
replied, 'Wait a moment. A great deal will be narrated.' Thus addressed,
the sons of Pandu, together with those twice-born ones, waited a moment,
looking at that great saint, (bright) as the mid-day sun."
Vaisampayana continued, "Pandu's son, the king of the Kuru tribe, having
observed that the great saint as willing to speak, questioned him with a
view to suggesting topics to speak upon, saying, 'You who are ancient (in
years), know the deeds of gods and demons, and illustrious saints, and of
all the royal ones. We consider you as worthy of being worshipped and
honoured; and we have long yearned after your company. And here is this
son of Devaki, Krishna, who has come to us on a visit. Verily, when I
look at myself, fallen away from happiness, and when I contemplate the
sons of Dhritarashtra, of evil life, flourishing in every way, the idea
arises in me that it is man who does all acts, good or bad, and that it
is he that enjoys the fruit the acts bring forth. How then is god the
agent? And, O best of those that are proficient in the knowledge of God,
how is it that men's actions follow them? Is it in this world? Or is it
in some subsequent existence? And, O best of righteous men among the
twice-born, in what way is an embodied animated being joined by his good
and evil deeds that seek him out? Is it after death? Or is it in this
world? And, O descendant of Bhrigu, is what we experience in this world
the result of the acts of this very life? Or will the acts of this life
bear fruit in the world to come? And where do the actions of an animated
being who is dead find their resting place?"
"Markandeya said, 'O best of those that can speak, this question befits
thee, and is just what it should be? Thou knowest all that there is to
know. But thou art asking this question, simply for the sake of form.
Here I shall answer thee: listen to me with an attentive mind, as to how
in this world and in that to come, a man experienceth happiness and
misery. The lord of born beings, himself sprung first of all, created,
for all embodied beings, bodies which were stainless, pure, and obedient
to virtuous impulses, O wisest of the descendants of Kuru! The ancient
men had all their desires fulfilled, were given to praiseworthy courses
of life, were speakers of truth, godly and pure. All were equal to the
gods, could ascend to the sky at their pleasure, and could come back
again; and all went about at their pleasure. And they had their death and
their life also under their own control; and they had few sufferings; had
no fear; and had their wishes fulfilled; and they were free from trouble;
could visit the gods and the magnanimous saints; knew by heart all
righteous rules; were self-controlled and free from envy. And they lived
many thousand years; and had many thousand sons. Then in course of time
they came to be restricted to walking solely on the surface of the earth,
overpowered by lust and wrath, dependent for subsistence upon falsehood
and trick, overwhelmed by greed and senselessness. Then those wicked men,
when disembodied, on account of their unrighteous and unblessed deeds,
went to hell in a crooked way. Again and again, they were grilled, and,
again and again they began to drag their miserable existence in this
wonderful world. And their desires were unfulfilled, the objects
unaccomplished, and their knowledge became unavailing. And their senses
were paralysed and they became apprehensive of everything and the cause
of other people's sufferings. And they were generally marked by wicked
deeds, and born in low families; they became wicked and afflicted with
diseases, and the terror of others. And they became short-lived and
sinful and they reaped the fruit of their terrible deeds. And coveting
everything, they became godless and indifferent in mind, O son of Kunti!
The destiny of every creature after death is determined by his acts in
this world. Thou hast asked me where this treasure of acts of the sage
and the ignorant remain, and where they enjoy the fruit of their good and
evil deeds! Do thou listen to the regulations on this subject! Man with
his subtle original body created by God lays up a great store of virtue
and vice. After death he quits his frail (outer) body and is immediately
born again in another order of beings. He never remains non-existent for
a single moment. In his new life his actions follow him invariably as
shadow and, fructifying, makes his destiny happy or miserable. The wise
man, by his spiritual insight, knows all creatures to be bound to an
immutable destiny by the destroyer and incapable of resisting the
fruition of his actions in good or evil fortune. This, O Yudhishthira, is
the doom of all creatures steeped in spiritual ignorance. Do thou now
hear of the perfect way attained by men of high spiritual perception!
Such men are of high ascetic virtue and are versed in all profane and
holy writ, diligent in performing their religious obligations and devoted
to truth. And they pay due homage to their preceptors and superiors and
practise Yoga, are forgiving, continent and energetic and pious and are
generally endowed with every virtue. By the conquest of the passions,
they are subdued in mind; by practising yoga they become free from
disease, fear and sorrow; they are not troubled (in mind). In course of
birth, mature or immature, or while ensconced in the womb, in every
condition, they with spiritual eyes recognize the relation of their soul
to the supreme Spirit. Those great-minded Rishis of positive and
intuitive knowledge passing through this arena of actions, return again
to the abode of the celestials. Men, O king, attain what they have in
consequence of the grace of the gods of Destiny or of their own actions.
Do thou not think otherwise. O Yudhishthira, I regard that as the highest
good which is regarded so in this world. Some attain happiness in this
world, but not in the next; others do so in the next, but not in this.
Some, again, attain happiness in this as well as in the next world; and
others neither here nor in the next world. Those that have immense
wealth, shine every day with well-decorated persons. O slayer of mighty
foes, being addicted to carnal pleasures, they enjoy happiness only in
this world, but not in the next. But those who are engaged in spiritual
meditations and the study of the Vedas, who are diligent in asceticism,
and who impair the vigour of their bodies by performing their duties, who
have subdued their passions, and who refrain from killing any animated
being, those men, O slayer of thy enemies, attain happiness in the next
world, but not in this! Those who first live a pious life, and virtuously
acquire wealth in due time and then marry and perform sacrifices, attain
bliss both in this and the next world. Those foolish men again who do not
acquire knowledge, nor are engaged in asceticism or charity or increasing
their species; or in encompassing the pleasures and enjoyments of this
world, attain bliss neither in this nor in the next world. But all of you
are proficient in knowledge and possessed of great power and strength and
celestial vigour. For the extermination (of the wicked) and for serving
the purposes of the gods, ye have come from the other world and have
taken your birth in this! Ye, who are so valiant, and engaged in
asceticism, self-restraining exercises, and religious ordinances, and
fond of exertion, after having performed great deeds and gratified the
gods and Rishis and the Pitris, ye will at last in due course attain by
your own acts the supreme region--the abode of all virtuous men! O
ornament of Kuru's race, may no doubts cross thy mind on account of these
thy sufferings, for this affliction is for thy good!"
SECTION CLXXXIII
SECTION CLXXXIV
"Markandeya continued, 'While those two men were thus disputing in the
presence of the Munis, who were engaged in Vainya's sacrifice the latter
enquired, 'What is the matter with them, that maketh them talk so
vociferously?' Then the very pious Kasyapa learned in all religious lore,
approaching the disputants asked them what was the matter. And then
Gautama, addressing that assembly of great Munis said, 'Listen, O great
Brahmanas, to the point in dispute between us. Atri hath said that Vainya
is the ruler of our destinies; great is our doubt on this point.'
SECTION CLXXXV
"Markandeya continued, 'O thou conqueror of hostile cities, in this
connection Saraswati too, when interrogated by that intelligent Muni
Tarkshya, had said (this). Do thou listen to her words! Tarkshya had
asked, saying, 'Excellent lady, what is the best thing for a man to do
here below, and how must he act so that he may not deviate from (the path
of) virtue. Tell me all this, O beautiful lady, so that instructed by
thee, I may not fall away from the path of virtue! When and how must one
offer oblations to the (sacred) fire and when must he worship so that
virtue may not be compromised? Tell me all this, O excellent lady, so
that I may live without any passions, craving, or desire, in this world.'
"Saraswati said, 'He who is engaged in the study of the Vedas, and with
sanctity and equanimity perceives the supreme Godhead in his proper
sphere, ascends the celestial regions and attains supreme beatitude with
the Immortals. Many large, beautiful, pellucid and sacred lakes are
there, abounding with fish, flowers, and golden lilies. They are like
shrines and their very sight is calculated to assuage grief. Pious men,
distinctively worshipped by virtuous well-adorned golden-complexioned
Apsaras, dwell in contentment on the shores of those lakes. He who giveth
cows (to Brahmanas) attaineth the highest regions; by giving bullocks he
reacheth the solar regions, by giving clothes he getteth to the lunar
world, and by giving gold he attaineth to the state of the Immortals. He
who giveth a beautiful cow with a fine calf, and which is easily milked
and which doth not run away, is (destined) to live for as many years in
the celestial regions as there are hairs on the body of that animal. He
who giveth a fine, strong, powerful, young bullock, capable of drawing
the plough and bearing burdens, reacheth the regions attained by men who
give ten cows. When a man bestoweth a well-caparisoned kapila cow with a
brazen milk-pail and with money given afterwards, that cow becoming, by
its own distinguished qualities, a giver of everything reacheth the side
of the man who gave her away. He who giveth away cows, reapeth
innumerable fruits of his action, measured by the hairs on the body of
that animal. He also saveth (from perdition) in the next world his sons
and grandsons and ancestors to the seventh generation. He who presenteth
to a Brahmana, sesamum made up in the form of a cow, having horns made of
gold, with money besides, and a brazen milk-pail, subsequently attaineth
easily to the regions of the Vasus. By his own acts man descends into the
darksome lower regions, infested by evil spirits (of his own passions)
like a ship tossed by the storm in the high seas; but the gift of kine to
Brahmanas saves him in the next world. He who giveth his daughter in
marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas
and who duly maketh other presents, attaineth to the regions of
Purandara. O Tarkshya, the virtuous man who is constant in presenting
oblations to the sacred fire for seven years, sanctifieth by his own
action seven generations up and down.'
"Tarkshya said, 'O beautiful lady, explain to me who ask thee, the rules
for the maintenance of the sacred fire as inculcated in the Vedas. I
shall now learn from thee the time-honoured rules for perpetually keeping
up the sacred fire.'"
SECTION CLXXXVI
Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya,
'Do thou now narrate the history of Vaivaswata Manu?
"Markandeya replied, 'O king, O foremost of men, there was a powerful and
great Rishi of the name of Manu. He was the son of Vivaswan and was equal
unto Brahma in glory. And he far excelled his father and grandfather in
strength, in power, in fortune, as also in religious austerities. And
standing on one leg and with uplifted hand, that lord of men did severe
penance in the jujube forest called Visala. And there with head downwards
and with steadfast eyes he practised the rigid and severe penance for ten
thousand years. And one day, whilst he was practising austerities there
with wet clothes on and matted hair on head, a fish approaching the banks
of the Chirini, addressed him thus, 'Worshipful sir, I am a helpless
little fish, I am afraid of the large ones; therefore, do thou, O great
devotee, think it worth thy while to protect me from them; especially as
this fixed custom is well established amongst us that the strong fish
always preys upon the weak ones. Therefore do thou think it fit to save
me from being drowned in this sea of terrors! I shall requite thee for
thy good offices.' On hearing these words from the fish, Vaivaswata Manu
was overpowered with pity and he took out the fish from the water with
his own hands. And the fish which had a body glistening like the rays of
the moon when taken out of the water was put back in an earthen
water-vessel. And thus reared that fish O king, grew up in size and Manu
tended it carefully like a child. And after a long while, it became so
large in size, that there was no room for it in that vessel. And then
seeing Manu (one day), it again addressed these words to him, 'Worshipful
sir, do thou appoint some better habitation for me.' And then the
adorable Manu, the conqueror of hostile cities, took it out of that
vessel and carried it to a large tank and placed it there. And there
again the fish grew for many a long year. And although the tank was two
yojanas in length and one yojana in width, even there, O lotus-eyed son
of Kunti and ruler of men, was no room for the fish to play about! And
beholding Manu it said again, 'O pious and adorable father, take me to
the Ganga, the favourite spouse of the Ocean so that I may live there; or
do as thou listest. O sinless one, as I have grown to this great bulk by
thy favour I shall do thy bidding cheerfully.' Thus asked the upright and
continent and worshipful Manu took the fish to the river Ganga and he put
it into the river with his own hands. And there, O conqueror of thy
enemies, the fish again grew for some little time and then beholding
Manu, it said again, 'O lord, I am unable to move about in the Ganga on
account of my great body; therefore, worshipful sir, do thou please take
me quickly to the sea!' O son of Pritha, Manu then taking it out of the
Ganga, carried it to the sea and consigned it there. And despite its
great bulk, Manu transported it easily and its touch and smell were also
pleasant to him. And when it was thrown into the sea by Manu, it said
these words to him with a smile, 'O adorable being, thou hast protected
me with special care; do thou now listen to me as to what thou shouldst
do in the fulness of time! O fortunate and worshipful sir, the
dissolution of all this mobile and immobile world is nigh at hand. The
time for the purging of this world is now ripe. Therefore do I now
explain what is good for thee! The mobile and immobile divisions of the
creation, those that have the power of locomotion, and those that have it
not, of all these the terrible doom hath now approached. Thou shall build
a strong massive ark and have it furnished with a long rope. On that must
thou ascend, O great Muni, with the seven Rishis and take with thee all
the different seeds which were enumerated by regenerate Brahmanas in days
of yore, and separately and carefully must thou preserve them therein.
And whilst there, O beloved of the Munis, thou shall wait for me, and I
shall appear to thee like a horned animal, and thus, O ascetic, shall
thou recognise me! And I shall now depart, and thou shall act according
to my instructions, for, without my assistance, thou canst not save
thyself from that fearful flood.' Then Manu said unto the fish, 'I do not
doubt all that thou hast said, O great one! Even so shall I act!' And
giving instructions to each other, they both went away. And Manu then, O
great and powerful king and conqueror of thy enemies, procured all the
different seeds as directed by the fish, and set sail in an excellent
vessel on the surging sea. And then, O lord of the earth, he bethought
himself of that fish. And the fish too, O conqueror of thy enemies and
foremost scion of Bharata's race, knowing his mind, appeared there with
horns on his head. And then, O tiger among men, beholding in the ocean
that horned fish emerging like a rock in the form of which he had been
before appraised, he lowered the ropy noose on its head. And fastened by
the noose, the fish, O king and conqueror of hostile cities, towed the
ark with great force through the salt waters. And it conveyed them in
that vessel on the roaring and billow beaten sea. And, O conqueror of thy
enemies and hostile cities, tossed by the tempest on the great ocean, the
vessel reeled about like a drunken harlot. And neither land nor the four
cardinal points of the compass, could be distinguished.
And there was water everywhere and the waters covered the heaven and the
firmament also. And, O bull of Bharata's race, when the world was thus
flooded, none but Manu, the seven Rishis and the fish could be seen. And,
O king, the fish diligently dragged the boat through the flood for many a
long year and then, O descendant of Kuru and ornament of Bharata's race,
it towed the vessel towards the highest peak of the Himavat. And, O
Bharata, the fish then told those on the vessel to tie it to the peak of
the Himavat. And hearing the words of the fish they immediately tied the
boat on that peak of the mountain and, O son of Kunti and ornament of
Bharata's race, know that that high peak of the Himavat is still called
by the name of Naubandhana (the harbour). Then the fish addressing the
associated Rishis told them these words, 'I am Brahma, the Lord of all
creatures; there is none greater than myself. Assuming the shape of a
fish, I have saved you from this cataclysm. Manu will create (again) all
beings--gods, Asuras and men, all those divisions of creation which have
the power of locomotion and which have it not. By practicing severe
austerities he will acquire this power, and with my blessing, illusion
will have no power over him.'
"So saying the fish vanished instantly. And Vaivaswata Manu himself
became desirous of creating the world. In this work of creation illusion
overtook him and he, therefore, practised great asceticism. And endowed
with ascetic merit, Manu, O ornament of Bharata's race, again set about
his work of creating all beings in proper and exact order. This story
which I have narrated to thee and the hearing of which destroyeth all
sin, is celebrated as the Legend of the Fish. And the man who listeneth
every day to this primeval history of Manu, attaineth happiness and all
other objects of desire and goeth to heaven."
SECTION CLXXXVII
"O king, towards the end of those thousands of years constituting the
four Yugas and when the lives of men become so short, a drought occurs
extending for many years. And then, O lord of the earth, men and
creatures endued with small strength and vitality, becoming hungry die by
thousands. And then, O lord of men, seven blazing Suns, appearing in the
firmament, drink up all the waters of the Earth that are in rivers or
seas. And, O bull of the Bharata race, then also everything of the nature
of wood and grass that is wet to dry, is consumed and reduced to ashes.
And then, O Bharata, the fire called Samvartaka impelled by the winds
appeareth on the earth that hath already been dried to cinders by the
seven Suns. And then that fire, penetrating through the Earth and making
its appearance, in the nether regions also, begetteth great terror in the
hearts of the gods, the Danavas and the Yakshas. And, O lord of the
earth, consuming the nether regions as also everything upon this Earth
that fire destroyeth all things in a moment. And that fire called
Samvartaka aided by that inauspicious wind, consumeth this world
extending for hundreds and thousands of yojanas. And that lord of all
things, that fire, blazing forth in effulgence consumeth this universe
with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas.
And there rise in the sky deep masses of clouds, looking like herds of
elephants and decked with wreaths of lightning that are wonderful to
behold. And some of those clouds are of the hue of the blue lotus; and
some are of the hue of the water-lily; and some resemble in tint the
filaments of the lotus and some are purple and some are yellow as
turmeric and some of the hue of the crows' egg. And some are bright as
the petals of the lotus and some red as vermillion. And some resemble
palatial cities in shape and some herds of elephants. And some are of the
form of lizards and some of crocodiles and sharks. And, O king, the
clouds that gather in the sky on the occasion are terrible to behold and
wreathed with lightnings, roar frightfully. And those vapoury masses,
charged with rain, soon cover the entire welkin. And, O king, those
masses of vapour then flood with water the whole earth with her mountains
and forests and mines. And, O bull among men, urged by the Supreme Lord
those clouds roaring frightfully, soon flood over the entire surface of
the earth. And pouring in a great quantity of water and filling the whole
earth, they quench that terrible inauspicious fire (of which I have
already spoken to thee). And urged by the illustrious Lord those clouds
filling the earth with their downpour shower incessantly for twelve
years. And then, O Bharata, the Ocean oversteps his continents, the
mountains sunder in fragments, and the Earth sinks under the increasing
flood. And then moved on a sudden by the impetus of the wind, those
clouds wander along the entire expanse of the firmament and disappear
from the view. And then, O ruler of men, the Self-create Lord--the first
Cause of everything--having his abode in the lotus, drinketh those
terrible winds and goeth to sleep, O Bharata!
"And then when the universe become one dead expanse of water, when all
mobile and immobile creatures have been destroyed, when the gods and the
Asuras cease to be, when the Yakshas and the Rakshasas are no more, when
man is not, when trees and beasts of prey have disappeared, when the
firmament itself has ceased to exist, I alone, O lord of the earth,
wander in affliction. And, O best of kings, wandering over that dreadful
expanse of water, my heart becometh afflicted in consequence of my not
beholding any creature! And, O king, wandering without cessation, through
that flood, I become fatigued, but I obtain no resting place! And some
time after I behold in that expanse of accumulated waters a vast and
wide-extending banian tree, O lord of earth! And I then behold, O
Bharata, seated on a conch, O king, overlaid with a celestial bed and
attached to a far-extended bough of that banian, a boy, O great king, of
face fair as the lotus or the moon, and of eyes, O ruler of men, large as
petals of a full blown lotus! And at this sight, O lord of earth, wonder
filled my heart. And I asked myself, 'How doth this boy alone sit here
when the world itself hath been destroyed?' And, O king, although I have
full knowledge of the Past, the Present, and the Future, still I failed
to learn anything of this by means of even ascetic meditation. Endued
with the lustre of the Atasi flower, and decked with the mark of
Sreevatsa, he seemed to me to be like the abode of Lakshmi, herself. And
that boy, of eyes like the petals of the lotus, having the mark of
Sreevatsa, and possessed of blazing effulgence, then addressed me in
words highly pleasant to the ear, saying, 'O sire, I know thee to be
fatigued and desirous of rest. O Markandeya of Bhrigu's race, rest thou
here as long as thou wishest. O best of Munis, entering within my body,
rest thou there. That hath been the abode assigned to thee by me. I have
been pleased with thee.' Thus addressed by that boy, a sense of total
disregard possessed me in respect both of my long life and state of
manhood. Then that boy suddenly opened his mouth, and as fate would have
it, I entered his mouth deprived of the power of motion. But O king,
having suddenly entered into the stomach of that boy, I behold there the
whole earth teeming with cities and kingdoms. And, O best of men, while
wandering through the stomach of that illustrious one, I behold the
Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the
Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu,
the Vipasa, and the Godavari; the Vaswokasara, the Nalini and the
Narmada; the Tamra, and the Venna also of delightful current and sacred
waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the
Vitasti, O great king, and that large river, the Cavery; the one also, O
tiger among men, the Visalya, and the Kimpuna also. I beheld all these
and many other rivers that are on the earth! And, O slayer of foes, I
also beheld there the ocean inhabited by alligators and sharks, that mine
of gems, that excellent abode of waters. And I beheld there the firmament
also, decked with the Sun and the Moon, blazing with effulgence, and
possessed of lustre of fire of the Sun. And I beheld there, O king, the
earth also, graced with woods and forests. And, O monarch, I beheld there
many Brahmanas also, engaged in various sacrifices; and the Kshatriyas
engaged in doing good to all the orders; and the Vaisyas employed in
pursuits in agriculture; and the Sudras devoted to the service of the
regenerate classes. And, O king, while wandering through the stomach of
that high-souled one, I also beheld the Himavat and the mountains of
Hemakuta. And I also saw Nishada, and the mountains of Sweta abounding in
silver. And, O king, I saw there the mountain Gandhamadana, and, O tiger
among men, also Mandara and the huge mountains of Nila. And, O great
king, I saw there the golden mountains of Meru and also Mahendra and
those excellent mountains called the Vindhyas. And I beheld there the
mountains of Malaya and of Paripatra also. These and many other mountains
that are on earth were all seen by me in his stomach. And all these were
decked with jewels and gems. And, O monarch, while wandering through his
stomach, I also beheld lions and tigers and boars and, indeed, all other
animals that are on earth, O great king! O tiger among men, having
entered his stomach, as I wandered around, I also beheld the whole tribe
of the gods with their chief Sakra, the Sadhyas, the Rudras, the Adityas,
the Guhyakas, the Pitris, the Snakes and the Nagas, the feathery tribes,
the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the
Rishis, the hordes of the Daityas and the Danavas, and the Nagas also. O
king, and the sons of Singhika and all the other enemies of the gods;
indeed what else of mobile and immobile creatures may be seen on earth,
were all seen by me, O monarch, within the stomach of that high-souled
one. And, O lord, living upon fruits I dwelt within his body for many
centuries wandering over the entire universe that is there. Never did I
yet, O king, behold the limits of his body. And when, O lord of earth, I
failed to measure the limits of that high-souled one's body, even though
I wandered within him continuously in great anxiety of mind. I then, in
thought and deed sought the protection of that boon-giving and
pre-eminent Deity, duly acknowledging his superiority. And when I had
done this, O king, I was suddenly projected (from within his body)
through that high-souled one's open mouth by means, O chief of men, of a
gust of wind. And, O king, I then beheld seated on the branch of that
very banian that same Being of immeasurable energy, in the form of a boy
with the mark of Sreevatsa (on his breast) having, O tiger among men,
swallowed up the whole universe. And that boy of blazing effulgence and
bearing the mark of Sreevatsa and attired in yellow robes, gratified with
me, smilingly addressed me, saying, 'O Markandeya, O best of Munis,
having dwelt for some time within my body, thou hast been fatigued! I
shall however speak unto thee.' And as he said this to me, at that very
moment I acquired a new sight, so to speak, in consequence of which I
beheld myself to be possessed of true knowledge and emancipated from the
illusions of the world. And, O child, having witnessed the inexhaustible
power of that Being of immeasurable energy, I then worshipped his revered
and well-shaped feet with soles bright as burnished copper and
well-decked with toes of mild red hue, having placed them carefully on my
head and joining my palms in humility and approaching him with reverence.
I beheld that Divine Being who is the soul of all things and whose eyes
are like the petals of the lotus. And having bowed unto him with joined
hands I addressed him saying, 'I wish to know thee, O Divine Being, as
also this high and wonderful illusion of thine! O illustrious one, having
entered into thy body through thy mouth, I have beheld the entire
universe in thy stomach! O Divine Being, the gods, the Danavas and the
Rakshasas, the Yakshas, the Gandharvas, and the Nagas, indeed, the whole
universe mobile and immobile, are all within thy body! And though I have
ceaselessly wandered through thy body at a quick pace, through thy grace,
O God, my memory faileth me not. And, O great lord, I have come out of
thy body at thy desire but not of mine! O thou of eyes like lotus leaves,
I desire to know thee who art free from all faults! Why dost thou stay
here in the form of a boy having swallowed up the entire universe? It
behoveth thee to explain all this to me. Why, O sinless one, is the
entire universe within thy body? How long also, O chastiser of foes, wilt
thou stay here? Urged by a curiosity that is not improper for Brahmanas,
I desire, O Lord of all the gods, to hear all this from thee, O thou of
eyes like lotus leaves, with every detail and exactly as it all happens,
for all I have seen, O Lord, is wonderful and inconceivable!' And thus
addressed by me, that deity of deities, of blazing effulgence and great
beauty, that foremost of all speakers consoling me properly, spoke unto
me these words."
SECTION CLXXXVIII
"Markandeya continued, 'The Deity then said, 'O Brahmana, the gods even
do not know me truly! As however, I have been gratified with thee, I will
tell thee how I created the universe! O regenerate Rishi, thou art
devoted to thy ancestors and hast also sought my protection! Thou hast
also beheld me with thy eyes, and thy ascetic merit also is great! In
ancient times I called the waters by the name of Nara; and because the
waters have ever been my ayana or home, therefore have I been called
Narayana (the water-homed). O best of regenerate ones, I am Narayana, the
Source of all things, the Eternal, the Unchangeable. I am the Creator of
all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I
am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the
lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the
lord of the created things. And, O best of regenerate ones, I am he
called Dhatri, and he also that is called Vidhatri, and I am Sacrifice
embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon
are my eyes; the Heaven is the crown of my head, the firmament and the
cardinal points are my ears; the waters are born of my sweat. Space with
the cardinal points are my body, and the Air is my mind. I have performed
many hundreds of sacrifices with gifts in profusion. I am always present
in the sacrifices of the gods; and they that are cognisant of the Vedas
and officiate therein, make their offerings to me. On earth the Kshatriya
chiefs that rule over men, in performing their sacrifices from desire of
obtaining heaven, and the Vaisyas also in performing theirs from desire
of winning those happy regions, all worship me at such times and by those
ceremonials. It is I who, assuming the form of Sesha support (on my head)
this earth bounded by the four seas and decked by Meru and Mandara. And O
regenerate one, it is I who, assuming the form of a boar, had raised in
days of yore this earth sunk in water. And, O best of Brahmanas, it is I
who, becoming the fire that issues out of the Equine mouth, drink up the
waters (of the ocean) and create them again. In consequence of my energy
from my mouth, my arms, my thighs, and my feet gradually sprang Brahmanas
and Kshatriyas and Vaisyas and Sudras. It is from me that the Rik, the
Sama, the Yajus, and the Atharvan Vedas spring, and it is in me that they
all enter when the time cometh. Brahmanas devoted to asceticism, they
that value Peace as the highest attribute, they that have their souls
under complete control, they that are desirous of knowledge, they that
are freed from lust and wrath and envy, they that are unwedded to things
of the earth, they that have their sins completely washed away, they that
are possessed of gentleness and virtue, and are divested of pride, they
that have a full knowledge of the Soul, all worship me with profound
meditation. I am the flame known as Samvartaka, I am the Wind called by
that name, I am the Sun wearing that appellation, and I am the fire that
hath that designation. And, O best of Brahmanas, those things that are
seen in the firmament as stars, know them to be the pores of my skin. The
ocean--those mines of gems and the four cardinal points, know, O
Brahmana, are my robes, my bed, and my home. By me have they been
distributed for serving the purposes of the gods. And, O best of men,
know also that lust, wrath, joy, fear, and the over-clouding of the
intellect, are all different forms of myself. And, O Brahmana, whatever
is obtained by men by the practice of truth, charity, ascetic
austerities, and peace and harmlessness towards all creatures, and such
other handsome deeds, is obtained because of my arrangements. Governed by
my ordinance, men wander within my body, their senses overwhelmed by me.
They move not according to their will but as they are moved by me.
Regenerate Brahmanas that have thoroughly studied the Vedas, that have
tranquillity in their souls, they that have subdued their wrath, obtain a
high reward by means of their numerous sacrifices. That reward, however,
is unattainable by men that are wicked in their deeds, overwhelmed by
covetousness, mean and disreputable with souls unblessed and impure.
Therefore, must thou know, O Brahmana that this reward which is obtained
by persons having their souls under control and which is unobtainable by
the ignorant and the foolish,--this which is attainable by asceticism
alone,--is productive of high merit. And, O best of men, at those times
when virtue and morality decrease and sin and immorality increase, I
create myself in new forms. And, O Muni, when fierce and malicious
Daityas and Rakshasas that are incapable of being slain by even the
foremost of the gods, are born on earth, I then take my birth in the
families of virtuous men, and assuming human body restore tranquillity by
exterminating all evils. Moved by my own maya, I create gods and men, and
Gandharvas and Rakshasas, and all immobile things and then destroy them
all myself (when the time cometh). For the preservation of rectitude and
morality I assume a human form, and when the season for action cometh, I
again assume forms that are inconceivable. In the Krita age I become
white, in the Treta age I become yellow, in the Dwapara I have become red
and in the Kali age I become dark in hue, I the Kali age, the proportion
of immorality becometh three-fourths, (a fourth only being that of
morality). And when the end of the Yuga cometh, assuming the fierce form
of Death, alone I destroy all the three worlds with their mobile and
immobile existences. With three steps, I cover the whole Universe; I am
the Soul of the universe; I am the source of all happiness; I am the
humbler of all pride; I am omnipresent; I am infinite; I am the Lord of
the senses; and my prowess is great. O Brahmana, alone do I set a-going
the wheel of Time; I am formless; I am the Destroyer of all creatures;
and I am the cause of all efforts of all my creatures. O best of Munis,
my soul completely pervadeth all my creatures, but, O foremost of all
regenerate ones, no one knoweth me. It is me that the pious and the
devoted worship in all the worlds. O regenerate one, whatever of pain
thou hast felt within my stomach, know, O sinless one, that all that is
for thy happiness and good fortune. And whatever of mobile and immobile
objects thou hast seen in the world, everything hath been ordained by my
Soul which is the Spring of all existence. The grandsire of all creatures
is half my body; I am called Narayana, and I am bearer of the
conch-shell, the discus and the mace. O regenerate Rishi, for a period
measured by a thousand times the length of the Yugas, I who am the
Universal Soul sleep overwhelming all creatures in insensibility. And, O
best of regenerate Rishis, I stay here thus for all time, in the form of
a boy though I am old, until Brahma waketh up. O foremost of Brahmanas,
gratified with thee, I who am Brahma have repeatedly granted thee boons,
O thou who art worshipped by regenerate Rishis! Beholding one vast
expanse of water and seeing that all mobile and immobile creatures have
been destroyed, thou wert afflicted with melancholy. I know this, and it
is for this that I showed thee the universe (within my stomach). And
while thou wert within my body, beholding the entire universe, thou wert
filled with wonder and deprived of thy senses. O regenerate Rishi, it is
for this that thou wert speedily brought out by me through my mouth. I
have (now) told thee of that Soul which is incapable of being
comprehended by the gods and the Asuras. And as long as that great
ascetic, the holy Brahma, doth not awake, thou, O regenerate Rishi, canst
happily and trustfully dwell here. And when that Grandsire of all
creatures awaketh up, I will then, O best of Brahmanas, alone create all
creatures endued with bodies, the firmament, the earth, light, the
atmosphere, water, and indeed all else of mobile and immobile creatures
(that thou mayst have seen) on the earth!'
SECTION CLXXXIX
"Vaisampayana said Yudhishthira, the son of Kunti, once more asked the
great Muni Markandeya about the future course of the government of the
Earth.
"And Yudhishthira said, 'O thou foremost of all speakers, O Muni of
Bhrigu's race, that which we have heard from thee about the destruction
and re-birth of all things at the end of the Yuga, is, indeed, full of
wonder! I am filled with curiosity, however, in respect of what may
happen in the Kali age. When morality and virtue will be at an end, what
will remain there! What will be the prowess of men in that age, what
their food, and what their amusements? What will be the period of life at
the end of the Yuga? What also is the limit, having attained which the
Krita age will begin anew? Tell me all in detail, O Muni, for all that
thou narratest is varied and delightful.'
"And when those terrible times will be over, the creation will begin
anew. And men will again be created and distributed into the four orders
beginning with Brahmanas. And about that time, in order that men may
increase, Providence, according to its pleasure, will once more become
propitious. And then when the Sun, the Moon, and Vrihaspati will, with
the constellation Pushya[47], enter the same sign, the Krita age will
begin again. And the clouds will commence to shower seasonably, and the
stars and stellar conjunctions will become auspicious. And the planets,
duly revolving in their orbits, will become exceedingly propitious. And
all around, there will be prosperity and abundance and health and peace.
And commissioned by Time, a Brahmana of the name of Kalki will take his
birth. And he will glorify Vishnu and possess great energy, great
intelligence, and great prowess. And he will take his birth in a town of
the name of Sambhala in an auspicious Brahmana family. And vehicles and
weapons, and warriors and arms, and coats of mail will be at his disposal
as soon as he will think of them. And he will be the king of kings, and
ever victorious with the strength of virtue. And he will restore order
and peace in this world crowded with creatures and contradictory in its
course. And that blazing Brahmana of mighty intellect, having appeared,
will destroy all things. And he will be the Destroyer of all, and will
inaugurate a new Yuga. And surrounded by the Brahmanas, that Brahmana
will exterminate all the mlecchas wherever those low and despicable
persons may take refuge."
SECTION CLXL
"These, O Yudhishthira, are the courses of the Krita, the Treta, the
Dwapara and the succeeding age. I have now narrated to thee everything. I
have also told thee, O son of Pandu, the periods embraced by the several
Yugas as generally known. I have now told thee everything appertaining to
both the past and the future as narrated by Vayu in the Purana (which
goes by his name and) which is adored by the Rishis. Being immortal I
have many a time beheld and otherwise ascertained the courses of the
world. Indeed, all I have seen and felt I have now told thee. And, O thou
of unfading glory, listen now with thy brothers to something else I will
presently tell thee for clearing thy doubts about religion! O thou
foremost of virtuous men, thou shouldst always fix thy soul on virtue,
for, O monarch, a person of virtuous soul obtaineth bliss both here and
hereafter. And, O sinless one, listen to the auspicious words that I will
now speak to thee. Never do thou humiliate a Brahmana, for a Brahmana, if
angry, may by his vow destroy the three worlds."
SECTION CLXLI
"Vaisampayana said, 'The eldest son of Pandu had asked Markandeya saying,
'It behoveth thee to expound to me the greatness of Brahmanas.'
Markandeya answered him saying, 'Hear, O king, about the behaviour of
Brahmanas in days of old.'
SECTION CLXLII
"Thus asked by them, Markandeya answered, 'The royal sage Vaka is a great
ascetic and endowed with long life. Ye need not enquire into the reason
of this.'
"Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just,
along with his brothers, then asked Markandeya saying, 'It hath been
heard by us that both Vaka and Dalvya are of great souls and endowed with
immortality and that those Rishis, held in universal reverence, are the
friends of the chief of the gods. O Holy One, I desire to listen lo the
(history of the) meeting of Vaka and Indra that is full of both joy and
woe. Narrate thou that history unto us succinctly.'
"Markandeya said, 'When that horrible conflict between the gods and the
Asuras was over, Indra became the ruler of the three worlds. The clouds
showered rain copiously. And the dwellers of the world had abundance of
harvests, and were excellent in disposition. And devoted to virtue, they
always practised morality and enjoyed peace. And all persons, devoted to
the duties of their respective orders, were perfectly happy and cheerful,
and the slayer of Vala, beholding all the creatures of the world happy
and cheerful, became himself filled with joy. And he of a hundred
sacrifices, the chief of the gods seated on the back of his elephant
Airavata, surveyed his happy subjects, and he cast his eyes on delightful
asylums of Rishis, on various auspicious rivers, towns full of
prosperity, and villages and rural regions in the enjoyment of plenty.
And he also cast his eyes upon kings devoted to the practice of virtue
and well-skilled in ruling their subjects. And he also looked upon tanks
and reservoirs and wells and lakes and smaller lakes all full of water
and adored by best of Brahmanas in the observance, besides, of various
excellent vows, and then descending on the delightful earth, O king, the
god of a hundred sacrifices, proceeded towards a blessed asylum teeming
with animals and birds, situated by the side of the sea, in the
delightful and auspicious regions of the East on a spot overgrown with
abundance of vegetation. And the chief of the gods beheld Vaka in that
asylum, and Vaka also, beholding the ruler of the Immortals, became
highly glad, and he worshipped Indra by presenting him with water to wash
his feet, a carpet to sit upon, the usual offering of the Arghya, and
fruit and roots. And the boon-giving slayer of Vala, the divine ruler of
those that know not old age, being seated at his ease, asked Vaka the
following question, 'O sinless Muni, thou hast lived for a hundred years!
Tell me, O Brahmana, what the sorrows are of those that are immortal!'
"Indra then said, 'O thou of great good fortune, tell me again, what the
joys are of those persons that lead deathless lives,--joys that are
adored by gods and Rishis!'
"Speaking of these and various other things with Vaka, the chief of the
gods went away to heaven.'"[50]
SECTION CLXLIII
SECTION CLXLIV
Markandeya continued, "Listen now to another story. One day as king
Yayati, the son of Nahusha, was sitting on his throne, surrounded by the
citizens, there came unto him a Brahmana desirous of soliciting wealth
for his preceptor, and approaching the king, the Brahmana said, 'O king,
I beg of thee wealth for my preceptor according to my covenant.' And the
king said, 'O Holy One, tell me what thy covenant is.' And thereupon the
Brahmana said, 'O king, in this world when men are asked for alms, they
entertain contempt for him that asketh it. I therefore, ask thee, O king,
with what feelings thou wilt give me what I ask and upon which I have set
my heart.' And the king replied saying, 'Having given away a thing, I
never boast of it. I never also listen to solicitations for things that
cannot be given. I listen, however, to prayers for things that can be
given and giving them away I always become happy. I will give thee a
thousand kine. The Brahmana that asks me for a gift is always dear to me.
I am never angry with the person that begs of me and I am never sorry for
having given away a thing!' And the Brahmana then obtained from the king
a thousand kine and went away."
SECTION CLXLV
Vaisampayana said, "The son of Pandu again addressed the Rishi and said,
'Speak thou unto us of the high fortune of royal Kshatriyas!' And
Markandeya said, 'There were two kings of the name of Vrishadarbha and
Seduka and both of them were conversant with morals and with weapons of
attack and defence. And Seduka knew that Vrishadarbha had from his
boyhood an unuttered vow that he would give no other metal unto Brahmanas
save gold and silver. And once on a time a Brahmana having completed his
study of the Vedas came unto Seduka and uttering a benediction upon him
begged of him wealth for his preceptor, saying, 'Give me a thousand
steeds.' And thus addressed, Seduka said unto him, 'It is not possible
for me to give thee this for thy preceptor. Therefore, go thou unto king
Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg
of him. He will grant thy request. Even this is his unuttered vow.'
Hearing these words that Brahmana went to Vrishadarbha and begged of him
a thousand steeds, and the king thus solicited, struck the Brahmana with
a whip and thereupon the Brahmana said, 'Innocent as I am, why dost thou
attack me thus?' And the Brahmana was on the point of cursing the king,
when the latter said, 'O Brahmana, dost thou curse him that doth not give
thee what thou askest? Or, is this behaviour proper for a Brahmana?' And
the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come
before thee for this.' The king said, 'I will give thee now whatever
tribute may come to me before the morning expire. How indeed, can I send
away the man empty-handed who hath been whipped by me.' And having said
this the king gave unto that Brahmana the entire proceeds of that day and
that was more than the value of a thousand horses.'"
SECTION CLXLVI
"Markandeya said, 'One day it was resolved by the gods that they should
descend on the earth and try the goodness and virtue of king Sivi, the
son of Usinara. And addressing each other,--'Well'--Agni and Indra came
to the earth. And Agni took the form of a pigeon flying away from Indra
who pursued him in the form of a hawk, and that pigeon fell upon the lap
of king Sivi who was seated on an excellent seat. And the priest
thereupon addressing the king said, 'Afraid of the hawk and desirous of
saving its life, this pigeon hath come to thee for safety. The learned
have said that the falling of a pigeon upon one's body forebodeth a great
danger. Let the king that understands omens give away wealth for saving
himself from the danger indicated.' And the pigeon also addressed the
king and said, 'Afraid of the hawk and desirous of saving my life I have
come to thee for protection. I am a Muni. Having assumed the form of a
pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee
as my life. Know me as one possessed of Vedic lore, as one leading the
Brahmacharya mode of life, as one possessed also of self-control and
ascetic virtues. And know me further as one that has never spoken
disagreeably unto his preceptor, as one possessed of every virtue indeed,
as one that is sinless. I repeat the Vedas, I know their prosody; indeed,
I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do
not yield me up to the hawk. The giving up of a learned and pure Brahmana
can never be a good gift.' And after the pigeon said so, the hawk
addressed the king, and said, 'Creatures do not come into the world in
the same particular order. In the order of creation, thou mayst, in a
former birth, have been begotten by this pigeon. It is not proper for
thee, O king, to interfere with my food by protecting this pigeon (even
though he might have been thy father).' And thus addressed, the king
said, 'Hath any one, before this, seen birds thus speak the pure speech
of man? Knowing what this pigeon sayeth, and this hawk also, how can we
act to-day according to virtue? He that giveth up an affrighted creature
seeking protection, unto its foe, doth not obtain protection when he is
in need of it himself. Indeed, the very clouds do not shower rain
seasonably for him, and the seeds though scattered do not grow for him.
He that giveth up an afflicted creature seeking protection unto its foe,
hath to see his offspring die in childhood. The ancestor of such a person
can never dwell in heaven; indeed, the very gods decline to accept the
libations of clarified butter poured by him into the fire. He that giveth
up an affrighted creature seeking protection, unto its foe, is struck
with the thunder-bolt by the gods with Indra at their head. The food that
he eateth is unsanctified, and he, of a narrow soul, falleth from heaven
very soon. O hawk, let the people of the Sivi tribe place before thee a
bull cooked with rice instead of this pigeon. And let them also carry to
the place where thou livest in joy, meat in abundance.' And hearing this,
the hawk said, 'O king, I do not ask for a bull, nor, indeed, any other
meat, nor meat more in quantity than that of this pigeon. It hath been
given to me by the gods. The creature, therefore, is my food today in
consequence of its death that hath been ordained. Therefore, O monarch,
give it up to me.' Thus addressed by the hawk, the king said, 'Let my men
see and carefully carry the bull to thee with every limb entire. Let that
bull be the ransom of this creature afflicted with fright and let it be
carried to thee before my eyes. Oh, slay not this pigeon! I will yield up
my very life, yet I would not give up this pigeon. Dost thou not know, O
hawk, that this creature looketh like a sacrifice with the Soma juice? O
blessed one, cease to take so much trouble for it. I cannot, by any
means, yield up the pigeon to thee. Or, O hawk, if it pleases thee,
command me to do some such thing which I may do for thee, which may be
agreeable to thee, and upon doing which the men of the Sivi tribe may yet
in joy bless me in terms of applause. I promise thee that I will do what
thou mayst did me do.' And at this appeal of the king, the hawk said, 'O
king, if thou givest me as much flesh as would be equal to the weight of
the pigeon, cutting it off thy right thigh; then can the pigeon be
properly saved by thee; then wouldst thou do what would be agreeable to
me and what the men of the Sivi tribe would speak of in terms of praise.'
And the king agreed to this and he cut off a piece of flesh from his
right thigh and weighed it against the pigeon. But the pigeon weighed
heavier. And thereupon the king cut off another piece of his flesh, but
the pigeon still weighed heavier, and then the king cut off pieces of
flesh from all parts of his body and placed them on the scale. But the
pigeon still weighed heavier, and then the king himself ascended the
scale and he felt no grief at this and beholding this, the hawk
disappeared there saying--(The pigeon hath been) Saved,--And the king
asked the pigeon saying, 'O pigeon, let the Sivis know who the hawk is.
None but the lord of the universe could do as he did. O Holy One, answer
thou this question of mine!' And the pigeon then said, 'I am the
smoke-bannered Agni called also Vaiswanara. The hawk is none other than
Sachi's lord armed with the thunder-bolt. O son of Suratha, thou art a
bull among men. We came to try thee. These pieces of flesh, O king, that
thou hast cut off with thy sword from thy body for saving me have caused
gashes in thy body. I will make these marks auspicious and handsome and
they will be of the colour of gold and emit a sweet perfume, and earning
great fame and respected by the gods and the Rishis thou shall long rule
these subjects of thine, and a son will spring from thy flank who shall
be called Kapataroman. O king, thou shalt obtain this son of the name of
Kapataroman from out of thy own body and thou wilt behold him become the
foremost of the Saurathas, blazing with renown, possessed of bravery and
great personal beauty!"
SECTION CLXLVII
Vaisampayana said, "And the son of Pandu once more addressed Markandeya,
saying, 'Tell us again of the great good fortune of kings.' And
Markandeya said, 'There came unto the horse-sacrifice of king Ashtaka of
Viswamitra's race, many kings. And there came unto that sacrifice the
three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi,
the son of Usinara. And after the sacrifice was completed, Ashtaka was
proceeding on his car along with his brothers when they all beheld Narada
coming that way and they saluted the celestial Rishi and said unto him,
'Ride thou on this car with us. And Narada, saying, So be it, mounted on
the car, and one among those kings having gratified the holy and
celestial Rishi Narada, said, O Holy One, I desire, to ask thee
something.' And the Rishi said, 'Ask.' And the person, thus permitted,
said, 'All four of us are blessed with long lives and have indeed every
virtue. We shall, therefore, be permitted to go to a certain heaven and
dwell there for a long period. Who amongst us, however, O king, shall
fall down first?' Thus questioned the Rishi said, 'This Ashtaka shall
first come down.' And thereupon the enquirer asked, 'For what cause?' And
the Rishi answered, 'I lived for a few days in the abode of Ashtaka. He
carried me (one day) on his car out of the town and there I beheld
thousands of kine distinguished from one another by difference of hue.
And beholding those kine I asked Ashtaka whose they were and Ashtaka
answered me, saying, 'I have given away these kine. By this answer he
gave expression to his own praise. It is for this answer of his that
Ashtaka shall have to come down.' And after Narada had said so, one of
them again enquired, saying, 'Three of us then will stay in heaven.
Amongst us three, who shall fall down first?' And the Rishi answered,
Pratardana.' And the enquirer asked, 'For what cause?' And the Rishi
answered, 'I lived for some days in the abode of Pratardana also. And he
carried me on his car one day. And while doing so, a Brahmana asked him
saying, 'Give me a horse!' And Pratardana replied, 'After returning, I
will give thee one!' And thereupon the Brahmana said, 'Let it be given to
me soon.' And as the Brahmana spoke those words, the king gave unto him
the steed that had been yoked on the right-hand wheel of the car. And
there came unto him another Brahmana desirous of obtaining a steed. And
the king having spoken to him in the same way, gave him the steed that
had been yoked on the left wheel of his car. And having given away the
horse unto him, the king proceeded on his journey. And then there came
unto the king another Brahmana desirous of obtaining a horse. And the
king soon gave him the horse on the left front of his car, unyoking the
animal. And having done so, the king proceeded on his journey. And then
there came unto the king another Brahmana desirous of obtaining a horse.
And the king said unto him, 'Returning, I will give thee a horse.' But
the Brahmana said, 'Let the steed be given to me soon.' And the king gave
him the only horse he had. And seizing the yoke of the car himself, the
king began to draw it. And as he did so, he said, 'There is now nothing
for the Brahmanas.' The king had given away, it is true, but he had done
so with detraction. And for that speech of his, he shall have to fall
down from heaven. And after the Rishi had said so, of the two that
remained, one asked, 'Who amongst us two shall fall down?' And the Rishi
answered, 'Vasumanas.' And the enquirer asked, 'For what reason?' And
Narada said, 'In course of my wanderings I arrived at the abode of
Vasumanas. And at that time the Brahmanas were performing the ceremony of
Swastivachana for the sake of a flowery car.[51] And I approached the
king's presence. And after the Brahmanas had completed the ceremony, the
flowery car became visible to them. And I praised that car, and thereupon
the king told me, 'Holy one, by thee hath this car been praised. Let this
car, therefore, be thine.' And after this I went to Vasumanas another
time when I was in need of a (flowery) car. And I admired the car, and
the king said, 'It is thine.' And I went to the king a third time and
admired the car again. And even then the king exhibiting the flowery car
to the Brahmanas, cast his eyes on me, and said, 'O holy one, thou hast
praised the flowery car sufficiently." And the king only said these
words, without making me a gift of that car. And for this he will fall
down from heaven.'
"And one among them said, 'Of the one who is to go with thee, who will go
and who will fall down?' And Narada answered, saying, 'Sivi will go, but
I will fall down.' 'For what reason?' asked the enquirer. And Narada
said, 'I am not the equal of Sivi. For one day a Brahmana came unto Sivi
and addressing him, said, 'O Sivi, I came to thee for food.' And Sivi
replied unto him, saying. 'What shall I do? Let me have thy orders.' And
the Brahmana answered, 'This thy son known by the name of Vrihadgarbha
should be killed. And, O king, cook him for my food.' And hearing this, I
waited to see what would follow. And Sivi then killed his son and cooking
him duly and placing that food in a vessel and taking it upon his head,
he went out in search of the Brahmana and while Sivi was thus seeking,
for the Brahmana, some one told him, The Brahmana thou seekest, having
entered thy city, is setting fire to thy abode and he is also setting
fire, in wrath, to thy treasury, thy arsenal, the apartments of the
females and thy stables for horses and elephants.' And Sivi heard all
this, without change of colour, and entering his city spoke unto the
Brahmana, 'O holy one, the food has been cooked.' And the Brahmana
hearing this spoke not a word and from surprise he stood with downcast
looks. And Sivi with a view to gratifying the Brahmana said, 'O holy one,
eat thou this.' And the Brahmana looking at Sivi for a moment said, 'Eat
it thyself.' And thereupon Sivi said, 'Let it be so.' And Sivi cheerfully
taking the vessel from his head desired to eat it and thereupon the
Brahmana caught hold of Sivi's hand and addressing him said, 'Thou hast
conquered wrath. There is nothing that thou canst not give unto the
Brahmanas.' And saying this, that Brahmana adored Sivi, and then as Sivi
cast his eyes before him, he beheld his son standing like a child of the
gods, decked in ornaments and yielding a fragrance from his body and the
Brahmana, having accomplished all this, made himself visible and it was
Vidhatri himself who had thus come in that guise to try that royal sage,
and after Vidhatri had disappeared, the counsellors addressed the king,
saying, 'Thou knowest everything. For what didst thou do all this?' And
Sivi answered, 'It was not for fame, nor for wealth, nor from desire of
acquiring objects of enjoyment that I did all this. This course is not
sinful. It is for this that I do all this. The path which is trodden by
the virtuous is laudable. My heart always inclineth towards such a
course. This high instance of Sivi's blessedness I know, and I have,
therefore, narrated it duly!'"
SECTION CLXLVIII
Vaisampayana said, "The sons of Pandu and those Rishis then asked
Markandeya, 'Is there anybody that is blessed with longer life than
thou?' And Markandeya answered them, saying, 'There is without doubt, a
royal sage of the name of Indradyumna and his virtue having diminished,
he fell from heaven, crying, 'My achievements are lost!' And he came unto
me and asked, 'Dost thou know me?' And I answered him, saying, 'From our
anxiety to acquire religious merit we do not confine ourselves to any
home. We live but for a night in the same village or town. A person like
us, therefore, cannot possibly know thy pursuits. The fasts and vows we
observe render us weak in body and unable to follow any worldly pursuits
on our own behalf. Hence, one like us cannot possibly know thee.' He then
asked me, 'Is there any one who is longerlived than thou'? I answered
him, saying, 'There liveth on the Himavat an owl of the name of
Pravarakarna. He is older than I. He may know thee. The part of the
Himavat where he dwelleth is far off from here.' And at this Indradyumna
became a horse and carried me to where that owl lived and the king asked
the owl, saying, 'Dost thou know me?' And the owl seemed to reflect for a
moment and then said unto the king, 'I do not know thee.' And the royal
sage Indradyumna thereupon asked the owl, 'Is there any one who is older
than thou?' And thus asked the owl answered, saying, There is a lake of
the name of Indradyumna. In that lake dwelleth a crane of the name of
Nadijangha. He is older than we. Ask thou him.' And at this king
Indradyumna taking both myself and the owl went to that lake where the
crane Nadijangha dwelt. And that crane was asked by us, 'Dost thou know
the king Indradyumna?' And the crane thereupon seemed to reflect a little
and then said, 'I do not know king Indradyumna.' And the crane was asked
by us, 'Is there any one who is older than thou?' And he answered us,
saying, 'There dwelleth in this very lake a tortoise of the name of
Akupara. He is older than I. He may know something of this king.
Therefore, enquire ye of Akupara. And then that crane gave information to
the tortoise, saying, 'It is intended by us to ask thee something. Please
come to us.' And hearing this the tortoise came out of the lake to that
part of the bank where we all were and as he came there we asked him,
saying, 'Dost thou know this king Indradyumna?' And the tortoise
reflected for a moment. And his eyes were filled with tears and his heart
was much moved and he trembled all over and was nearly deprived of his
senses. And he said with joined hands, 'Alas, do I not know this one? He
had planted the sacrificial stake a thousand times at the time of
kindling the sacrificial fire. This lake was excavated by the feet of the
cows given away by this king unto the Brahmanas on the completion of the
sacrifice. I have lived here ever since.' And after the tortoise had said
all this, there came from the celestial regions a car. And an aerial
voice was heard which said, addressing Indradyumna, 'Come thou and obtain
the place thou deservest in heaven! Thy achievements are great! Come thou
cheerfully to thy place! Here also are certain slokas: The report of
virtuous deeds spreadeth over the earth and ascendeth to heaven. As long
as that report lasts, so long is the doer said to be in heaven. The man
whose evil deeds are bruited about, is said to fall down and live, as
long as that evil report lasts in the lower regions. Therefore should man
be virtuous in his acts if he is to gain Heaven. And he should seek
refuge in virtue, abandoning a sinful heart.'
"And hearing these words, the king said, 'Let the car stay here as long
as I do not take these old persons to the places whence I brought them.
And having brought me and the owl Pravarakarna to our respective places,
he went away, riding on that car, to the place that was fit for him.
Being longlived, I witness all this."
Vaisampayana continued, "It was thus that Markandeya narrated all this
unto the son of Pandu. And after Markandeya finished, the sons of Pandu
said, 'Blessed be thou! Thou hadst acted properly in causing king
Indradyumna who had fallen from Heaven to regain his sphere!' And
Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus
raised the royal sage Nriga who had sunk in hell and caused him to regain
Heaven!'"
SECTION CLXLIX
Markandeya said, 'Life that is futile is of four kinds. Charity also that
is futile is of sixteen kinds. His life is vain who hath no son; and his
also who is out of pale of virtue: and his too who liveth on the food of
other; and, lastly, his who cooketh for himself without giving therefrom
unto the Pitris, the gods, and the guests, and who eateth of it before
these all. The gift to one that has fallen away from the practice of
virtuous vows, as also the gift of wealth that has been earned wrongly,
are both in vain. The gift to a fallen Brahmana, that to a thief, that
also to a preceptor that is false, is in vain. The gift to an untruthful
man, to a person that is sinful, to one that is ungrateful, to one that
officiates at sacrifices performed by all classes of people residing in a
village, to one that sells the Vedas,[52] to a Brahmana that cooks for
Sudra, to one that too by birth is a Brahmana but who is destitute of the
occupations of his order, is in vain. The gift to one that has married a
girl after the accession of puberty, to females, to one that sports with
snakes, and to one that is employed in menial offices, is also in vain.
These sixteen kinds of gifts are productive of no merits. That man who
with mind clouded with darkness giveth away from fear or anger, enjoyeth
the merit of such gift while he is in the womb of his mother. The man who
(under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the
fruit thereof while he is in old age. Therefore, O king, the man who
wishes to win the way of heaven, should under all conditions, make gifts
unto Brahmanas of everything that he wishes to give away.'
"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from
all the four orders, save others as well as themselves?"
"Markandeya said, 'By Japa,[53] and Mantras,[54] and Homa[55] and the
study of the Vedas, the Brahmanas construct a Vedic boat[56] wherewith
they save both others and themselves. The gods themselves are pleased
with that man who gratifieth the Brahmanas. Indeed, a man may attain
heaven at the command of a Brahmana. Thou wilt, O king, without doubt
ascend to regions of everlasting bliss, in consequence of thy worship of
the Pitris and the gods, and thy reverence for the Brahmanas, even though
thy body is filled with phlegmatic humours and withal so dull and inert!
He that desires virtue and heaven should adore the Brahmanas. One should
feed Brahmanas with care on occasions of Sraddhas, although those among
them that are cursed or fallen should be excluded. They also should be
carefully excluded that are either excessively fair or excessively black,
that have diseased nails, that are lepers, that are deceitful, that are
born in bastardy of widows or of women having husbands alive; and they
also that support themselves by the profession of arms. That Sraddha
which is censurable, consumeth the performer thereof like fire consuming
fuel. If they that are to be employed in Sraddhas happen to be dumb,
blind, or deaf, care should be taken to employ them along with Brahmanas
conversant with the Vedas. O Yudhishthira, listen now unto whom thou
shouldst give. He that knoweth all the Vedas should give only to that
able Brahmana who is competent to rescue both the giver and himself, for
he, indeed, is to be regarded as able who can rescue both the giver and
himself. O son of Pritha, the sacred fires do not receive such
gratification from libations of clarified butter, from offerings of
flowers and sandal and other perfumed pastes as from the entertainment of
guests. Therefore, do thou strive to entertain guests, O son of Pandu! O
king, they that give unto guests water to wash their feet, butter to rub
over their (tired) legs, light during the hours of darkness, food, and
shelter, have not to go before Yama. The removal (after worship) of the
flowery offerings unto the gods, the removal of the remnants of a
Brahmana's feast, waiting (upon a Brahmana) with perfumed pastes, and the
massaging of a Brahmana's limbs, are, each of them, O foremost of kings,
productive of greater merit than the gift of kine. A person, without
doubt, rescueth himself by the gift of a Kapila cow. Therefore, should
one give away a Kapila cow decked with ornaments unto Brahmanas. O thou
of the Bharata race, one should give unto a person of good lineage and
conversant with the Vedas; unto a person that is poor; unto one leading a
domestic mode of life but burdened with wife and children; unto one that
daily adoreth the sacred fire; and unto one that hath done thee no
service. Thou shouldst always give unto such persons but not to them that
are in affluence. What merit is there, O thou foremost of the Bharata
race, by giving unto one that is affluent? One cow must be given unto one
Brahmana. A single cow must not be given unto many. For if the cow so
given away (unto many) be sold, the giver's family is lost for three
generations. Such a gift would not assuredly rescue the giver nor the
Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth
the merit of giving away a hundred pieces of gold for ever. He that
giveth away a strong bull capable also of drawing the plough, is
certainly rescued from all difficulties and finally goeth to heaven. He
that giveth away land unto a learned Brahmana, hath all his desires
fulfilled. The tired traveller, with weakened limbs and feet besmeared
with dust, asks for the name of him that may give him food. There are men
who answer him by telling him the name. That wise man who informs these
toil-worn ones of the name of the person who may give them food, is,
without doubt, regarded as equal in merit unto the giver himself of food.
Therefore, abstaining from other kinds of gift, give thou food. There is
no merit (arising out of gifts) that is so great as that of giving food.
The man that according to the measure of his might gives well-cooked and
pure food unto the Brahmanas, acquires, by that act of his, the
companionship of Prajapati (Brahma). There is nothing superior to food.
Therefore, food is regarded as the first and foremost of all things (to
be given away). It hath been said that food itself is Prajapati. And
Prajapati is regarded as the Year. And the Year is sacrifice. And
everything is established in sacrifice, for it is from sacrifice that all
creatures, mobile and immobile, take their origin. For this reason, it
hath been heard by us, food is the foremost of all things. They that give
away lakes and large pieces of water, and tanks and wells, and shelter
and food and they that have sweet words for all, have not to hear the
admonitions of Yama. With him who gives rice, and wealth earned by his
labour, unto Brahmana of good behaviour, the earth is satisfied. And she
poureth upon him showers of wealth. The giver of food walketh first,
after him the speaker of truth and he that giveth unto persons that do
not solicit. But the three go to the same place.'"
"Markandeya said, 'O king, O them foremost of virtuous men, this question
of thine appertains to a great mystery. It is sacred and much applauded
by the Rishis. Appertaining as it also does to virtue, I will speak of it
to thee. The distance of Yama's region from the abode of men is, O king,
eighty-six thousand Yojanas! The way is over space, without water, and
very terrible to behold; Nowhere on that road is the shade of a tree,
nowhere any water, and nowhere any resting place in which the traveller,
when fatigued, may rest for some moments. And men and women and all on
earth that have life, are forcibly led along this way by the messengers
of Yama. Those creatures that obey the mandates of the grim king, and
they, O king, that have given horses and other good conveyances unto
Brahmanas, proceed along this way on those animals and vehicles. And they
that have given umbrellas proceed along this way with umbrellas warding
off the sun's rays. And they that have given food, proceed without
hunger, while they that have not given food proceed afflicted with
hunger. And they that have given robes, proceed along this way attired in
robes while they that have given none, proceed naked. And they that have
given gold, proceed in happiness, themselves decked in ornaments. And
they that have given land, proceed with every desire completely
gratified. And they that have given grain, proceed without being
afflicted with any want. And they that have given houses, proceed happily
on cars. And those men that have given something to drink, proceed with
cheerful hearts unafflicted with thirst. And they that have given lights,
proceed happily lighting the way before them. And they that have given
kine, proceed along the way happily, freed from all their sins. And they
that have fasted for a month, proceed on cars drawn by swans. And they
who have fasted for six nights, proceed on cars drawn by peacocks. And, O
son of Pandu, he that fasteth three nights upon only one meal without a
second during this period goeth into a region free from disease and
anxiety. And water hath this excellent property that it produceth
happiness in the region of Yama. And they that give water find for
themselves a river there of the name of Pushpodaka. And the givers of
water on the earth drink cool and ambrosial draughts from that stream.
And they that are of evil deeds have pus ordained for them. Thus, O great
king, that river serveth all purposes. Therefore, O king, adore thou duly
these Brahmanas (that are with thee). Weak in limbs owing to the way he
has walked, and besmeared with the dust of the high-road, the traveller
enquireth for the name of him who giveth food, and cometh in hope to his
house. Adore thou him with reverent attention, for he indeed is a guest,
and he is a Brahmana. The gods with Indra at their head follow him as he
proceedeth. And if he is adored, the gods with Indra become gratified,
and if he is not adored, the celestials with their chief become
cheerless. Therefore, O thou foremost of kings, worship thou these
Brahmanas duly. I have thus spoken to thee upon a hundred subjects. What
dost thou desire to hear from me again?'
"Yudhishthira said, 'O master, conversant thou art with virtue and
morality, and so I desire to repeatedly listen to thee as thou speakest
on sacred subjects appertaining to virtue and morals.'
"Markandeya said, 'O king, I will now speak on another sacred subject
appertaining to eternal interests and capable of washing off all sins.
Listen thou with rapt attention. O thou foremost of the Bharatas, the
merit equal to that of giving away a Kapila cow in (the tirtha called)
Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as
the earth remains wet with water which a Brahmana hath touched with his
feet, so long do Pitris drink water of cups made of lotus-leaves. If the
guest is welcomed (with enquiries about his welfare), the deities of fire
become glad; and if he is offered a seat, it is the god of a hundred
sacrifices, who is gratified. If his feet are washed, it is the Pitris
who are delighted; and if he is fed it is Prajapati that is pleased. One
should with collected soul, give a cow when (during her throes) the feet
and head of her calf are visible, before her delivery is complete. A cow
with her calf in the air in course of falling from the uterus to the
earth, is to be regarded as equal to the earth herself. He, therefore,
that giveth away such a cow, reapeth the merit of giving away the earth.
And he that giveth away such a cow, is adored in heaven for as many
thousands of Yugas as there are bristles on the bodies of the animal and
her young one together. And, O Bharata, he that having accepted a thing
in gift giveth it away immediately unto a person that is virtuous and
honest, reapeth very great merit. Without doubt, he reapeth the fruit of
giving away the whole earth to her utmost limits and with her oceans and
seas and caves, her mountains and forests and woods. That Brahmana who
eateth in silence from a plate, keeping his hands between his knees,
succeedeth in rescuing others. And those Brahmanas that abstain from
drink and who are never spoken of by others as having any faults and who
daily read the Samhitas, are capable of rescuing others. Libations of
butter and edible offerings should all be presented to a Brahmana who is
learned in the Vedas. And as libations of clarified butter poured into
fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas
can never go in vain. The Brahmanas have anger for their weapon; they
never fight with arms of iron and steel. Indeed the Brahmanas slay with
anger like Indra slaying the Asuras with his thunder-bolt.
"Markandeya said, 'O great king, O Yudhishthira, the rules about charity
which thou wishest to hear from me are always highly regarded by me.
Listen now to the mysteries of charity as expounded in the sruti and the
smritis! A man that performs a sraddha in the conjunction called
Gajacchaya at a place that is fanned by the leaves of the Aswattha tree
enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas.
O king, he that foundeth a dharmasala and established there a person to
look after all comers, is crowned with the merits of all the sacrifices.
He that giveth away a horse at a tirtha where the current of the river
runneth in a direction opposite to its general course, reapeth merit that
is inexhaustible. The guest that comes to one's house for food is none
other than Indra himself. If he is entertained with food, Indra himself
conferreth on the best merit that is inexhaustible. As men cross seas by
vessels, so are the givers mentioned above are saved from all their sins.
So what is given unto Brahmanas produceth, like gift of curds,
inexhaustible merits. A gift on particular lunations produceth merit that
is twice as much as a gift on other days. That in a particular season
produceth merit ten times greater that in other seasons. That in a
particular year produceth merit a hundred times greater than in other
years. And lastly, a gift on the last day of the last month of the year
produceth merit that is inexhaustible. A gift also that is made while the
Sun is on the solstitial points, one again that is made on the last day
of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift
again during eclipses of the Moon and the Sun, produce merit that is
inexhaustible. The learned have also said that gifts made during the
seasons produce merit that is ten times, those made during the change of
seasons, a hundred times--and those made during the days when Rahu is
visible, a thousand times--greater than what is produced by gifts at
other time; while a gift made on the last day of the Sun's course through
Libra and Aries produces merit that knows no diminution. O king, no one
can enjoy landed possessions unless he giveth away land, and no one can
go on cars and vehicles unless he giveth away these. Indeed a person on
rebirth obtaineth the fruition of whatever objects he hath in view at the
time of making a gift to a Brahmana. Gold hath sprung from Fire; the
Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth
away gold, land, and kine attaineth all the regions of Agni, Vishnu, and
the Sun. There is nothing so eternal as a gift. Where, therefore, in the
three worlds is anything that is more auspicious? It is for this, O king,
that they who have great intelligence say that there is nothing higher
and greater in the three worlds than gift!'"
SECTION CC
Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee
all! The story of Dhundhumara is a moral one. Listen to it then! Listen
now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race
came to be known as Dhundhumara. O son, O Bharata, there was a celebrated
Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his
hermitage in a delightful wilderness. And, O great king, the Rishi Utanka
underwent ascetic austerities of the severest kind and the lord Utanka
underwent those penances for numberless years with the object of
obtaining the favours of Vishnu, and gratified with his penances that
illustrious Lord presented himself before Utanka. And beholding the
Deity, the Rishi in all humility began to gratify him with many hymns,
and Utanka said, 'O thou of great effulgence all creatures with the gods,
Asuras and human beings, all things that are mobile or immobile, even
Brahma himself, the Vedas, and all things that are capable of being
known, have, O lord, been created by thee! The firmament is thy head, O
god, and the sun and the moon are thy eyes! And, O Unfading One, the
winds are thy breath and fire thy energy! The directions of the horizon
constitute thy arms and the great ocean thy stomach! And, O god, the
hills and mountains constitute thy thigh and the sky thy hips, O slayer
of Madhu! The earth constitutes thy feet, and the plants the bristles on
thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the
gods, the Asuras and the great Snakes all wait upon thee with humility,
adoring thee with various hymns! O Lord of the Universe, created things
are pervaded by thee. The great Rishis of high energy and ever plunged in
ascetic meditation, always adore thee. When thou art gratified, the
universe is in peace. And when thou art angry, terror pervadeth every
soul. Thou art, O Lord, the great dispeller of all terrors and thou art
the One Supreme Male Being! Thou art the cause of happiness of both gods
and human beings! And, O Lord, by three steps of thine thou didst cover
the three worlds! And it was by thee that the Asuras in the height of
their power were destroyed! It is owing to thy prowess, O God, that the
celestials obtained peace and happiness and, O thou of great effulgence,
it was the anger that destroyed hundred great Daitya chiefs. Thou art the
Creator and destroyer of all creatures in the world. It is by adoring
thee that the gods have obtained happiness. It was thus, O Yudhishthira,
that the high-souled Utanka praised the Lord of the senses. And Vishnu,
therefore, said unto Utanka, 'I am gratified with thee. Ask thou the boon
that thou desirest.' And Utanka said, 'This indeed hath, been a great
boon to me, in that I have been able to behold Hari, that eternal Being,
that divine Creator, that Lord of the universe!" Thus addressed Vishnu
said, 'I am gratified with this absence of all desires on thy pail and
with thy devotion, O thou best of men! But, O Brahmanas, O regenerate
one, thou shouldst of a certainty accept some boon from me! Thus
requested by Hari to accept a boon Utanka then, O thou best of Bharatas,
with joined hands begged a boon saying, 'O illustrious one, O thou of
eyes like lotus leaves, if thou hast been gratified with me, then let my
heart always rest on virtue, truth, and self-content. And, O Lord, let my
heart always turn to thee in devotion.' And hearing these words of
Utanka, the holy one said, 'O regenerate one, all this shall happen to
thee through my grace. And there will also appear in thee a yoga power
endued with which thou shalt achieve a great thing for the dwellers of
Heaven, as also for the triple world. Even now a great Asura of the name
of Dhundhu is undergoing ascetic penances of fierce austerity with the
object of destroying the triple world. Hear now as to who will slay that
Asura. O son, there will appear a king of invincible energy and great
prowess and he will be born in the race of Ikshvaku and will be known by
the name of Vrihadaswa who will have a son of the name of Kuvalaswa
endued with great holiness and self-control and celebrity. And that best
of kings will be furnished with yoga power springing from me and urged
and commended by thee, O regenerate Rishi, that king will be the slayer
of the Asura Dhundhu.' And having said these words unto that Brahmana,
Vishnu disappeared there and then."
SECTION CCI
Markandeya said, "O king, after the death of Ikshvaku, a highly virtuous
king of the name of Sasada, ascending the throne of Ayodhya ruled this
earth. And from Sasada was descended Kakutstha of great energy. And
Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and
Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and
from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was
by this Sravastha that the city called Sravasthi was built and from
Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa
and Kuvalaswa had twentyone thousand sons and all these sons were fierce
and powerful and skilled in learning. And Kuvalaswa excelled his father
in every quality. And when the time came, his father Vrihadaswa installed
him--the brave and highly virtuous Kuvalaswa--on the throne. And having
thus made over the royal dignity to his son, that slayer of foes--king
Vrihadaswa of great intelligence--retired into the woods for asceticism."
"Markandeya continued, 'O king, when the royal sage Vrihadaswa was about
to retire into the woods, that best of Brahmanas, Utanka heard of it. And
Utanka who was possessed of great energy and immeasurable soul,
approached that foremost of all wielders of weapons and best of men. And
approaching him, the Rishis began to persuade him to give up asceticism.
And Utanka said, 'O king, to protect (the people) is thy duty. It
behoveth thee to do that duty of thine. Let us be free from all anxiety
through thy grace. Possessed as thou art of a great soul, protected by
thee, the earth will be freed from all dangers. Therefore, it behoveth
thee, not to retire into the woods. Great merit attaches to the act of
protecting people in this world. Such merit can never be acquired in the
woods. Let not thy heart, therefore, turn to this course. The merit,
great king, that was acquired in days of old by great royal sages by
protecting their subjects was so great that nothing equal to it could be
seen. The king should always protect his subjects. It behoveth thee,
therefore, to protect thy people. O lord of the earth, I cannot (at
present) perform my ascetic devotions peacefully. Close to my asylum
there is a sea of sands known by the name of Ujjalaka. And it occupies a
level country and is without any water. And it extends many yojanas in
length and breadth and in that desert dwells a chief of the Danavas
called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and
is fierce and terrible and possessed of great prowess. And endued with
immeasurable energy, that Danava, O king, dwelleth under the ground, and,
O king, it behoveth thee to retire into the woods, having first slain
that Asura. That Asura is now lying still in the observance of an ascetic
penance of great austerity and, O king, the object he hath in view is
sovereignty over the celestials as also of the three worlds. And, O king,
having, obtained a boon from the Grandsire of all creatures, that Asura
hath become incapable of being slain by the gods and Daityas and
Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou
and let not thy heart turn to any other course. By slaying him thou wilt
without doubt, achieve a great thing and thou wilt also obtain eternal
and undying fame. And O king, when at the end of every year that wicked
Asura lying covered with sands, wakes up and begins to breathe, then the
whole earth with her mountains, forests and woods begins to tremble. And
his breath raiseth up clouds of sands, and shroudeth the very sun, and
for seven days continually the earth tremble all over, and sparks and
flames of fire mixed with smoke spread far around and for all this, O
king, I cannot rest in peace in my asylum. Slay thou him, O king, for the
good of the world. Indeed, when that Asura is slain the triple world will
be in peace and happiness. That thou art competent, O king, to slay that
Asura, I fully believe. Thy energy will be enhanced by Vishnu with the
addition of his own. In days of old, O king, Vishnu gave this boon that
the king who should slay this fierce and great Asura would be pervaded by
the invincible energy of Vishnu himself. Bearing that invincible
Vaishnava energy in thyself, slay thou, O great king, that Daitya of
fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king,
that is endued with small energy himself will be capable of consuming
him, even if he were to strive for a hundred years.'"
SECTION CCII
SECTION CCIII
"Markandeya said, 'The illustrious Dhundhu, O king, was the son of Madhu
and Kaitabha, and possessed of great energy and prowess, he underwent
ascetic penances of great austerity and he stood erect on one leg and
reduced his body to a mass of only veins and arteries, and Brahma,
gratified with him, gave him a boon. And the boon he had asked of the
lord Prajapati was in these words, 'Let no one among the gods, the
Danavas, the Rakshas, the Snakes, the Gandharvas and the Rakshasas be
capable of slaying me. Even this is the boon that I ask of thee.' And the
Grandsire replied unto him saying, 'Let it be as thou wishest. Go thy
way.' And thus addressed by the Grandsire, the Danava placed the feet of
the Deity on his head and having thus touched with reverence the Deity's
feet he went away and possessed of mighty energy and prowess. Dhundhu,
having obtained the boon hastily approached Vishnu remembering the death
of his father at the hands of that Deity, and the wrathful Dhundhu having
vanquished the gods with the Gandharvas began to distress all the
celestials with Vishnu at their head. And at last O bull of the Bharata
race, that wicked souled Asura arriving at a sea of sands known by the
name of Ujjalaka, began to distress to the utmost of his might the asylum
of Utanka. And endued with fierce energy, Dhundhu, the son of Madhu and
Kaitabha, lay in his subterranean cave underneath the sands in the
observance of fierce ascetic and severe austerities with the object of
destroying the triple world, and while the Asura lay breathing near the
asylum of Utanka that Rishi possessed of the splendour of fire, king
Kualaswa with his troops, accompanied by the Brahmana Utanka, as also by
all his sons set out for that region, O bull of the Bharata race! And
after that grinder of foes, the royal Kuvalaswa, had set out, accompanied
by his twenty-one thousand sons all of whom were exceedingly powerful,
the illustrious Lord Vishnu filled him with his own energy at the command
of Utanka and impelled by the desire of benefiting the triple world and
while that invincible hero was proceeding on his way and loud voice was
heard in the sky repeating the words, 'This fortunate and unslayable one
will become the destroyer of Dhundhu to-day.' And the gods began to
shower upon him celestial flowers. And the celestial kettle drums began
to sound their music although none played upon them. And during the march
of that wise one, cool breezes began to blow and the chief of the
celestials poured gentle showers wetting the dust on the roads and, O
Yudhishthira, the cars of the celestials could be seen high over the spot
where the mighty Asura Dhundhu was. The gods and Gandharvas and great
Rishis urged by curiosity, came there to behold the encounter between
Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana
with his own energy, king Kuvalaswa, aided by his sons, soon surrounded
that sea of sands and the king ordered that wilderness to be excavated
and after the king's sons had excavated that sea of sands for seven days,
they could see the mighty Asura Dhundhu. And, O bull of the Bharata race,
the huge body of that Asura lay within those sands, effulgent in its own
energy like the Sun himself. And Dhundhu, O king, was lying covering the
western region of the desert and surrounded on all sides by the sons of
Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces
and heavy and short clubs and axes and clubs, with iron spikes and darts
and bright and keen-edged swords, and thus assaulted, the mighty Danava
rose from his recumbent posture in wrath. And enraged, the Asura began to
swallow those various weapons that were hurled at him and he vomited from
his mouth fiery flames like unto those of the fire called Samvarta that
appeareth at the end of the Yuga and by those flames of his, the Asura
consumed all the sons of the king and, O tiger among men, like the Lord
Kapila of old consuming the sons of king Sagara, the infuriated Asura
overwhelming the triple world with the flames vomited from his mouth,
achieved that wonderful feat in a moment. And, O thou best of the
Bharatas, when all those sons of king Kuvalaswa were consumed by the fire
emitted by the Asura in wrath, the monarch, possessed as he was of mighty
energy, then approached the Danava who, like unto a second Kumbhakarna of
mighty energy, had come to the encounter after waking from his slumbers.
From the body of the king, O monarch, then began to flow a mighty and
copious stream of water and that stream soon extinguished, O king, the
fiery flames emitted by the Asura. And, O great king, the royal
Kuvalaswa, filled with Yoga force, having extinguished those flames by
the water that issued from his body, consumed that Daitya of wicked
prowess with the celebrated weapon called Brahma for relieving the triple
world of its fears, and the royal sage Kuvalaswa, having consumed that
great Asura, that foe of the celestials and slayer of all enemies, by
means of that weapon became like unto a second chief of the triple world
and the high-souled king Kuvalaswa having slain the the Asura Dhundhu,
became from that time known by the name of Dhundhumara and from that time
he came to be regarded as invincible in battle, and the gods and the
great Rishis who had come to witness that encounter were so far gratified
with him that they addressed him saying, 'Ask thou a boon of us!' And
thus solicited by the gods, the king bowed to them and filled with joy,
the king said unto them, with joined hands these words, 'Let me be always
able to give wealth unto superior Brahmanas! Let me be invincible as
regards all foes! Let there be friendship between myself and Vishnu! Let
me have no ill-feeling towards any creature! Let my heart always turn to
virtue! And let me (finally) dwell in heaven for ever!' And the gods and
the Rishis and Utanka, hearing this were exceedingly gratified and all of
them said, 'Let it be as thou wishest!' And, O king, having also blessed
him with many other speeches, the gods and the great Rishis then went
away to their respective abodes. And, O Yudhishthira, after the slaughter
of all his sons, king Kuvalaswa had still three sons left, and, O thou of
the Bharata race, they were called Dridaswa and Kapilaswa and Chandraswa.
It is from them, O king, that the illustrious line of kings belonging to
Ikshvaku's race, all possessed of immeasurable prowess, hath sprung.
"It was thus, O best of king, that that great Daitya of the name Dhundhu,
the son of Madhu and Kaitabha was slain by Kuvalaswa and it was for this
also that king came to be called by the name of Dhundhumara. And indeed,
the name he assumed was no empty one but was literally true.
"I have now told thee all that thou hadst asked me, viz., all about that
person in consequence of whose act the story of Dhundhu's death hath
become famous. He that listeneth to this holy history connected with the
glory of Vishnu, becometh virtuous and obtaineth children. By listening
to this story on particular lunations, one becometh blessed with long
life and great good fortune. And freed from every anxiety one ceaseth to
have any fear of diseases."
SECTION CCIV
Vaisampayana said, "O thou foremost of the Bharata race, king Yudhisthira
then asked the illustrious Markandeya a difficult question about
morality, saying, 'I desire to hear, O holy one, about the high and
excellent virtue of women. I desire to hear from thee, O Brahmana,
discourse about the subtle truths of morality. O regenerate Rishi, O best
of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the
mother, the preceptor--these and other objects ordained by the gods,
appear to us as Deities embodied! All these that are reverend ones are
worthy of our best regard. So also is the woman who adoreth one lord. The
worship that chaste wives offer unto their husbands appeareth to me to be
fraught with great difficulty. O adorable one, it behoveth thee to
discourse to us of the high and excellent virtue of chaste wives--of
wives who restraining all their senses and keeping their hearts under
complete control regard their husbands as veritable gods. O holy and
adorable one, all this appears to me to be exceedingly difficult of
accomplishment. O regenerate one, the worship that sons offer to their
mothers and fathers and that wives offer to their husbands, both seem to
me to be highly difficult. I do not behold anything that is more
difficult than the severe virtue of chaste women. O Brahmana, the duties
that women of good behaviour discharge with care and the conduct that is
pursued by good sons towards their fathers and mothers appear to me to be
most difficult of performance. Those women that are each devoted to but
one lord, they that always speak the truth, they that undergo a period of
gestation for full ten months--there is nothing, O Brahmana, that is more
difficult than that is done by these. O worshipful one, women bring forth
their offspring with great hazard to themselves and great pain and rear
their children, O bull among Brahmanas, with great affection! Those
persons also who being always engaged in acts of cruelty and there by
incurring general hatred, succeed yet in doing their duties accomplish
what, in my opinion, is exceedingly difficult. O regenerate one, tell me
the truths of the duties of the Kshatriya order. It is difficult, O
twice-born one, for those high-souled ones to acquire virtue who by the
duties of their order are obliged to do what is cruel. O holy one, thou
art capable of answering all questions; I desire to hear thee discourse
on all this. O thou foremost of Bhrigu's race, I desire to listen to all
this, waiting respectfully on thee, O thou of excellent vows!'
"Markandeya said, 'O thou foremost of the Bharata race, I will discourse
to thee on all this truly, however difficult of answer thy question may
be. Listen to me, therefore, as I speak unto thee. Some regard the mother
as superior and some the father. The mother, however, that bringeth forth
and some the father. The mother, however, that bringeth forth and reareth
up offspring what is more difficult. Fathers also, by ascetic penances by
worship of the gods, by adorations addressed to them, by bearing cold and
heat, by incantations and other means desire to have children. And having
by these painful expedients obtained children that are so difficult of
acquisition, they then, O hero, are always anxious about the future of
their sons and, O Bharata, both the father and the mother desire to see
in their sons fame and achievements and prosperity and offspring and
virtue. That son is virtuous who realises these hopes of his parents.
And, O great king, that son with whom the father and the mother are
gratified, achieveth eternal fame and eternal virtue both here and
thereafter. As regards women again, neither sacrifice nor sraddhas, nor
fasts are of any efficacy. By serving their husbands only they can win
heaven. O king, O Yudhishthira, remembering this alone, listen thou with
attention to the duties of chaste women."
SECTION CCV
"And while the lady of handsome eyes was still engaged in waiting upon
her lord, she beheld that Brahmana waiting for alms and beholding him,
she remembered that she had asked him to wait. And remembering all this,
she felt abashed. And then that chaste woman possessed of great fame,
took something for alms and went out, O thou foremost of the Bharatas,
for giving it unto that Brahmana. And when she came before him, the
Brahmana said, 'O best of women, O blessed one, I am surprised at thy
conduct! Having requested me to wait saying, 'Stay' thou didst not
dismiss me!'
"Markandeya continued, 'O lord of men beholding that Brahmana filled with
wrath and blazing with his energy, that chaste woman began to conciliate
him and said, 'O learned one, it behoveth thee to forgive me. My husband
is my supreme god. He came hungry and tired and was being served and
waited upon by me.' Hearing this, the Brahmana said, 'With thee Brahmanas
are not worthy of superior regard. Exaltest thou thy husband above them?
Leading a domestic life, dost thou disregard Brahmanas? Indra himself
boweth down unto them, what shall I say of men on earth. Proud woman,
dost thou not know it, hast thou never heard it, that the Brahmanas are
like fire and may consume the entire earth?' At these words of that
Brahmana the woman answered, 'I am no she-crane, O regenerate Rishi! O
thou that art endued with the wealth of asceticism, cast off this anger
of thine. Engaged as thou are, what canst thou do to me with these angry
glances of thine? I do not disregard Brahmanas. Endued with great energy
of soul, they are like unto the gods themselves. But, O sinless one, this
fault of mine it behoveth thee to forgive. I know the energy and high
dignity of Brahmanas that are possessed of wisdom. The waters of the
ocean have been made brackish and undrinkable by the wrath of the
Brahmanas. I know also the energy of Munis of souls under complete
control and endued with blazing ascetic merit. The fire of their wrath to
this day hath not been extinguished in the forest of Dandaka. It was for
his having disregarded the Brahmanas that the great Asura--the wicked and
evil-minded Vatapi was digested when he came in contact with Agastya. It
hath been heard by us that the powers and merits of high-souled Brahmanas
are great. But, O Brahmana, as regenerate ones of high souls are great in
wrath, so are they equally great in forgiveness. Therefore, O sinless
one, it behoveth thee to forgive me in the matter of this my offence. O
Brahmana, my heart inclineth to that merit which springeth from the
service of my husband, for I regard my husband as the highest among all
the gods. O best of Brahmanas, I practise that virtue which consists in
serving my husband whom I regard as the highest Deity. Behold, O
regenerate one, the merit that attaches to the service of one's husband!
I know that thou hast burnt a she-crane with thy wrath! But, O best of
regenerate ones, the anger that a person cherishes is the greatest of
foes which that person hath. The gods know him for a Brahmana who hath
cast off anger and passion. The gods know him for a Brahmana who always
speaketh the truth here, who always gratifieth his preceptor, and who,
though injured himself, never returneth the injury. The gods know him for
a Brahmana who hath his senses under control, who is virtuous and pure
and devoted to the study of the Vedas, and who hath mastery over anger
and lust. The gods know him for a Brahmana who, cognisant of morals and
endued with mental energy, is catholic in religion and looketh upon all
equal unto himself. The gods know him for a Brahmana who studieth himself
and teacheth others, who performeth sacrifices himself and officiateth at
the sacrifices of others, and who giveth away to the best of his means.
The gods know that bull among the regenerate ones for a Brahmana who,
endued with liberality of soul, practiseth the Brahmacharya vow and is
devoted to study,--in fact who is vigilantly devoted to the study of the
Vedas. Whatever conduceth to the happiness of the Brahmanas is always
recited before these. Ever taking pleasure in truth, the hearts of such
men never find joy in untruth. O thou best of regenerate ones, it hath
been said that the study of the Vedas, tranquillity of soul, simplicity
of behaviour, and repression of the senses, constitute the eternal duties
of the Brahmana. Those cognisant with virtue and morals have said that
truth and honesty are the highest virtue. Virtue that is eternal is
difficult of being understood. But whatever it is, it is based on truth.
The ancients have declared that virtue dependeth on sruti. But, O
foremost of regenerate ones, virtue as exposed in sruti appears to be of
various kinds. It is, therefore, too subtle of comprehension. Thou, O
holy one, art cognisant of virtue, pure, and devoted to the study of the
Vedas. I think, however, O holy one, that thou dost not know what virtue
in reality is. Repairing to the city of Mithila, enquire thou of a
virtuous fowler there, if indeed, O regenerate one, thou art not really
acquainted with what constitutes the highest virtue. There liveth in
Mithila a fowler who is truthful and devoted to the service of his
parents and who hath senses under complete control. Even he will
discourse to thee on virtue. Blessed be thou, O best of regenerate ones,
if thou likest, repair thither. O faultless one, it behoveth thee to
forgive me, if what I have said be unpalatable, for they that are
desirous of acquiring virtue are incapable of injuring women!'
"At these words of the chaste woman, the Brahmana replied, saying, 'I am
gratified with thee. Blessed be thou; my anger hath subsided, O beautiful
one! The reproofs uttered by thee will be of the highest advantage to me.
Blessed be thou, I shall now go and accomplish what is so conducive, O
handsome one, to my benefit!'
And there the Brahmana enquired about the virtuous fowler and was
answered by some twice-born persons. And repairing to the place indicated
by those regenerate ones, the Brahmana beheld the fowler seated in a
butcher's yard and the ascetic fowler was then selling venison and
buffalo meat and in consequence of the large concourse of buyers gathered
round that fowler, Kausika stood at a distance. But the fowler,
apprehending that the Brahmana had come to him, suddenly rose from his
seat and went to that secluded spot where the Brahmana was staying and
having approached him there, the fowler said, 'I salute thee, O holy one!
Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be
thou! Command me as to what I may do for thee. The word that the chaste
woman said unto thee, viz., Repair thou to Mithila, are known to me. I
also know for what purpose thou hast come hither.' Hearing these words of
the fowler that Brahmana was filled with surprise. And he began to
reflect inwardly, saying, 'This indeed, is the second marvel that I see!'
The fowler then said unto the Brahmana, saying, 'Thou art now standing in
place that is scarcely proper for thee, O sinless one. If it pleasest
thee, let us go to my abode, O holy one!'
"Markandeya continued, 'So be it,' said the Brahmana unto him, gladly.
And thereupon, the fowler proceeded towards his home with the Brahmana
walking before him. And entering his abode that looked delightful, the
fowler reverenced his guest by offering him a seat. And he also gave him
water to wash his feet and face. And accepting these, that best of
Brahmanas sat at his ease And he then addressed the fowler, saying, 'It
seems to me that this profession doth not befit thee. O fowler, I deeply
regret that thou shouldst follow such a cruel trade.' At these words of
the Brahmana the fowler said, 'This profession is that of my family,
myself having inherited it from my sires and grandsires. O regenerate
one, grieve not for me owing to my adhering to the duties that belong to
me by birth. Discharging the duties ordained for me beforehand by the
Creator, I carefully serve my superiors and the old. O thou best of
Brahmanas! I always speak the truth, never envy others; and give to the
best of my power. I live upon what remaineth after serving the gods,
guests, and those that depend on me. I never speak ill of anything, small
or great. O thou best of Brahmanas, the actions of a former life always
follow the doer. In this world there are three principal professions,
viz., agriculture, rearing of cattle, and trade. As regards the other
world, the three Vedas, knowledge, and the science of morals are
efficacious. Service (of the other three orders) hath been ordained to be
the duty of the Sudra. Agriculture hath been ordained for the Vaisyas,
and fighting for the Kshatriyas, while the practice of the Brahmacharya
vow, asceticism, recitation of mantras, and truthfulness have been
ordained for the Brahmanas. Over subjects adhering to their proper
duties, the king should rule virtuously; while he should set those
thereto that have fallen away from the duties of their order. Kings
should ever be feared, because they are the lords of their subjects. They
restrain those subjects of theirs that fall away from their duties as
they restrain the motions of the deer by means of their shafts. O
regenerate Rishi, there existeth not in the kingdom of Janaka a single
subject that followeth not the duties of his birth. O thou best of the
Brahmanas, all the four orders here rigidly adhere to their respective
duties. King Janaka punisheth him that is wicked, even if he be his own
son; but never doth he inflict pain on him that is virtuous. With good
and able spies employed under him, he looketh upon all with impartial
eyes. Prosperity, and kingdom, and capacity to punish, belong, O thou
best of Brahmanas, to the Kshatriyas. Kings desire high prosperity
through practice of the duties that belong to them. The king is the
protector of all the four orders. As regards myself, O Brahmana, I always
sell pork and buffalo meat without slaying those animals myself. I sell
meat of animals, O regenerate Rishi, that have been slain by others. I
never eat meat myself; never go to my wife except in her season; I always
fast during the day, and eat, O regenerate one, in the night. Even though
the behaviour of his order is bad, a person may yet be himself of good
behaviour. So also a person may become virtuous, although he may be
slayer of animals by profession. It is in consequence of the sinful acts
of kings that virtue decreaseth greatly, and sin beginneth to prosper.
And when all this taketh place the subjects of the kingdom begin to
decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs,
and hunch-backed and large-headed wights, and men that are blind or deaf
or those that have paralysed eyes or are destitute of the power of
procreation, begin to take their birth. It is from the sinfulness of
kings that their subjects suffer numerous mischiefs. But this our king
Janaka casteth his eyes upon all his subjects virtuously, and he is
always kind unto them who, on their part, ever adhere to their respective
duties. Regarding myself, I always with good deeds please those that
speak well, as also those that speak ill of me. Those kings that live in
the observance of their own proper duties, who are always engaged in the
practice of acts that are good and honest, who are of souls under
complete control and who are endued with readiness and alacrity, may not
depend upon anything else for supporting their power. Gift of food to the
best of one's power, endurance of heat and cold, firmness in virtue, and
a regard and tenderness for all creatures,--these attributes can never
find place in a person, without an innate desire being present in him of
separating himself from the world. One should avoid falsehood in speech,
and should do good without solicitation. One should never cast off virtue
from lust, from wrath, or from malice. One should never joy immoderately
at a good turn or grieve immoderately at a bad one. One should never feel
depressed when overtaken by poverty, nor when so overtaken abandon the
path of virtue. If at any time one doth what is wrong, he should never do
its like again. One should always urge his soul to the doing of that
which he regardeth as beneficial. One should never return wrong for
wrong, but should act honestly by those that have wronged him. That
wretched man who desireth to do what is sinful, slayeth himself. By doing
what is sinful, one only imitates them that are wicked and sinful,
Disbelieving in virtue they that mock the good and the pure saying,
'There is no virtue' undoubtedly meet with destruction. A sinful man
swelleth up like a leather bag puffed up with wind. The thoughts of these
wretches filled with pride and folly are feeble and unprofitable. It is
the heart, the inner soul, that discovereth the fool like the sun that
discovereth forms during the day. The food cannot always shine in the
world by means of self-praise. The learned man, however, even if he be
destitute of beauty, displayeth his lustre by refraining from speaking
ill of others and well of himself. No example, however, can be met with,
in this world, of a person shining brilliantly on account of attributes
to be found in him in their reputed measure. If one repenteth of a wrong
done by him, that repentance washeth off his sin. The resolution of never
doing it again saveth him from future sin, even as, O thou best of
Brahmanas, he may save himself from sin by any of those expiations
obtained in the scriptures. Even this, O regenerate one, is the sruti
that may be seen in respect of virtue. He that having before been
virtuous, committeth a sin, or committeth it unknowingly may destroy that
sin. For virtue, O Brahmana, driveth off the sin that men commit from
ignorance. A man, after having committed a sin, should cease to regard
himself any longer as a man. No man can conceal his sins. The gods behold
what one does, also the Being that is within every one. He that with
piety and without detraction hideth the faults of the honest and the wise
like holes in his own attire, surely seeketh his salvation. If a man
seeketh redemption after having committed a sin, without doubt he is
purged of all his sins and looketh pure and resplendent like the moon
emerged from the clouds. A man that seeketh redemption is washed of all
his sins, even as the sun, upon rising, dispelleth all darkness. O best
of Brahmanas, it is temptation that constitutes the basis of sin. Men
that are ignorant commit sin, yielding to temptation alone. Sinful men
generally cover themselves with a virtuous exterior, like wells whose
mouths are covered by long grass. Outwardly they seem to possess
self-control and holiness and indulge in preaching virtuous texts which,
in their mouth are of little meaning. Indeed, everything may be noticed
in them except conduct that is truly virtuous!'
SECTION CCVII
SECTION CCVIII
"The Brahmana replied, 'O best of those versed in the doctrine of karma,
and in the delivery of discourses, I long to know accurately how the soul
becomes eternal.' The fowler replied, 'The spirit dies not, there being
simply a change of tenement. They are mistaken, who foolishly say that
all creatures die. The soul betakes itself to another frame, and its
change of habitation is called its death. In the world of men, no man
reaps the consequences of another man's karma. Whatever one does, he is
sure to reap the consequences thereof; for the consequences of the karma
that is once done, can never be obviated. The virtuous become endowed
with great virtues, and sinful men become the perpetrators of wicked
deeds. Men's actions follow them; and influenced by these, they are born
again.' The Brahmana enquired, 'Why does the spirit take its birth, and
why does its nativity become sinful or virtuous, and how, O good man,
does it come to belong to a sinful or virtuous race?' The fowler replied,
This mystery seems to belong to the subject of procreation, but I shall
briefly describe to you, O good Brahmana, how the spirit is born again
with its accumulated load of karma, the righteous in a virtuous, and the
wicked in a sinful nativity. By the performance of virtuous actions it
attains to the state of the gods, and by a combination of good and evil,
it acquires the human state; by indulgence in sensuality and similar
demoralising practices it is born in the lower species of animals, and by
sinful acts, it goes to the infernal regions. Afflicted with the miseries
of birth and dotage, man is fated to rot here below from the evil
consequences of his own actions. Passing through thousands of births as
also the infernal regions, our spirits wander about, secured by the
fetters of their own karma. Animate beings become miserable in the next
world on account of these actions done by themselves and from the
reaction of those miseries, they assume lower births and then they
accumulate a new series of actions, and they consequently suffer misery
over again, like sickly men partaking of unwholesome food; and although
they are thus afflicted, they consider themselves to be happy and at ease
and consequently their fetters are not loosened and new karma arises; and
suffering from diverse miseries they turn about in this world like a
wheel. If casting off their fetters they purify themselves by their
actions and practise austerities and religious meditations, then, O best
of Brahmanas, they attain the Elysian regions by these numerous acts and
by casting off their fetters and by the purification of karma, men attain
those blissful regions where misery is unknown to those who go there. The
sinful man who is addicted to vices, never comes to the end of his course
of iniquities. Therefore must we strive to do what is virtuous and
forbear from doing what is unrighteous. Whoever with a heart full of
gratefulness and free from malice strives to do what is good, attains
wealth, virtue, happiness and heaven (hereafter). Those who are purified
of sins, wise, forbearing, constant in righteousness, and self-restrained
enjoy continuous felicity in this as well as in the next world. Man must
follow the standard of virtue of the good and in his acts imitate the
example of the righteous. There are virtuous men, versed in holy writ and
learned in all departments of knowledge. Man's proper duty consists in
following his own proper avocation, and this being the case these latter
do not become confused and mixed up. The wise man delights in virtue and
lives by righteousness. And, O good Brahmana, such a man with the wealth
of righteousness which he hereby acquires, waters the root of the plant
in which he finds most virtue. The virtuous man acts thus and his mind is
calmed. He is pleased with his friends in this world and he also attains
happiness hereafter. Virtuous people, O good man, acquire dominion over
all and the pleasure of beauty, flavour, sound and touch according to
their desire. These are known to be the rewards of virtue. But the man of
enlightened vision, O great Brahmana, is not satisfied with reaping the
fruits of righteousness. Not content with that, he with the light of
spiritual wisdom that is in him, becomes indifferent to pain and pleasure
and the vice of the world influenceth him not. Of his own free will he
becometh indifferent to worldly pursuits but he forsaketh not virtue.
Observing that everything worldly is evanescent, he trieth to renounce
everything and counting on more chance he deviseth means for the
attainment of salvation. Thus doth he renounce the pursuits of the world,
shuneth the ways of sin, becometh virtuous and at last attaineth
salvation. Spiritual wisdom is the prime requisite of men for salvation,
resignation and forbearance are its roots. By this means he attaineth all
the objects of this desire. But subduing the senses and by means of
truthfulness and forbearance, he attaineth, O good Brahmana, the supreme
asylum of Brahma.' The Brahmana again enquired, 'O thou most eminent in
virtue and constant in the performance of the religious obligations, you
talk of senses; what are they; how may they be subdued; and what is the
good of subduing them; and how doth a creature reap the fruits thereof? O
pious man, I beg to acquaint myself with the truth of this matter."
SECTION CCIX
SECTION CCX
SECTION CCXI
SECTION CCXII
"The Brahmana enquired, 'How is it that fire (vital force) in combination
with the earthly element (matter), becomes the corporeal tenement (of
living creatures), and how doth the vital air (the breath of life)
according to the nature of its seat (the muscles and nerves) excite to
action (the corporeal frame)?' Markandeya said, 'This question, O
Yudhishthira, having been put to the Brahmana by the fowler, the latter,
in reply, said to that high-minded Brahmana. (The fowler said):--The
vital spirit manifesting itself in the seat of consciousness, causes the
action of the corporeal frame. And the soul being present in both of them
acts (through them). The past, the present and the future are inseparably
associated with the soul. And it is the highest of a creature's
possessions; it is of the essence of the Supreme Spirit and we adore it.
It is the animating principle of all creatures, and it is the eternal
purusha (spirit). It is great and it is the intelligence and the ego, and
it is the subjective seat of the various properties of elements. Thus
while seated here (in a corporeal frame) it is sustained in all its
relations external or internal (to matter or mind) by the subtle ethereal
air called prana, and thereafter, each creature goes its own way by the
action of another subtle air called Samana. And this latter transforming
itself into Apana air, and supported by the head of the stomach carries
the refuse matter of the body, urine &c, to the kidneys and intestines.
That same air is present in the three elements of effort, exertion and
power, and in that condition it is called Udana air by persons learned in
physical science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name Vyana. And
the internal heat is diffused over all the tissues of our system, and
supported by these kinds of air, it transforms our food and the tissues
and the humours of our system. And by the coalition of Prana and other
airs, a reaction (combination) ensues, and the heat generated thereby is
known as the internal heat of the human system which causes the digestion
of our food. The Prana and the Apana air are interposed within the Samana
and the Udana air. And the heat generated by their coalition causes the
growth of the body (consisting of the seven substances, bones, muscles,
&c). And that portion of its seat extending to as far as the rectum is
called Apana; and from that arteries arise in the five airs Prana, &c.
The Prana air, acted on by the heat strikes against the extremity of the
Apana region and then recoiling, it reacts on the heat. Above the navel
is the region of undigested food and below it the region of digestion.
And the Prana and all other airs of the system are seated in the navel.
The arteries issuing from the heart run upwards and downwards, as also in
oblique directions; they carry the best essence of our food, and are
acted upon by the ten Prana airs. This is the way by which patient Yogins
who have overcome all difficulties, and who view things with an impartial
and equal eye, with their souls seated in the brain, find the Supreme
Spirit, the Prana and the Apana airs are thus present in the body of all
creatures. Know that the spirit is embodied in corporeal disguise, in the
eleven allotropous conditions (of the animal system), and that though
eternal, its normal state is apparently modified by its
accompaniments,--even like the fire purified in its pan,--eternal, yet
with its course altered by its surroundings; and that the divine thing
which is kindred with the body is related to the latter in the same way
as a drop of water to the sleek surface of a lotus-leaf on which it
rolls. Know that sattwa, rajas and tamas, are the attributes of all life
and that life is the attribute of spirit, and that the latter again is an
attribute of the Supreme Spirit. Inert, insensible matter is the seat of
the living principle, which is active in itself and induces activity in
others. That thing by which the seven worlds are incited to action is
called the most high by men of high spiritual insight. Thus in all these
elements, the eternal spirit does not show itself, but is perceived by
the learned in spiritual science by reason of their high and keen
perception. A pure-minded person, by purification of his heart, is able
to destroy the good and evil effect of his actions and attains eternal
beatitude by the enlightenment of his inward spirit. That state of peace
and purification of heart is likened to the state of a person who in a
cheerful state of mind sleeps soundly, or the brilliance of a lamp
trimmed by a skillful hand. Such a pure-minded person living on spare
diet perceives the Supreme Spirit reflected in his own, and by practising
concentration of mind in the evening and small hours of the night, he
beholds the Supreme Spirit which has no attributes, in the light of his
heart, shining like a dazzling lamp, and thus he attains salvation.
Avarice and anger must be subdued by all means, for this act constitutes
the most sacred virtue that people can practise and is considered to be
the means by which men can cross over to the other side of this sea of
affliction and trouble. A man must preserve his righteousness from being
overcome by the evil consequences of anger, his virtues from the effects
of pride, his learning from the effects of vanity, and his own spirit
from illusion. Leniency is the best of virtues, and forbearance is the
best of powers, the knowledge of our spiritual nature is the best of all
knowledge, and truthfulness is the best of all religious obligations. The
telling of truth is good, and the knowledge of truth may also be good,
but what conduces to the greatest good of all creatures, is known as the
highest truth. He whose actions are performed not with the object of
securing any reward or blessing, who has sacrificed all to the
requirements of his renunciation, is a real Sannyasin and is really wise.
And as communion with Brahma cannot be taught to us, even by our
spiritual preceptor,--he only giving us a clue to the
mystery--renunciation of the material world is called Yoga. We must not
do harm to any creature and must live in terms of amity with all, and in
this our present existence, we must not avenge ourselves on any creature.
Self-abnegation, peace of mind, renunciation of hope, and
equanimity,--these are the ways by which spiritual enlightenment can
always be secured; and the knowledge of self (one's own spiritual nature)
is the best of all knowledge. In this world as well as hereafter,
renouncing all worldly desires and assuming a stoic indifference, wherein
all suffering is at rest, people should fulfil their religious duties
with the aid of their intelligence. The muni who desires to obtain moksha
(salvation), which is very difficult to attain, must be constant in
austerities, forbearing, self-restrained, and must give up that longing
fondness which binds him to the things of this earth. They call these the
attributes of the Supreme Spirit. The gunas (qualities or attributes)
that we are conscious of, reduce themselves to agunas (non-gunas) in Him;
He is not bound by anything, and is perceptible only by the expansion and
development of our spiritual vision; as soon as the illusion of ignorance
is dispelled, this supreme unalloyed beatitude is attained. By foregoing
the objects of both pleasure and pain and by renouncing the feelings
which bind him to the things of this earth, a man may attain Brahma
(Supreme Spirit or salvation). O good Brahmana, I have now briefly
explained to thee all this, as I have heard. What else dost thou wish to
know?"
SECTION CCXIII
"The fowler replied, 'O good Brahmana, Brahmanas are worthy of all
respect from me. Listen, O sinless one, to this story of a previous
existence of mine. O son of an excellent Brahmana, I was formerly a
Brahmana, well-read in the Vedas, and an accomplished student of the
Vedangas. Through my own fault I have been degraded to my present state.
A certain king, accomplished in the science of dhanurveda (science of
archery), was my friend; and from his companionship, O Brahmana, I, too
became skilled in archery; and one day the king, in company with his
ministers and followed by his best warriors, went out on a hunting
expedition. He killed a large number of deer near a hermitage. I, too, O
good Brahmana, discharged a terrible arrow. And a rishi was wounded by
that arrow with its head bent out. He fell down upon the ground, and
screaming loudly said, 'I have harmed no one, what sinful man has done
this?' And, my lord, taking him for a deer, I went up to him and found
that he was pierced through the body by my arrow. On account of my wicked
deed I was sorely grieved (in mind). And then I said to that rishi of
severe ascetic merit, who was loudly crying, lying upon the ground, 'I
have done this unwittingly, O rishi.' And also this I said to the muni:
'Do thou think it proper to pardon all this transgression.' But, O
Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt
be born as a cruel fowler in the Sudra class."
SECTION CCXV
"Markandeya continued, The fowler said to him, 'Be it so'. And the good
Brahmana walked round him[58] and then departed. And the Brahmana
returning home was duly assiduous in his attention to his old parents. I
have thus, O pious Yudhishthira, narrated in detail to thee this history
full of moral instruction, which thou, my good son, didst ask me to
recite,--the virtue of women's devotion to their husbands and that of
filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of
munis, thou hast related to me this good and wonderful moral story; and
listening to thee, O learned man, my time has glided away like a moment;
but, O adorable sir, I am not as yet satiated with hearing this moral[59]
discourse.'"
SECTION CCXVI
SECTION CCXVII
SECTION CCXVIII
SECTION CCXIX
SECTION CCXX
"Markandeya continued, 'The fire called Bharata was bound by severe rules
of asceticism. Pushtimati is another name of his fire; for when he is
satisfied he vouchsafes pushti (development) to all creatures, and for
this reason he is called Bharata (or the Cherisher). And that other fire,
by name Siva, is devoted to the worship of Sakti (the forces of the
presiding deity of the forces of Nature), and because he always relieves
the sufferings of all creatures afflicted with misery, he is called Siva
(the giver of good). And on the acquisition of great ascetic wealth by
Tapa, an intelligent son named Puranda was born to inherit the same.
Another son named Ushma was also born. This fire is observed in the
vapour of all matter. A third son Manu was born. He officiated as
Prajapati. The Brahmanas who are learned in the Vedas, then speak of the
exploits of the fire Sambhu. And after that the bright Avasathya fire of
great refulgence is spoken of by the Brahmanas. Tapa thus created the
five Urjaskara fires, all bright as gold. These all share the Soma drink
in sacrifices. The great sun-god when fatigued (after his day's labours)
is known as the Prasanta fire. He created the terrible Asuras and various
other creatures of the earth. Angiras, too created the Prajapati Bhanu,
the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by
Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu
the daughter of Surya (the sun-god). They gave birth to six sons; do thou
hear of their progeny. The fire who gives strength to the weak is called
Valada (or the giver of strength). He is the first son of Bhanu, and that
other fire who looks terrible when all the elements are in a tranquil
state is called the Manjuman fire; he is the second son of Bhanu. And the
fire in whose honour oblations of clarified butter are enjoined to be
made here at the Darsa and Paurnamasya sacrifices and who is known as
Vishnu in this world, is (the third son of Bhanu) called Angiras, or
Dhritiman. And the fire to whom with Indra, the Agrayana oblation is
enjoined to be made is called the Agrayana fire. He is the (fourth) son
of Bhanu. The fifth son of Bhanu is Agraha who is the source of the
oblations which are daily made for the performance of the Chaturmasya
(four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the
name of another wife of that Manu who is known by the name of Bhanu. She
gave birth to one daughter, the two Agnishomas, and also five other
fire-gods. The resplendent fire-god who is honoured with the first
oblations in company with the presiding deity of the clouds is called
Vaiswanara. And that other fire who is called the lord of all the worlds
is Viswapati, the second son of Manu. And the daughter of Manu is called
Swistakrit, because by oblations unto her one acquires great merit.
Though she was the daughter of Hiranyakasipu, she yet became his wife for
her evil deeds. She is, however, one of the Prajapatis. And that other
fire which has its seats in the vital airs of all creatures and animates
their bodies, is called Sannihita. It is the cause of our perceptions of
sound and form. That divine spirit whose course is marked with black and
white stains, who is the supporter of fire, and who, though free from
sin, is the accomplisher of desired karma, whom the wise regard as a
great Rishi, is the fire Kapila, the propounder of the Yoga system called
Sankhya. The fire through whom the elementary spirits always receive the
offerings called Agra made by other creatures at the performance of all
the peculiar rites in this world is called Agrani. And these other bright
fires famous in the world, were created for the rectification of the
Agnihotra rites when marred by any defects. If the fires interlap each
other by the action of the wind, then the rectification must be made with
the Ashtakapala rites in honour of the fire Suchi. And if the southern
fire comes in contact with the two other fires, then rectification must
be made by the performance of the Ashtakapala rites in honour of the fire
Viti. If the fires in their place called Nivesa come in contact with the
fire called Devagni, then the Ashtakapala rites must be performed in
honour of the fire Suchi for rectification. And if the perpetual fire is
touched by a woman in her monthly course, then for rectification the
Ashtakapala rites must be performed in honour of the fire called
Dasyuman. If at the time of the performance of this Agnihotra rites the
death of any creature is spoken of, or if animals die, then rectification
must be made with the performance of the Ashtakapala rites in honour of
the Suraman fire. The Brahmana, who while suffering from a disease is
unable to offer oblations to the sacred fire for three nights, must make
amends for the same by performing the Ashtakapala rites in honour of the
northern fire. He who has performed the Darsa and the Paurnamasya rites
must make the rectification with the performance of the Ashtakapala rites
in honour of the Patikrit fire. If the fire of a lying-in room comes in
contact with the perpetual sacred fire, then rectification must be made
with the performance of Ashtakapala rites in honour of the Agniman fire.'"
SECTION CCXXI
Markandeya continued, "Mudita, the favourite wife of the fire Swaha, used
to live in water. And Swaha who was the regent of the earth and sky beget
in that wife of his a highly sacred fire called Advanta. There is a
tradition amongst learned Brahmanas that this fire is the ruler and inner
soul of all creatures. He is worshipful, resplendent and the lord of all
the great Bhutas here. And that fire, under the name of Grihapati, is
ever worshipped at all sacrifices and conveys all the oblations that are
made in this world. That great son of Swaha--the great Adbhuta fire is
the soul of the waters and the prince and regent of the sky and the lord
of everything great. His (son), the Bharata fire, consumes the dead
bodies of all creatures. His first Kratu is known as Niyata at the
performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha)
is always missed by the gods, because when he sees Niyata approaching him
he hides himself in the sea from fear of contamination. Searching for him
in every direction, the gods could not (once) find him out and on
beholding Atharvan the fire said to him, 'O valiant being, do thou carry
the oblations for the gods! I am disabled from want of strength.
Attaining the state of the red-eyed fire, do thou condescend to do me
this favour!' Having thus advised Atharvan, the fire went away to some
other place. But his place of concealment was divulged by the finny
tribe. Upon them the fire pronounced this curse in anger, 'You shall be
the food of all creatures in various ways.' And then that carrier of
oblations spoke unto Atharvan (as before). Though entreated by the gods,
he did not agree to continue carrying their oblations. He then became
insensible and instantly gave up the ghost. And leaving his material
body, he entered into the bowels of the earth. Coming into contact with
the earth, he created the different metals. Force and scent arose from
his pus; the Deodar pine from his bones; glass from his phlegm; the
Marakata jewel from his bile; and the black iron from his liver. And all
the world has been embellished with these three substances (wood, stone
and iron). The clouds were made from his nails, and corals from his
veins. And, O king, various other metals were produced from his body.
Thus leaving his material body, he remained absorbed in (spiritual)
meditation. He was roused by the penance of Bhrigu and Angiras. The
powerful fire thus gratified with penance, blazed forth intensely. But on
beholding the Rishi (Atharvan), he again sought his watery refuse. At
this extinction of the fire, the whole world was frightened, and sought
the protection of Atharvan, and the gods and others began to worship him.
Atharvan rummaged the whole sea in the presence of all those beings eager
with expectation, and finding out the fire, himself began the work of
creation. Thus in olden times the fire was destroyed and called back to
life by the adorable Atharvan. But now he invariably carries the
oblations of all creatures. Living in the sea and travelling about
various countries, he produced the various fires mentioned in the Vedas.
The river Indus, the five rivers (of the Punjab), the Sone, the Devika,
the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the
Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers
Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the
Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the
Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and
the Kapila, these rivers, O Bharata, are said to be the mothers of the
fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu
was the eldest of his sons by her. There are as many different kinds of
Soma sacrifices as the number of fires mentioned before. All this race of
fires, first-born of the spirit of Brahma, sprang also from the race of
Atri. Atri in his own mind conceived these sons, desirous of extending
the creation. By this act, the fires came out of his own Brahmic frame. I
have thus narrated to thee the history of the origin of these fires. They
are great, resplendent, and unrivalled in power, and they are the
destroyers of darkness. Know that the powers of those fires are the same
as those of the Adbhuta fire as related in the Vedas. For all these fires
are one and same. This adorable being, the first born fire, must be
considered as one. For like the Jyotishtoma sacrifice he came out of
Angiras body in various forms. I have thus described to thee the history
of the great race of Agni (fires) who when duly worshipped with the
various hymns, carry the oblations of all creatures to the gods.
SECTION CCXXII
SECTION CCXXIII
"Markandeya continued, 'On hearing her speech, Indra was grieved and
deeply thought within himself, 'There is no husband for this lady,
answering to her own description.' And that god adorned with sun-like
effulgence, then perceived the Sun rising on the Udaya hill,[71] and the
great Soma (Moon) gliding into the Sun. It being the time of the new
Moon, he of a hundred sacrifices, at the Raudra[72] moment, observed the
gods and Asuras fighting on the Sunrise hill. And he saw that the morning
twilight was tinged with red clouds. And he also saw that the abode of
Varuna had become blood-red. And he also observed Agni conveying
oblations offered with various hymns by Bhrigu, Angiras, and others and
entering the disc of the Sun. And he further saw the twenty four Parvas
adorning the Sun, and the terrible Soma also present in the Sun under
such surroundings. And observing this union of the Sun and the Moon and
that fearful conjunction of theirs, Sakra thought within himself, This
terrific conjunction of the Sun and the Moon forebodeth a fearful battle
on the morrow. And the river Sindhu (Indus) too is flowing with a current
of fresh blood and the jackals with fiery laces are crying to the Sun.
This great conjunction is fearful and full of energy. This union of the
Moon (Soma) with the Sun and Agni is very wonderful. And if Soma giveth
birth to a son now, that son may become the husband of this lady. And
Agni also hath similar surroundings now, and he too is a god. If the two
begetteth a son, that son, may become the husband of this lady.' With
these thoughts that illustrious celestial repaired to the regions of
Brahma, taking Devasena[73] with him. And saluting the Grandsire he said
unto him, 'Do thou fix a renowned warrior as husband of this lady.'
Brahma replied, 'O slayer of Asuras, it shall be; as thou hast intended.
The issue of that union will be mighty and powerful accordingly. That
powerful being will be the husband of this lady and the joint leader of
thy forces with thee.' Thus addressed, the lord of the celestials and the
lady bowed unto him and then repaired to the place where those great
Brahmanas, the powerful celestial Rishis, Vasistha and others, lived. And
with Indra at their head, the other gods also, desirous of drinking the
Soma beverage, repaired to the sacrifices of those Rishis to receive
their respective shares of the offerings. Having duly performed the
ceremonies with the bright blazing fire, those great-minded persons
offered oblations to the celestials. And the Adbhuta fire, that carrier
of oblations, was invited with mantras. And coming out of the solar disc,
that lordly fire duly repaired thither, restraining speech. And, O chief
of Bharata's race, that fire entering the sacrificial fire that had been
ignited and into which various offerings were made by the Rishis with
recitations of hymns, took them with him and made them over to the
dwellers of heaven. And while returning from that place, he observed the
wives of those high-souled Rishis sleeping at their ease on their beds.
And those ladies had a complexion beautiful like that of an altar of
gold, spotless like moon-beams, resembling fiery flames and looking like
blazing stars. And seeing those wives of the illustrious Brahmanas with
eager eyes, his mind became agitated and he was smitten with their
charms. Restraining his heart he considered it improper for him to be
thus agitated. And he said unto himself, The wives of these great
Brahmanas are chaste and faithful and beyond the reach of other people's
desires. I am filled with desire to possess them. I cannot lawfully cast
my eyes upon them, nor ever touch them when they are not filled with
desire. I shall, therefore, gratify myself daily with only looking at
them by becoming their Garhapatya (house-hold) fire.'
SECTION CCXXIV
"Markandeya continued, 'O lord of men, the beautiful Siva endowed with
great virtues and an unspotted character was the wife of Angiras (one of
the seven Rishis). That excellent lady (Swaha) at first assuming the
disguise of Siva, sought the presence of Agni unto whom she said, 'O
Agni, I am tortured with love for thee. Do thou think it fit to woo me.
And if thou dost not accede to my request, know that I shall commit
self-destruction. I am Siva the wife of Angiras. I have come here
according to the advice of the wives of the other Rishis, who have sent
me here after due deliberation.'
Agni replied, 'How didst thou know that I was tortured with love and how
could the others, the beloved wives of the seven Rishis, of whom thou
hast spoken, know this?'
Swaha replied, 'Thou art always a favourite with us, but we are afraid of
thee. Now having read thy mind by well-known signs, they have sent to thy
presence. I have come here to gratify my desire. Be thou quick, O Agni,
to encompass the object of thy desire, my sisters-in-law are awaiting me.
I must return soon.'
Markandeya continued, 'Then Agni, filled with great joy and delight,
married Swaha in the guise of Siva, and that lady joyfully cohabiting
with him, held the semen virile in her hands. And then she thought within
herself that those who would observe her in that disguise in the forest,
would cast an unmerited slur upon the conduct of those Brahmana ladies in
connection with Agni. Therefore, to prevent this, she should assume the
disguise of a bird, and in that state she should more easily get out of
the forest.
SECTION CCXXV
SECTION CCXXVI
"Markandeya continued, The planets with their satellites, the Rishis and
the Mothers, Agni and numerous other blazing courtiers and many other
dwellers of heaven of terrible mien, waited on Mahasena along with the
Mothers. And the illustrious sovereign of the gods, desirous of victory
but believing success to be doubtful mounted his elephant Airavata and
attended by the other gods advanced towards Skanda. That mighty being
followed by all the celestials was armed with his thunderbolt. And with
the object of slaying Mahasena, he marched with terrible celestial army
of great-splendour, sounding their shrill war-cry and furnished with
various sorts of standards, with warriors encased in various armour and
armed with numerous bows and riding on various animals. When Mahasena
beheld the gloriously decked Sakra, attired in his best clothes,
advancing with the determination of slaying him, he (too on his part)
advanced to meet that chief of the celestials. O Partha, the mighty
Vasava, the lord of the celestials, then uttered a loud shout, to
encourage his warriors and marching rapidly with the view of killing
'Agnis' son and praised by Tridasas[75] and great Rishis, he at length
reached the abode of Kartikeya. And then he shouted out with other gods;
and Guha too in response to this, uttered a fearful war-cry resembling
the roaring of the sea. On hearing that noise, the celestial army behaved
like an agitated sea, and was stunned and fixed to the spot. And that son
of Pavaka (the Fire-god) beholding the gods come near to him with the
object of killing him, was filled with wrath, and gave out rising flame
of fire from within his mouth. And these flames destroyed the celestial
forces struggling on the ground. Their heads, their bodies, their arms
and riding animals were all burnt in that conflagration and they appeared
all on a sudden like stars displaced from their proper spheres. Thus
afflicted, the god renounced all allegiance to the thunder bolt, and
sought the protection of Pavaka's son; and thus peace was again secured.
When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at
Skanda. It pierced him on the right side; and, O great king, it passed
through the body of that high-souled being. And from being struck with
the thunder-bolt, there arose from Skanda's body another being--a youth
with a club in hand, and adorned with a celestial amulet. And because he
was born on account of the piercing of the thunder-bolt, he was named
Visakha. And Indra, when he beheld that another person looking like the
fierce destroying Fire-god had come into being was frightened out of his
wits and besought the protection of Skanda, with the palms of his hands
joined together (as a mark of respect). And that excellent being Skanda,
bade him renounce all fear, with his arm. The gods were then transported
with joy, and their hands too struck up."
SECTION CCXXVII
SECTION CCXXVIII
Sakra said, 'O mighty being, do thou make us happy, by becoming our lord.
Excellent being, thou art worthy of the honour; therefore shall we anoint
thee this very day.'
Skanda replied, 'Do thou continue to rule the three worlds with
self-possession, and with thy heart bent on conquest. I shall remain thy
humble servant. I covet not thy sovereignty.'
Indra replied, 'At thy bidding, O powerful being, I shall continue to act
as Indra. And if thou hast said this deliberately and in earnest, then
hear me how thou canst gratify thy desire of serving me. Do thou, O
mighty being, take the leadership of the celestial forces accordingly.'
Skanda replied, 'Do thou anoint me as leader, for the destruction of the
Danavas, for the good of the celestials, and for the well-being of cows
and Brahmanas.'
Markandeya continued, "Thus anointed by Indra and all other gods, and
honoured by the Maharshis, he looked grand at the moment. The golden
umbrella[77] held (over his head) looked like a halo of blazing fire.
That famous god, the Conqueror of Tripura, himself fastened the celestial
wreath of gold, of Viswakarma's manufacture, round his neck. And, O great
man and conqueror of thine enemies, that worshipful god with the emblem
of the bull, had gone there previously with Parvati. He honoured him with
a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this
fact Skanda is called the son of Rudra. The White Mountain was formed
from discharges of Rudra's semen virile and the sensual indulgences of
the Fire-god with the Krittikas took place on that same White Mountain.
And as Rudra was seen by all the dwellers of heaven to heap honours on
the excellent Guha (Skanda), he was for that reason reputed as the son of
Rudra. This child had his being by the action of Rudra entering into the
constitution of the Fire-god, and for this reason, Skanda came to be
known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha,
and the six wives (of the seven Rishis) were instrumental to the birth of
the great god Skanda, he was for that reason reputed as the son of Rudra.
"That son of Fire-god was clad in a pair of clean red cloths, and thus he
looked grand and resplendent like the Sun peeping forth from behind a
mass of red clouds. And the red cock given to him by the Fire-god, formed
his ensign; and when perched on the top of his chariot, it looked like
the image of the all-destroying fire. And the presiding deity of the
power which conduces to the victory of the god, and which is the director
of the exertions of all creatures, and constitutes their glory, prop and
refuge, advanced before him. And a mysterious charm entered into his
constitution the charm which manifests its powers on the battlefield.
Beauty, strength, piety, power, might, truthfulness, rectitude, devotion
to Brahmanas, freedom from illusion or perplexity, protection of
followers, destruction of foes, and care of all creatures,--these, O lord
of men, are the inborn virtues of Skanda. Thus anointed by all the gods,
he looked pleased and complacent; and dressed in his best style, he
looked beautiful like the moon at its full. The much-esteemed incantation
of Vedic hymns, the music of the celestial band, and the songs of gods
and Gandharvas then rang on all sides. And surrounded by all the
well-dressed Apsaras, and many other gay and happy-looking Pisachas and
hosts of gods, that anointed (by gods) son of Pavaka disported himself in
all his grandeur. To the dwellers of heaven, the anointed Mahasena,
appeared like the Sun rising after extinction of darkness. And then the
celestial forces looking upon him as their leader, surrounded him on all
sides in thousands. That adorable being followed by all creatures then
assumed their commands, and praised and honoured by them, he encouraged
them in return.
SECTION CCXXIX
"Markandeya continued, 'Those six ladies, the wives of the seven Rishis
when they learned that good fortune had smiled on Mahasena and that he
had been made leader of the celestial forces,[79] repaired to his camp.
Those virtuous ladies of high religious merit had been disowned by the
Rishis. They lost no time in visiting that leader of the celestial forces
and then addressed him thus, 'We, O son, have been cast out by our
god-like husbands, without any cause. Some people spread the rumour that
we gave birth to thee. Believing in the truth of this story, they became
greatly indignant, and banished us from our sacred places. It behooves
thee now to save us from this infamy. We desire to adopt thee as our son,
so that, O mighty being, eternal bliss may be secured to us by that
favour. Do thou thus repay the obligation thou owest to us.'
"Skanda replied, 'Be it so, all honour to thee! Do thou guide me with a
mother's affection, and honoured by thy daughter-in-law, thou shalt
always live with me.'"
"Skanda replied, 'Ye are all as mothers to me, and I am your son. Tell me
what I can do to please you."'
"The mothers replied, 'The ladies (Brahmi, Maheswari, &c.) were appointed
as mothers of the world in bygone ages. We desire, O great god, that they
be dispossessed of that dignity, and ourselves installed in their place,
and that we, instead of them, be worshipped by the world. Do thou now
restore to us those of our progeny, of whom we have been deprived, by
them on thy account.'"
"Skanda replied, 'Ye shall not recover those that have been once given
away, but I can give you other offspring if ye like.'" The mothers
replied, 'We desire that living with thee and assuming different shapes
we be able to eat up the progeny of those mothers and their guardians. Do
thou grant us this favour.'"
"Skanda said, 'I can grant you progeny, but this topic on which ye have
just now dilated is a very painful one. May ye be prosperous! All honour
to you, ladies, do ye vouchsafe to them your protecting care.'"
"The mothers replied, 'We shall protect them, O Skanda, as thou desirest.
Mayst thou be prosperous! But, O mighty being, we desire to live with
thee always.'"
"Skanda replied, 'So long as children of the human kind do not attain the
youthful state in the sixteenth year of their age, ye shall afflict them
with your various forms, and I too shall confer on you a fierce
inexhaustible spirit. And with that ye shall live happily, worshipped by
all.'"
"Markandeya continued, 'And then a fiery powerful being came out of the
body of Skanda for the purpose of devouring the progeny of mortal beings.
He fell down upon the ground, senseless and hungry. And bidden by Skanda,
that genius of evil assumed a terrific form. Skandapasmara is the name by
which it is known among good Brahmanas. Vinata is called the terrific
Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the
learned is the graha called Putana; that fierce and terrible looking
Rakshasa of a hideous appearance is also called the pisacha, Sita Putana.
That fierce-looking spirit is the cause of abortion in women. Aditi is
also known by the name of Revati; her evil spirit is called Raivata, and
that terrible graha also afflicts children. Diti, the mother of the
Daityas (Asuras), is also called Muhkamandika, and that terrible creature
is very fond of the flesh of little children. Those male and female
children, O Kaurava, who are said to have been begotten by Skanda, are
spirit of evil and they destroy the foetus in the womb. They (the
Kumaras) are known as the husbands of those very ladies, and children are
seized unawares by these cruel spirits. And, O king, Surabhi who is
called the mother of bovine kind by the wise is best ridden by the evil
spirit Sakuni, who in company with her, devours children on this earth.
And Sarama, the mother of dogs, also habitually kills human beings while
still in the womb. She who is the mother of all trees has her abode in a
karanja tree. She grants boons and has a placid countenance and is always
favourably disposed towards all creatures. Those persons who desire to
have children, bow down to her, who is seated in a karanja tree. These
eighteen evil spirits fond of meat and wine, and others of the same kind,
invariably take up their abode in the lying-in-room for ten days. Kadru
introduces herself in a subtle form into the body of a pregnant woman and
there she causes the destruction of the foetus, and the mother is made to
give birth to a Naga (serpent). And that mother of the Gandharvas takes
away the foetus, and for this reason, conception in woman turns out to be
abortive. The mother of the Apsaras removes the foetus from the womb, and
for this reason such conceptions are said to be stationary by the
learned. The daughter of the Divinity of the Red Sea is said to have
nursed Skanda,--she is worshipped under the name of Lohitayani on Kadamva
trees. Arya acts the same part among female beings, as Rudra does among
male ones. She is the mother of all children and is distinctly worshipped
for their welfare. These that I have described are the evil spirits
presiding over the destinies of young children, and until children attain
their sixteenth year, these spirits exercise their influence for evil,
and after that, for good. The whole body of male and female spirits that
I have now described are always denominated by men as the spirits of
Skanda. They are propitiated with burnt offerings, ablutions, unguents,
sacrifices and other offerings, and particularly by the worship of
Skanda. And, O king, when they are honoured and worshipped with due
reverence, they bestow on men whatever is good for them, as also valour
and long life. And now having bowed down to Maheswara, I shall describe
the nature of those spirits who influence the destinies of men after they
have attained their sixteenth year.
"The man who beholds gods while sleeping, or in a wakeful state soon
turns mad, and the spirit under whose influence these hallucinations take
place is called the celestial spirit. When a person beholds his dead
ancestors while he is seated at ease, or lying in his bed, he soon loses
his reason, and the spirit which causes this illusion of sensible
perception, is called the ancestral spirit. The man who shows disrespect
to the Siddhas and who is cursed by them in return, soon runs mad and the
evil influence by which this is brought about, is called the Siddha
spirit. And the spirit by whose influence a man smells sweet odour, and
becomes cognisant of various tastes (when there are no odoriferous or
tasteful substances about him) and soon becomes tormented, is called the
Rakshasa spirit. And the spirit by whose action celestial musicians
(Gandharvas) blend their existence into the constitution of a human
being, and make him run mad in no time, is called the Gandharva spirit.
And that evil spirit by whose influence men are always tormented by
Pisachas, is called the Paisacha spirit. When the spirit of Yakshas
enters into the system of a human being by some accident, he loses his
reason immediately, and such a spirit is called the Yaksha spirit. The
man who loses his reason on account of his mind being demoralised with
vices, runs mad in no time, and his illness must be remedied according to
methods prescribed in the Sastras. Men also run mad from perplexity, from
fear, as also on beholding hideous sights. The remedy lies in quieting
their minds. There are three classes of spirits, some are frolicsome,
some are gluttonous, and some sensual. Until men attain the age of three
score and ten, these evil influences continue to torment them, and then
fever becomes the only evil spirit that afflicts sentient beings. These
evil spirits always avoid those who have subdued their senses, who are
self-restrained, of cleanly habits, god-fearing and free from laziness
and contamination. I have thus described to thee, O king, the evil
spirits that mould the destinies of men. Thou who art devoted to
Maheswara art never troubled by them."
SECTION CCXXX
"Skanda replied, 'From this day, lady, all the oblations that men of
virtuous character, who swerve not from the path of virtue, will offer to
their gods or ancestors with incantation of purifying hymns by Brahmanas,
shall always be offered (through Agni) coupled with the name of Swaha,
and thus, excellent lady, wilt thou always live associated with Agni, the
god of fire.'"
"Then Brahma, the lord of all creatures, said to Mahasena, 'Do thou go
and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing
with Agni (the Fire-god) and Uma with Swaha have combined to make thee
invincible for the well-being of all creatures. And the semen of the
high-souled Rudra cast into the reproductive organ of Uma was thrown back
upon this hill, and hence the twin Mujika and Minjika came into being. A
portion of it fell into the Blood Sea, another portion, into the rays of
the sun, another upon the earth and thus was it distributed in five
portions. Learned men ought to remember that these thy various and
fierce-looking followers living on the flesh of animals were produced
from the semen'. 'Be it so,' so saying, the high-souled Mahasena with
fatherly love, honoured his father Maheswara."
"Skanda replied, 'Very well, my lord! I shall command the seventh army
corps. Now tell me quickly if there is anything else to be done.'
"The firmament with the stars was in a blaze, and the whole universe in a
state of utter confusion. The earth quaked and gave forth a rumbling
sound, and darkness overspread the whole world. Then observing this
terrible catastrophe, Sankara with the estimable Uma, and the celestials
with the great Maharshis, were much exercised in mind. And when they had
fallen into this state of confusion, there appeared before them a fierce
and mighty host armed with various weapons, and looking like a mass of
clouds and rocks. Those terrible and countless beings, speaking different
languages directed their movements towards the point where Sankara and
the celestials stood. They hurled into the ranks of the celestial army
flights of arrows in all directions, masses of rock, maces, sataghnis,
prasas and parighas. The celestial army was thrown into a state of
confusion by a shower of these terrible weapons and their ranks were seen
to waver. The Danavas made a great havoc by cutting up their soldiers,
horses, elephants, chariots and arms. And the celestial troops then
seemed as if they were about to turn their backs upon the enemy. And
numbers of them fell, slain by the Asuras, like large trees in a forest
burnt in a conflagration. Those dwellers of heaven fell with their heads,
separated from their bodies, and having none to lead them in that fearful
battle, they were slaughtered by the enemy. And then the god Purandara
(Indra), the slayer of Vala, observing that they were unsteady and
hard-pressed by the Asuras, tried to rally them with this speech, 'Do not
be afraid, ye heroes, may success attend your efforts! Do ye all take up
your arms, and resolve upon manly conduct, and ye will meet with no more
misfortune, and defeat those wicked and terrible-looking Danavas. May ye
be successful! Do ye fall upon the Danavas with me.'
"Then a powerful Danava, taking a huge mass of rock in his hands, came
out of that terrible Daitya army. He looked like the sun peering forth
from against a mass of dark clouds. And, O king, the celestials,
beholding that he was about to hurl that mass of rock at them, fled in
confusion. But they were pursued by Mahisha, who hurled that hillock at
them. And, O lord of the world, by the falling of that mass of rock, ten
thousand warriors of the celestial army were crushed to the ground and
breathed their last. And this act of Mahisha struck terror into the
hearts of the gods, and with his attendant Danavas he fell upon them like
a lion attacking a herd of deer. And when Indra and the other celestials
observed that Mahisha was advancing to the charge, they fled, leaving
behind their arms and colours. And Mahisha was greatly enraged at this,
and he quickly advanced towards the chariot of Rudra; and reaching near,
he seized its pole with his hands. And when Mahisha in a fit of rage had
thus seized the chariot of Rudra, all the Earth began to groan and the
great Rishis lost their senses. And Daityas of huge proportions, looking
like dark clouds, were boisterous with joy, thinking that victory was
assured to them. And although that adorable god (Rudra) was in that
plight, yet he did not think it worth while to kill Mahisha in battle; he
remembered that Skanda would deal the deathblow to that evil-minded
Asura. And the fiery Mahisha, contemplating with satisfaction the prize
(the chariot of Rudra) which he had secured, sounded his war-cry, to the
great alarm of the gods and the joy of the Daityas. And when the gods
were in that fearful predicament, the mighty Mahasena, burning with
anger, and looking grand like the Sun advanced to their rescue. And that
lordly being was clad in blazing red and decked with a wreath of red
flowers. And cased in armour of gold he rode in a gold-coloured chariot
bright as the Sun and drawn by chestnut horses. And at his sight the army
of the daityas was suddenly dispirited on the field of battle. And, O
great king, the mighty Mahasena discharged a bright Sakti for the
destruction of Mahisha. That missile cut off the head of Mahisha, and he
fell upon the ground and died. And his head massive as a hillock, falling
on the ground, barred the entrance to the country of the Northern Kurus,
extending in length for sixteen Yojanas though at present the people of
that country pass easily by that gate.
"It was observed both by the gods and the Danavas that Skanda hurled his
sakti again and again on the field of battle, and that it returned to his
hands, after killing thousands of the enemy's forces. And the terrible
Danavas fell in large numbers by the arrows of the wise Mahasena. And
then a panic seized them, and the followers of Skanda began to slay and
eat them up by thousands and drink their blood. And they joyously
exterminated the Danavas in no time, just as the sun destroys darkness,
or as fire destroys a forest, or as the winds drive away the clouds. And
in this manner the famous Skanda defeated all his enemies. And the gods
came to congratulate him, and he, in turn, paid his respects to
Maheswara. And that son of Krittika looked grand like the sun in all the
glory of his effulgence. And when the enemy was completely defeated by
Skanda and when Maheswara left the battle-field, Purandara embraced
Mahasena and said to him, 'This Mahisha, who was made invincible by the
favour of Brahma hath been killed by thee. O best of warriors, the gods
were like grass to him. O strong-limbed hero, thou hast removed a thorn
of the celestials. Thou hast killed in battle hundreds of Danavas equal
in valour to Mahisha who were all hostile to us, and who used to harass
us before. And thy followers too have devoured them by hundreds. Thou
art, O mighty being, invincible in battle like Uma's lord; and this
victory shall be celebrated as thy first achievement, and thy fame shall
be undying in the three worlds. And, O strong-armed god, all the gods
will yield their allegiance to thee.' Having spoken thus to Mahasena, the
husband of Sachi left the place accompanied by the gods and with the
permission of the adorable three-eyed god (Siva). And Rudra returned to
Bhadravata, and the celestials too returned to their respective abodes.
And Rudra spoke, addressing the gods, 'Ye must render allegiance to
Skanda just as ye do unto me.' And that son of the Fire-god, having
killed the Danavas hath conquered the three worlds, in one day, and he
hath been worshipped by the great Rishis. The Brahmana who with due
attention readeth this story of the birth of Skanda, attaineth to great
prosperity in this world and the companionship of Skanda hereafter."
Yudhishthira said, "O good and adorable Brahmana, I wish to know the
different names of that high-souled being, by which he is celebrated
throughout the three worlds."
'Markandeya continued, "O valiant scion of Kuru's race, I shall now with
due devotion pray to that unrivalled, mighty, six-faced, and valiant Guha
who is worshipped by gods and Rishis, enumerating his other titles of
distinction: do thou listen to them: Thou art devoted to Brahma, begotten
of Brahma, and versed in the mysteries of Brahma. Thou art called
Brahmasaya, and thou art the foremost of those who are possessed of
Brahma. Thou art fond of Brahma, thou art austere like the Brahmanas and
art versed in the great mystery of Brahma and the leader of the
Brahmanas. Thou art Swaha, thou art Swadha, and thou art the holiest of
the holy, and art invoked in hymns and celebrated as the six-flamed fire.
Thou art the year, thou art the six seasons, thou art the months, the
(lunar) half months, the (solar) declinations, and the cardinal points of
space. Thou art lotus-eyed. Thou art possessed of a lily-like face. Thou
hast a thousand faces and a thousand arms. Thou art the ruler of the
universe, thou art the great Oblation, and thou art the animating spirit
of all the gods and the Asuras. Thou art the great leader of armies. Thou
art Prachanda (furious), thou art the Lord, and thou art the great master
and the conqueror of thine enemies. Thou art, Sahasrabhu (multiform),
Sahasratusti (a thousand times content), Sahasrabhuk (devourer of
everything), and Sahasrapad (of a thousand legs), and thou art the earth
itself. Thou art possessed of infinite forms and thousand heads and great
strength. According to thine own inclinations thou hast appeared as the
son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, thou dost play
with the cock and assume different forms according to thy will. Thou art
Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and
Indra, for all time. Thou art mighty, the most eternal of all eternal
things, and the lord of all lords. Thou art the progenitor of Truth, the
destroyer of Diti's progeny (Asuras), and the great conqueror of the
enemies of the celestials. Thou art the personation of virtue and being
thyself vast and minute, thou art acquainted with the highest and lowest
points of virtuous acts, and the mysteries of Brahma. O foremost of all
gods and high-souled lord of the Universe, this whole creation is
over-spread with thy energy! I have thus prayed to thee according to the
best of my power. I salute thee who art possessed of twelve eyes and many
hands. Thy remaining attributes transcend my powers of comprehension!'
The Brahmana who with due attention readeth this story of the birth of
Skanda, or relateth it unto Brahmanas, or hears it narrated by regenerate
men, attaineth to wealth, long life, fame, children, as also victory,
prosperity and contentment, and the companionship of Skanda."
SECTION CCXXXI
(Draupadi-Satyabhama Samvada)
"When the celebrated Satyabhama, having said this, ceased, the chaste and
blessed daughter of Drupada answered her, saying, 'Thou askedest me, O
Satyabhama, of the practices of women that are wicked. How can I answer
thee, O lady, about the cause that is pursued by wicked females? It doth
not become thee, lady, to pursue the questions, or doubt me, after this,
for thou art endued with intelligence and art the favourite wife of
Krishna. When the husband learns that his wife is addicted to
incantations and drugs, from that hour he beginneth to dread her like a
serpent ensconced in his sleeping chamber. And can a man that is troubled
with fear have peace, and how can one that hath no peace have happiness?
A husband can never be made obedient by his wife's incantations. We hear
of painful diseases being transmitted by enemies. Indeed, they that
desire to slay others, send poison in the shape of customary gifts, so
that the man that taketh the powders so sent, by tongue or skin, is,
without doubt, speedily deprived of life. Women have sometimes caused
dropsy and leprosy, decrepitude and impotence and idiocy and blindness
and deafness in men. These wicked women, ever treading in the path of
sin, do sometimes (by these means) injure their husbands. But the wife
should never do the least injury to her lord. Hear now, O illustrious
lady, of the behaviour I adopt towards the high-souled sons of Pandu.
Keeping aside vanity, and controlling desire and wrath, I always serve
with devotion the sons of Pandu with their wives. Restraining jealousy,
with deep devotion of heart, without a sense of degradation at the
services I perform, I wait upon my husbands. Ever fearing to utter what
is evil or false, or to look or sit or walk with impropriety, or cast
glances indicative of the feelings of the heart, do I serve the sons of
Pritha--those mighty warriors blazing like the sun or fire, and handsome
as the moon, those endued with fierce energy and prowess, and capable of
slaying their foes by a glance of the eye. Celestial, or man, or
Gandharva, young or decked with ornaments, wealthy or comely of person,
none else my heart liketh. I never bathe or eat or sleep till he that is
my husband hath bathed or eaten or slept,--till, in fact, our attendants
have bathed, eaten, or slept. Whether returning from the field, the
forest, or the town, hastily rising up I always salute my husband with
water and a seat. I always keep the house and all household articles and
the food that is to be taken well-ordered and clean. Carefully do I keep
the rice, and serve the food at the proper time. I never indulge in angry
and fretful speech, and never imitate women that are wicked. Keeping
idleness at distance I always do what is agreeable. I never laugh except
at a jest, and never stay for any length of time at the house-gate. I
never stay long in places for answering calls of nature, nor in
pleasure-gardens attached to the house. I always refrain from laughing
loudly and indulging in high passion, and from everything that may give
offence. Indeed, O Satyabhama, I always am engaged in waiting upon my
lords. A separation from my lords is never agreeable to me. When my
husband leaveth home for the sake of any relative, then renouncing
flowers and fragrant paste of every kind, I begin to undergo penances.
Whatever my husband drinketh not, whatever my husband eateth not,
whatever my husband enjoyeth not, I ever renounce. O beautiful lady,
decked in ornaments and ever controlled by the instruction imparted to
me, I always devotedly seek the good of my lord. Those duties that my
mother-in-law had told me of in respect of relatives, as also the duties
of alms-giving, of offering worship to the gods, of oblations to the
diseased, of boiling food in pots on auspicious days for offer to
ancestors and guests of reverence and service to those that deserve our
regards, and all else that is known to me, I always discharge day and
night, without idleness of any kind. Having with my whole heart recourse
to humility and approved rules I serve my meek and truthful lords ever
observant of virtue, regarding them as poisonous snakes capable of being
excited at a trifle. I think that to be eternal virtue for women which is
based upon a regard for the husband. The husband is the wife's god, and
he is her refuge. Indeed, there is no other refuge for her. How can,
then, the wife do the least injury to her lord? I never, in sleeping or
eating or adorning any person, act against the wishes of my lord, and
always guided by my husbands, I never speak ill of my mother-in-law. O
blessed lady, my husbands have become obedient to me in consequence of my
diligence, my alacrity, and the humility with which I serve superiors.
Personally do I wait every day with food and drink and clothes upon the
revered and truthful Kunti--that mother of heroes. Never do I show any
preference for myself over her in matters of food and attire, and never
do I reprove in words that princess equal unto the Earth herself in
forgiveness. Formerly, eight thousand Brahmanas were daily fed in the
palace of Yudhishthira from off plates of gold. And eighty thousand
Brahmanas also of the Snataka sect leading domestic lives were
entertained by Yudhishthira with thirty serving-maids assigned to each.
Besides these, ten thousand yatis with the vital seed drawn up, had their
pure food carried unto them in plates of gold. All these Brahamanas that
were the utterers of the Veda, I used to worship duly with food, drink,
and raiment taken from stores only after a portion thereof had been
dedicated to the Viswadeva.[82] The illustrious son of Kunti had a
hundred thousand well-dressed serving-maids with bracelets on arms and
golden ornaments on necks, and decked with costly garlands and wreaths
and gold in profusion, and sprinkled with sandal paste. And adorned with
jewels and gold they were all skilled in singing and dancing. O lady, I
knew the names and features of all those girls, as also what they are and
what they were, and what they did not. Kunti's son of great intelligence
had also a hundred thousand maid-servants who daily used to feed guests,
with plates of gold in their hands. And while Yudhishthira lived in
Indraprastha a hundred thousand horses and a hundred thousand elephants
used to follow in his train. These were the possessions of Yudhisthira
while he ruled the earth. It was I however, O lady, who regulated their
number and framed the rules to be observed in respect of them; and it was
I who had to listen to all complaints about them. Indeed, I knew
everything about what the maid-servants of the palace and other classes
of attendants, even the cow-herds and the shepherds of the royal
establishment, did or did not. O blessed and illustrious lady, it was I
alone amongst the Pandavas who knew the income and expenditure of the
king and what their whole wealth was. And those bulls among the Bharatas,
throwing upon me the burden of looking after all those that were to be
fed by them, would, O thou of handsome face, pay their court to me. And
this load, so heavy and incapable of being borne by persons of evil
heart, I used to bear day and night, sacrificing my ease, and all the
while affectionately devoted to them. And while my husbands were engaged
in the pursuit of virtue, I only supervised their treasury inexhaustible
like the ever-filled receptacle of Varuna. Day and night bearing hunger
and thirst, I used to serve the Kuru princes, so that my nights and days
were equal to me. I used to wake up first and go to bed last. This, O
Satyabhama, hath ever been my charm for making my husbands obedient to
me! This great art hath ever been known to me for making my husbands
obedient to me. Never have I practised the charms of wicked women, nor do
I ever wish to practise them."
SECTION CCXXXII
"Draupadi said, 'I shall now indicate to thee, for attracting the heart
of thy husbands a way that is free from deceit. By adopting it duly, dear
friend, thou will be able to draw away thy lord from other females. In
all the worlds, including that of the celestials, there is no god equal,
O Satyabhama, unto the husband. When he is gratified with thee, thou
mayst have (from thy husband) every object of desire; when he is angry,
all these may be lost. It is from her husband that the wife obtaineth
offspring and various articles of enjoyment. It is from thy husband that
thou mayst have handsome beds and seats, and robes and garlands, and
perfumes, and great fame and heaven itself hereafter. One cannot obtain
happiness here by means that are easy. Indeed, the woman that is chaste,
obtains weal with woe. Always adore Krishna, therefore, with friendship
and love physical sufferings. And do thou also act in a way, by offering
handsome seats and excellent garlands and various perfumes and prompt
service, that he may be devoted to thee, thinking, 'I am truly loved by
her!' Hearing the voice of thy lord at the gate, rise thou up from thy
seat and stay in readiness within the room. And as soon as thou seest him
enter thy chamber, worship him by promptly offering him a seat and water
to wash his feet. And even when he commands a maidservant to do anything,
get thou up and do it thyself. Let Krishna understand this temper of thy
mind and know that thou adorest him with all thy heart. And, O
Satyabhama, whatever thy lord speaketh before thee, do not blab of it
even if it may not deserve concealment,--for if any of thy co-wives were
to speak of it unto Vasudeva, he might be irritated with thee. Feed thou
by every means in thy power those that are dear and devoted to thy lord
and always seek his good. Thou shouldst, however, always keep thyself
aloof from those that are hostile to and against thy lord and seek to do
him injury, as also from those that are addicted to deceit. Foregoing all
excitement and carelessness in the presence of men, conceal thy
inclinations by observing silence, and thou shouldst not stay or converse
in private even with thy sons, Pradyumna and Samva. Thou shouldst form
attachments with only such females as are high-born and sinless and
devoted to their lords, and thou shouldst always shun women that are
wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle.
Behaviour such as this is reputable and productive of prosperity; and
while it is capable of neutralising hostility, it also leadeth to heaven.
Therefore, worship thou thy husband, decking thyself in costly garlands
and ornaments and smearing thyself with unguents and excellent perfumes."
SECTION CCXXXIII
"Having said these agreeable and truthful and cordial words, Satyabhama
desired to go to Vasudeva's car. And the wife of Krishna then walked
round the queen of the Pandavas. And having done so the beautiful
Satyabhama mounted the car of Krishna. And the chief of the Yadavas,
comforting Draupadi with a smile and causing the Pandavas to return, set
out for his own city, with swift horses (yoked unto his car)."
SECTION CCXXXIV
(Ghosha-yatra Parva)
Vaisampayana said, "After the sons of Pandu had arrived at that lake,
they chose a residence that was removed from the habitations of men. And
they began to roam through delightful woods and ever charming mountains
and picturesque river-valleys. And after they had taken up their
residence there, many venerable ascetics endued with Vedic lore often
came to see them. And those foremost of men always received those
Veda-knowing Rishis with great respect. And one day there came unto the
Kaurava princes a certain Brahmana who was well known on earth for his
powers of speech. And having conversed with the Pandavas for a while, he
went away as pleased him to the court of the royal son of Vichitravirya.
Received with respect by that chief of the Kurus, the old king, the
Brahmana took his seat; and asked by the monarch he began to talk of the
sons of Dharma, Pavana, Indra and of the twins, all of whom having fallen
into severe misery, had become emaciated and reduced owing to exposure to
wind and sun. And that Brahmana also talked of Krishna who was
overwhelmed with suffering and who then had become perfectly helpless,
although she had heroes for her lords. And hearing the words of that
Brahmana, the royal son of Vichitravirya became afflicted with grief, at
the thought of those princes of royal lineage then swimming in a river of
sorrow. His inmost soul afflicted with sorrow and trembling all over with
sighs, he quieted himself with a great effort, remembering that
everything had arisen from his own fault. And the monarch said, 'Alas,
how is it that Yudhishthira who is the eldest of my sons, who is truthful
and pious and virtuous in his behaviour, who hath not a foe, who had
formerly slept on beds made of soft Ranku skins, sleepeth now on the bare
ground! Alas, wakened formerly by Sutas and Magadhas and other singers
with his praises, melodiously recited every morning, that prince of the
Kuru race, equal unto Indra himself, is now waked from the bare ground
towards the small hours of the night by a multitude of birds! How doth
Vrikodara, reduced by exposure to wind and sun and filled with wrath,
sleep, in the presence of the princess of Panchala, on the bare ground,
unfit as he is to suffer such lot! Perhaps also, the intelligent Arjuna,
who is incapable of bearing pain, and who, though obedient to the will of
Yudhishthira, yet feeleth himself to be pierced over all by the
remembrance of his wrongs, sleepeth not in the night! Beholding the twins
and Krishna and Yudhisthira and Bhima plunged in misery, Arjuna without
doubt, sigheth like a serpent of fierce energy and sleepeth not from
wrath in the night! The twins also, who are even like a couple of blessed
celestials in heaven sunk in woe though deserving of bliss, without doubt
pass their nights in restless wakefulness restrained (from avenging their
wrongs) by virtue and truth! The mighty son of the Wind-god, who is equal
to the Wind-god himself in strength, without doubt, sigheth and
restraineth his wrath, being tied through his elder brother in the bonds
of truth! Superior in battle to all warriors, he now lieth quiet on the
ground, restrained by virtue and truth, and burning to slay my children,
he bideth his time. The cruel words that Dussasana spoke after
Yudhishthira had been deceitfully defeated at dice, have sunk deep into
Vrikodara's heart, and are consuming him, like a burning bundle of straw
consuming a fagot of dry wood! The son of Dharma never acteth sinfully;
Dhananjaya also always obeyeth him; but Bhima's wrath, in consequence of
a life of exile, is increasing like a conflagration assisted by the wind!
That hero, burning with rage such as that, squeezeth his hands and
breatheth hot and fierce sighs, as if consuming therewith my sons and
grandsons! The wielder of the Gandiva and Vrikodara, when angry, are like
Yama and Kala themselves; scattering their shafts, which are like unto
thunder-bolts, they exterminate in battle the ranks of the enemy. Alas
Duryodhana, and Sakuni, and the Suta's son, and Dussasana also of wicked
soul, in robbing the Pandavas of their kingdom by means of dice, seem to
behold the honey alone without marking the terrible ruin. A man having
acted rightly or wrongly, expecteth the fruit of those acts. The fruit,
however, confounding him, paralyses him fully. How can man, thereof, have
salvation? If the soil is properly tilled, and the seed sown therein, and
if the god (of rain) showereth in season, still the crop may not grow.
This is what we often hear. Indeed, how could this saying be true unless,
as I think, it be that everything here is dependent on Destiny? The
gambler Sakuni hath behaved deceitfully towards the son of Pandu, who
ever acteth honestly. From affection for my wicked sons I also have acted
similarly. Alas, it is owing to this that the hour of destruction hath
come for the Kurus! Oh, perhaps, what is inevitable must happen! The
wind, impelled or not, will move. The woman that conceives will bring
forth. Darkness will be dispelled at dawn, and day disappear at evening!
Whatever may be earned by us or others, whether people spend it or not,
when the time cometh, those possessions of ours do bring on misery. Why
then do people become so anxious about earning wealth? If, indeed, what
is acquired is the result of fate, then should it be protected so that it
may not be divided, nor lost little by little, nor permitted to flow out
at once, for if unprotected, it may break into a hundred fragments. But
whatever the character of our possessions, our acts in the world are
never lost. Behold what the energy of Arjuna is, who went into the abode
of Indra from the woods! Having mastered the four kinds of celestial
weapons he hath come back into this world! What man is there who, having
gone to heaven in his human form, wisheth to come back? This would never
have been but because he seeth innumerable Kurus to be at the point of
death, afflicted by Time! The bowman is Arjuna, capable of wielding the
bow with his left hand as well! The bow he wieldeth is the Gandiva of
fierce impetus. He hath, besides, those celestial weapons of his! Who is
there that would bear the energy of these three!"
"Hearing these words of the monarch, the son of Suvala, going unto
Duryodhana, who was then sitting with Kama, told them everything in
private. And Duryodhana, though possessed of little sense, was filled
with grief at what he heard."
SECTION CCXXXV
Vaisampayana continued, "Having thus spoken unto the king, Karna and
Sakuni both remained silent, O Janamejaya, after their discourse was
over."
SECTION CCXXXVI
"Saying; 'So be it,' they then all went away to their respective
quarters. And as soon as the night had passed away, Karna came to the
king. And coming to him, Karna smilingly spoke unto Duryodhana, saying,
'A plan hath been contrived by me. Listen to it, O lord of men! Our herds
are now waiting in the woods of Dwaitavana in expectation of thee!
Without doubt, we may all go there under the pretext of supervising our
cattle stations, for, O monarch, it is proper that kings should
frequently repair to their cattle stations. If this be the motive put
forth, thy father, O prince, will certainly grant thee permission!' And
while Duryodhana and Karna were thus conversing laughingly, Sakuni
addressed them and said, 'This plan, free from difficulties, was what I
also saw for going thither! The king will certainly grant us permission,
or even send us thither of his own accord. Our herds are now all waiting
in the woods of Dwaitavana expecting thee. Without doubt, we may all go
there under the pretext of supervising our cattle stations!'
"They then all three laughed together, and gave their hands unto one
another. And having arrived at that conclusion, they went to see the
chief of Kurus."
SECTION CCXXXVII
SECTION CCXXXVIII
"And the king, attended by all his followers, began also to slay hyenas
and buffaloes and deer and gayals and bears and boars all around. And the
king, piercing by his shafts those animals by thousands in deep forest,
caused the deer to be caught in the more delightful parts of the woods.
Drinking milk and enjoying, O Bharata, various other delicious articles
and beholding, as he proceeded, many delightful forests and woods
swarming with bees inebriate with floral honey and resounding with the
notes of the peacock, the king at last reached the sacred lake of
Dwaitavana. And the spot which the king reached swarmed with bees
inebriate with floral honey, and echoed with the mellifluous notes of the
blue-throated jay and was shaded by Saptacchadas and punnagas and
Vakulas. And the king graced with high prosperity proceeded thither like
the thunder-wielding chief of the celestials himself. And, O thou best of
the Kuru race, King Yudhishthira the just, endued with high intelligence,
was then, O monarch, residing in the vicinity of that lake at will and
celebrating with his wedded wife, the daughter of Drupada, the diurnal
sacrifice called Rajarshi, according to the ordinance sanctioned for the
celestials and persons living in the wilderness. And, O monarch, having
reached that spot, Duryodhana commanded his men by thousands, saying,
'Let pleasure-houses be constructed soon.' Thus commanded, those doers of
the king's behests replying to the Kruru chief with the words, 'So be
it,' went towards the banks of the lake for constructing pleasure-houses.
And as the picked soldiers of Dhritarashtra's son, having reached the
region of the lake, were about to enter the gates of the wood, a number
of Gandharvas appeared and forbade them to enter. For, O monarch, the
king of the Gandharvas accompanied by his followers, had come thither
beforehand, from the abode of Kuvera. And the king of the Gandharvas had
also been accompanied by the several tribes of Apsaras, as also by the
sons of the celestials And intent upon sport, he had come to that place
for merriment, and occupying it, had closed it against all comers. And
the attendants of the (Kuru) king, finding the lake closed by the king of
the Gandharvas, went back, O monarch, to where the royal Duryodhana was.
And Duryodhana having heard these words, despatched a number of his
warriors difficult of being subjugated in battle, commanding them to
drive away the Gandharvas. And those warriors who formed the vanguard of
the Kuru army, hearing these words of the king, went back to the lake of
Dwaitavana and addressing the Gandharvas, said, 'The mighty king
Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand
ye aside, therefore!' Thus addressed by them, O king, the Gandharvas
laughed and replied unto those men in these harsh words: 'Your wicked
king Duryodhana must be destitute of sense. How else could he have thus
commanded us that are dwellers of heaven, as if indeed, we were his
servants? Without forethought, ye also are doubtless on the point of
death; for senseless idiots as ye are, ye have dared to bring us his
message! Return ye soon to where that king of the Kurus is, or else go
this very day to the abode of Yama.' Thus addressed by the Gandharvas,
the advanced guard of the king's army ran back to the place where the
royal son of Dhritarashtra was."
SECTION CCXXXIX
"And seeing the Gandharva host yielding to fear, the angry Chitrasena
sprang from his seat, resolved to exterminate the Kuru army. And
conversant with various modes of warfare, he waged on the fight, aided by
his weapons of illusion. And the Kaurava warriors were then all deprived
of their senses by the illusion of Chitrasena. And then, O Bharata, it
seemed that every warrior of the Kuru army was fallen upon and surrounded
by ten Gandharvas. And attacked with great vigour, the Kuru host was
greatly afflicted and struck with panic. O king, all of them that liked
to live, fled from the field. But while the entire Dhritarashtra host
broke and fled, Karna, that offspring of the Sun, stood there, O king,
immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of
Suvala, all fought with the Gandharvas, although every one of them was
much wounded and mangled in the encounter. All the Gandharvas then,
desirous of slaying Karna, rushed together by hundreds and thousands
towards Karna. And those mighty warriors, desirous of slaying the Suta's
son, surrounded him on all sides, with swords and battle-axes and spears.
And some cut down the yoke of his car, and some his flagstaff, and some
the shaft of his car, and some his horses, and some his charioteer. And
some cut down his umbrella and some the wooden fender round his car and
some the joints of his car. It was thus that many thousands of
Gandharvas, together attacking his car, broke it into minute fragments.
And while his car was thus attacked, Karna leaped therefrom with sword
and shield in hand, and mounting on Vikarna's car, urged the steeds for
saving himself."
SECTION CCXL
Vaisampayana said, "After that great warrior Karna had been routed by the
Gandharvas, the whole of the Kuru army, O monarch, fled from the field in
the very sight of Dhritarashtra's son. And beholding all his troops
flying from the field of battle with their back to the foe, king
Duryodhana refused to fly. Seeing the mighty host of the Gandharvas
rushing towards him, that represser of foes poured down upon them a thick
shower of arrows. The Gandharvas, however, without regarding that arrowy
shower, and desirous also of slaying him, surrounded that car of his. And
by means of their arrows, they cut off into fragments the yoke, the
shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the
principal turret of his car. And they also slew his charioteer and
horses, hacking them to pieces. And when Duryodhana, deprived of his car,
fell on the ground, the strong-armed Chitrasena rushed towards him and
seized him in such a way that it seemed his life itself was taken. And
after the Kuru king had been seized, the Gandharvas, surrounding
Dussasana, who was seated on his car, also took him prisoner. And some
Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda,
while others seized all the ladies of royal household. And the warriors
of Duryodhana, who were routed by the Gandharvas, joining those who had
fled first, approached the Pandavas (who were living in the vicinity).
And after Duryodhana had been made captive, the vehicles, the shops, the
pavilions, the carriages, and the draught animals, all were made over to
the Pandavas for protection. And those soldiers said, 'The mighty-armed
son of Dhritarashtra, possessed of great strength and handsome mien, is
being taken away captive by the Gandharvas! Ye sons of Pritha, follow
them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led
away as captives in chains by the Gandharvas, as also all the ladies of
the royal household!'
"And while Bhima, the son of Kunti, was speaking thus in a voice of
sarcasm, king Yudhishthira told him, 'This is not time for cruel words!'"
SECTION CCXLI
"Yudhishthira said, 'O child, why dost thou use language such as this,
towards the frightened Kurus, who are now in adversity and who have come
to us, solicitous of protection! O Vrikodara, disunions and disputes do
take place amongst those that are connected in blood. Hostilities such as
these do go on. But the honour of the family is never suffered to be
interfered with. If any stranger seeketh to insult the honour of a
family, they that are good never tolerate such insult coming from the
stranger. The wicked-souled king of the Gandharvas knoweth that we are
living here from some time. Yet disregarding us, he hath done this deed
which is so disagreeable to us! O exalted one, from this forcible seizure
of Duryodhana and from this insult to the ladies of our house by a
stranger, our family honour is being destroyed. Therefore, ye tigers
among men, arise and arm yourselves without delay for rescuing those that
have sought our protection and for guarding the honour of our family. Ye
tigers among men, let Arjuna and the twins and thyself also that art
brave and unvanquished, liberate Duryodhana, who is even now being taken
away a captive! Ye foremost of warriors, these blazing cars, furnished
with golden flagstaff's and every kind of weapons belonging to
Dhritarashtra's sons, are ready here. With Indrasena and other
charioteers skilled in arms, for guiding them, ride ye on these
everfurnished cars of deep rattle! And riding on these, exert ye with
activity for fighting with the Gandharvas to liberate Duryodhana. Even an
ordinary Kashatriya (amongst those that are here), would to the height of
his power, protect one that hath come hither for refuge! What then, O
Vrikodara, shall I say of thee! Entreated for assistance in such words as
'O hasten to my aid!' Who is there (amongst those standing around me)
that is high-souled enough to assist even his foe, beholding him seeking
shelter with joined hands? The bestowal of a boon, sovereignty, and the
birth of a son are sources of great joy. But, ye sons of Pandu, the
liberation of a foe from distress is equal to all the three put together!
What can be a source of greater joy to you than that Duryodhana sunk in
distress seeketh his very life as depending on the might of your arms? O
Vrikodara, if the vow in which I am engaged had been over, there is
little doubt that I would myself have run to his aid. Strive thou by all
means, O Bharata, to liberate Duryodhana by the arts of conciliation. If,
however, the king of the Gandharvas cannot be managed by the arts of
conciliation, then must thou try to rescue Suyodhana by lightly
skirmishing with the foe. But if the chief of the Gandharvas do not let
the Kurus off even then, they must be rescued by crushing the foe by all
means. O Vrikodara, this is all I can tell thee now, for my vow hath been
begun and is not ended yet!"
SECTION CCXLII
SECTION CCXLIII
SECTION CCXLIV
SECTION CCXLV
Janamejaya said, "After his defeat and capture by the foe and his
subsequent liberation by the illustrious sons of Pandu by force of arms,
it seemeth to me that the entry into Hastinapura of the proud, wicked,
boastful, vicious, insolent, and wretched Duryodhana, engaged in
insulting the sons of Pandu and bragging of his own superiority, must
have been exceedingly difficult. Describe to me in detail, O
Vaisampayana, the entry into the capital, of that prince overwhelmed with
shame and unmanned by grief!"
SECTION CCXLVI
"Duryodhana said, 'O Radheya, thou knowest not what hath happened.
Therefore, I do not resent thy words. Thou thinkest the hostile
Gandharvas to have been vanquished by me with my own energy. O thou of
mighty arms, my brothers, indeed had for a long time, aided by me fought
with the Gandharvas. The slaughtered, indeed, on both sides were great.
But when those brave Gandharvas, resorting to their many powers of
illusion, ascended the skies and began to fight with us thence, our
encounter with them ceased to be an equal one. Defeat then was ours and
even captivity. And afflicted with sorrow, we along with our attendants
and counsellors and children and wives and troops and vehicles were being
taken by them through the skies. It was then that some soldiers of ours
and some brave officers repaired in grief unto the sons of Pandu--those
heroes that never refuse succour to those that ask for it. And having
gone to them they said, 'Here is king Duryodhana, the son of
Dhritarashtra, who with his younger brothers and friends and wives is
being led away a captive by the Gandharvas along the sky. Blest be ye.
Liberate the king along with the women of the royal household! Suffer no
insult to be offered unto all the ladies of the Kuru race. And when they
had spoken thus, the eldest of Pandu's sons, who is endued with a
virtuous soul then conciliated his brothers and commanded them to
liberate us. Then those bulls among men, the Pandavas, overtaking the
Gandharvas, solicited our release in soft words, although fully able to
effect it by force of arms. And when the Gandharvas, addressed in such
conciliatory words, refused to set us at liberty, then Arjuna and Bhima
and the twins endued with mighty energy, shot showers of arrows at the
Gandharvas. Then the Gandharvas, abandoning the fight, fled through the
sky, dragging our melancholy selves after them, filled with joy. Then we
beheld a network of arrows spread all around by Dhananjaya, who was also
shooting celestial weapons upon the foe. And seeing the points of the
horizon covered by Arjuna with a thick network of sharp arrows, his
friend, the chief of the Gandharvas, showed himself. And Chitrasena and
Arjuna, embracing each other, enquired after each other's welfare. And
the other sons of Pandu also embraced the chief of the Gandharvas and
were embraced by him. And enquiries of courtesy passed between them also.
And the brave Gandharvas then abandoning their weapons and mail mingled
in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya
worshipped each other with regard."
SECTION CCXLVII
SECTION CCXLVIII
SECTION CCXLIX
"Thus addressed by him, they replied unto that royal grinder of foes,
saying, 'O monarch, the course that is thine, is also ours, O Bharata.
How can we enter the city without thee?'"
"Meanwhile the fierce Daityas and the Danavas who had been defeated of
old by the celestials and had been dwelling in the nether regions having
ascertained Duryodhana's purpose and knowing that if the king died their
party would be weakened, commenced a sacrifice with fire for summoning
Duryodhana to their presence. And mantra knowing persons then commenced
with the help of formulae declared by Brihaspati and Usanas, those rites
that are indicated in the Atharva Veda and the Upanishads and which are
capable of being achieved by mantras and prayers. And Brahmins of rigid
vows, well-versed in the Vedas and the branches, began, with rapt soul,
to pour libations of clarified butter and milk into the fire, uttering
mantras. And after those rites were ended, a strange goddess, O king,
with mouth wide open, arose (from the sacrificial fire), saying, 'What am
I to do?' And the Daityas with well-pleased hearts, commanded her,
saying, 'Bring thou hither the royal son of Dhritarashtra, who is even
now observing the vow of starvation for getting rid of his life.' Thus
commanded, she went away saying, 'So be it.' And she went in the
twinkling of an eye to that spot where Suyodhana was. And taking up the
king back to the nether regions, and having brought him thus in a moment,
she apprised the Danavas of it. And the Danavas beholding the king
brought into their midst in the night, united together, and all of them
with well-pleased hearts and eyes expanded in delight addressed these
flattering words to Duryodhana."
SECTION CCL
"The Danavas said, 'O Suyodhana, O great king? O perpetuator of the race
of Bharata, thou art ever surrounded by heroes and illustrious men. Why
hast thou, then, undertaken to do such a rash act as the vow of
starvation? The suicide ever sinketh into hell and becometh the subject
of calumnious speech. Nor do intelligent persons like thee ever set their
hands to acts that are sinful and opposed to their best interests and
striking at the very root of their purposes. Restrain this resolve of
thine, therefore, O king, which is destructive of morality, profit, and
happiness, of fame, prowess, and energy, and which enhanceth the joy of
foes O exalted king, know the truth, the celestial origin of thy soul,
and the maker of thy body, and then summon thou patience to thy aid. In
days of old. O king, we have obtained thee, by ascetic austerities from
Maheswara. The upper part of thy body is wholly made of an assemblage of
Vajras, and is, therefore, invulnerable to weapons of every description,
O sinless one. The lower part of thy body, capable of captivating the
female heart by its comeliness was made of flowers by the goddess
herself--the wife of Mahadeva. Thy body is thus, O best of kings, the
creation of Maheswara himself and his goddess. Therefore, O tiger among
kings, thou art of celestial origin, not human. Other brave Kshatriyas of
mighty energy headed by Bhagadatta, and all acquainted with celestial
weapons, will slay thy foes. Therefore, let this grief of thine cease.
Thou hast no cause for fear. For aiding thee, many heroic Danavas have
been born on the earth. Other Asuras will also possess Bhishma and Drona
and Kama and others. Possessed by those Asuras, these heroes will cast
away their kindness and fight with thy foes. Indeed, when the Danavas
will enter their heart and possess them completely, flinging all
affections to a distance, becoming hard-hearted, these warriors will
strike every body opposed to them in battle without sparing sons,
brothers, fathers, friends, disciples, relatives, even children and old
men. Blinded by ignorance and wrath, and impelled by that destiny which
hath been ordained by the Creator, these tigers among men, with hearts
steeped in sin, will, O thou foremost of the Kurus, depopulate the earth
by hurling and shooting all kinds of weapons, with great manliness and
strength and always addressing one another boastfully with words such as
these, 'Thou shall not escape from me today with life.' And these
illustrious sons of Pandu also, five in number, will fight with these.
And, endued with mighty strength and favoured by Fate, they will compass
the destruction of these. And, O king, many Daityas and Rakshasas also
that have been born in the Kshatriya order, will fight with great prowess
in the battle with thy foes, using maces and clubs and lances and various
weapons of a superior kind. And, O hero, with respect to the fear that is
in thy heart rising from Arjuna, we have already settled the means for
slaying Arjuna. The soul of the slain Naraka hath assumed the form of
Karna. Recollecting his former hostility he will encounter both Kesava
and Arjuna. And that mighty warrior and foremost of smiters, proud of his
prowess will vanquish Arjuna in battle as also all thy enemies. The
wielder of the thunder-bolt, knowing all this, and desirous of saving
Arjuna, will in disguise take away from Karna his ear-rings and coat of
mail. We also have for that reason appointed hundreds upon hundreds and
thousands upon thousands of Daityas and Rakshasas, viz., those that are
known by the name of Samsaptakas.[83] These celebrated warriors will slay
the heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the
whole earth, O monarch, without a rival. Do not yield to despondency.
Conduct such as this does not suit thee. O thou of the Kuru race, if thou
diest, our party becometh weak. Go thou, O hero, and let not thy mind be
directed to any other course of action. Thou art ever our refuge as,
indeed, the Pandavas are the refuge of the gods.'
"When the night passed away, Karna, that offspring of the Sun, with
joined hands, smilingly addressed these wise words to king Duryodhana,
'No dead man conquereth his foes: it is when he is alive that he can see
his good. Where is the good of the dead person; and, O Kauraveya, where
is his victory? Therefore, this is no time for grief, or fear or death.'
And having, with his arms embraced that mighty-armed one, he further
said, 'Rise up, O king! Why dost thou lie down? Why dost thou grieve, O
slayer of foes? Having afflicted thy enemies by thy prowess, why dost
thou wish for death? Or (perhaps) fear hath possessed thee at the sight
of Arjuna's prowess. I truly promise unto thee that I will slay Arjuna in
battle. O lord of men, I swear by my weapon that when the three and ten
years shall have passed away, I will bring the sons of Pritha under thy
subjection.' Thus addressed by Karna, and remembering the words of the
Daityas and supplications made by them (his brothers), Suyodhana rose up.
And having heard those words of the Daityas that tiger among men, with a
firm resolve in his heart arrayed his army, abounding in horses and
elephants and cars and infantry. And, O monarch, immensely swarming with
white umbrellas, and pennons, and white Chamaras, and cars, and
elephants, and foot-soldiers, that mighty army, as it moved like the
waters of the Ganga, looked graceful like the firmament, at a season when
the clouds have dispersed and the signs of autumn have been but partially
developed. And, O foremost of kings, eulogised like a monarch by the best
of the Brahmanas blessing with victory, that lord of men Suyodhana,
Dhritarashtra's son, receiving honours paid with innumerable joined
palms, and flaming in exceeding splendour, went in the front, accompanied
by Karna, and that gambler, the son of Suvala. And all his brothers with
Dussasana at their head, and Bhurisrava, and Somadatta, and the mighty
king Vahlika, followed that lion among kings on his way, with cars of
various forms, and horses, and the best of elephants. And, O prime among
monarchs, in a short time, those perpetuators of the Kuru race entered
their own city."
SECTION CCLI
Janamejaya said, "When the high-souled sons of Pritha were living in the
forest, what did those foremost of men and mighty archers--the sons of
Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the
mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to
relate this unto me."
Vaisampayana said, "When, O mighty king, in this manner the Pandavas had
gone, leaving Suyodhana, and when, having been liberated by Pandu's sons,
he had come to Hastinapura, Bhishma said these words to the son of
Dhritarashtra, 'O child, I had told thee before, when thou wert intent
upon going to the hermitage that thy journey did not please me. But thou
didst do so. And as a consequence, O hero, wert thou forcibly taken
captive by the enemy, and wert delivered by the Pandavas versed in
morality. Yet art thou not ashamed. Even in the presence of thee, O son
of Gandhari, together with thy army, did the Suta's son, struck with
panic, fly from the battle of the Gandharvas, O king. And, O foremost of
kings, O son of the monarch! while thou with thy army wert crying
distressfully, thou didst witness the prowess of the high-souled
Pandavas, and also, O mighty-armed one, of the wicked son of the Suta,
Karna. O best of kings, whether in the science of arms, or heroism, or
morality, Karna, O thou devoted to virtue, is not a fourth part of the
Pandavas. Therefore, for the welfare of this race, the conclusion of
peace is, I think, desirable with the high-souled Pandavas."
"O king, O bull of the Bharata race, hearing those words of Karna, that
lord of men, experiencing the highest delight, spoke unto Karna, saying,
'I am blessed. I have been favoured by thee,--since thou, endued with
great strength, art ever intent on my welfare. My life hath borne fruit,
to-day. As thou, O hero, intendest to subdue all our enemies, repair
thou. May good betide thee! Do thou command me (what I am to do),' O
subduer of foes, having been thus addressed by Dhritarashtra's
intelligent son, Karna ordered all the necessaries for the excursion. And
on an auspicious lunar day, at an auspicious moment, and under the
influence of a star presided over by an auspicious deity, that mighty
bowman, having been honoured by twice-born ones, and been bathed with
auspicious and holy substances and also worshipped by speech set out,
filling with the rattle of his car the three worlds, with their mobile
and immobile objects."
SECTION CCLII
SECTION CCLIII
SECTION CCLIV
"Hearing these words of the messenger, that tiger among kings, the royal
Yudhishthira, said, 'By good luck it is that that enhancer of the glory
of his ancestors, king Suyodhana is celebrating this best of sacrifices.
We should certainly repair thither; but we cannot do now; for till (the
completion of) the thirteenth year, we shall have to observe our vow.'
Hearing this speech of Yudhishthira the just, Bhima said these words,
'Then will king Yudhishthira the just go thither, when he will cast him
(Duryodhana) into the fire kindled by weapons. Do thou say unto
Suyodhana. 'When after the expiration of the thirteenth year, that lord
of men, the Pandava, will, in the sacrifice of battle, pour upon the
Dhritarashtras, the clarified butter of his ire, then will I come!' But
the other Pandavas, O king, did not say anything unpleasant. The
messenger (on his return) related unto Dhritarashtra's son all as it had
fallen out. Then there came to the city of Dhritarashtra many foremost of
men, lords of various countries, and highly virtuous Brahmanas. And duly
received in order according to the ordinance, those lords of men
experienced great delight and were all well-pleased. And that foremost
among monarchs--Dhritarashtra--surrounded by all the Kauravas,
experienced the height of joy, and spake unto Vidura, saying, 'Do thou, O
Kshatta, speedily so act that all persons in the sacrificial compound may
be served with food, be refreshed and satisfied.' Thereupon, O represser
of foes, assenting to that order, the learned Vidura versed in morality,
cheerfully entertained all the orders in proper measure with meat and
beverages to eat and drink, and fragrant garland and various kinds of
attire. And having constructed pavilions (for their accommodation), that
hero and foremost of kings, duly entertained the princes and the
Brahmanas by thousands, and also bestowing upon them wealth of various
kinds, bade them farewell. And having dismissed all the kings, he entered
Hastinapura, surrounded by his brothers, and in company with Karna and
Suvala's son."
SECTION CCLV
"Meanwhile those mighty bowmen, the Pandavas, excited by the words the
messenger had spoken, became anxious, and they did not (from that time)
experience the least happiness. Intelligence, further, O foremost of
kings, had been brought by spies regarding the vow of the Suta's son to
slay Vijaya. Hearing this, O lord of men, Dharma's son became exceedingly
anxious. And considering Karna of the impenetrable mail to be of
wonderful prowess, and remembering all their woes, he knew no peace. And
that high-souled one filled with anxiety, made up his mind to abandon the
woods about Dwaitavana abounding with ferocious animals.
"Meanwhile the royal son of Dhritarashtra began to rule the earth, along
with his heroic brothers as also with Bhishma and Drona and Kripa. And
with the assistance of the Suta's son crowned with martial glory,
Duryodhana remained ever intent on the welfare of the rulers of the
earth, and he worshipped the foremost of Brahmanas by celebrating
sacrifices with profuse gifts. And that hero and subduer of foes, O king,
was engaged in doing good to his brothers, concluding for certain in his
mind that giving and enjoying are the only use of riches."
SECTION CCLVI
Janamejaya said, 'After having delivered Duryodhana, what did the mighty
sons of Pandu do in that forest? It behoveth thee to tell me this.'
"After a little while, that mighty ascetic, Vyasa, the son of Satyavati,
came there to see the Pandavas. And seeing him approach, Kunti's son,
Yudhishthira, stepped forward, and duly received that high-souled one.
And having gratified Vyasa by bowing down unto him, Pandu's son of
subdued senses, after the Rishi had been seated, sat down before him,
desirous of listening to him. And beholding his grandsons lean and living
in the forest on the produce of the wilderness, that mighty sage, moved
by compassion, said these words, in accents choked in tears, 'O
mighty-armed Yudhishthira, O thou best of virtuous persons, those men
that do not perform ascetic austerities never attain great happiness in
this world. People experience happiness and misery by turns; for surely,
O bull among men, no man ever enjoyeth unbroken happiness. A wise man
endued with high wisdom, knowing that life hath its ups and downs, is
neither filled with joy nor with grief. When happiness cometh, one should
enjoy it; when misery cometh, one should bear it, as a sower of crops
must bide his season. Nothing is superior to asceticism: by asceticism
one acquireth mighty fruit. Do thou know, O Bharata, that there is
nothing that asceticism cannot achieve. Truth, sincerity, freedom from
anger, justice, self-control, restraint of the faculties, immunity from
malice, guilelessness, sanctity, and mortification of the senses, these,
O mighty monarch, purify a person of meritorious acts. Foolish persons
addicted to vice and bestial ways, attain to brutish births in after life
and never enjoy happiness. The fruit of acts done in this world is reaped
in the next. Therefore should one restrain his body by asceticism and the
observance of vows. And, O king, free from guile and with a cheerful
spirit, one should, according to his power, bestow gifts, after going
down to the recipient and paying him homage. A truth-telling person
attaineth a life devoid of trouble. A person void of anger attaineth
sincerity, and one free from malice acquireth supreme contentment. A
person who hath subdued his senses and his inner faculties, never knoweth
tribulation; nor is a person of subdued senses affected by sorrow at the
height of other's prosperity. A man who giveth everyone his due, and the
bestower of boons, attain happiness, and come by every object of
enjoyment; while a man free from envy reapeth perfect ease. He that
honoureth those to whom honour is due, attaineth birth in an illustrious
line; and he that hath subdued his senses, never cometh by misfortune. A
man whose mind followeth good, after having paid his debt to nature, is
on this account, born again endued with a righteous mind.'
"Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the
bestowal of gifts and the observance of asceticism, which is of greater
efficacy in the next world, and which, harder of practice?'
SECTION CCLVIII
Yudhishthira said, "Why did that high-souled one give away a drona of
corn? And, O eminently pious one, to whom and in what prescribed way did
he give it? Do thou tell me this. Surely, I consider the life of that
virtuous person as having borne fruit with whose practices the possessor
himself of the six attributes, witnessing everything, was well pleased."
"And, O king, it came to pass that having heard of the virtuous Mudgala
observant of vows, the Muni Durvasa, having space alone for his
covering,[87] his accoutrements worn like that of maniac, and his head
bare of hair, came there, uttering, O Pandava various insulting words.
And having arrived there that best of Munis said unto the Brahmana. 'Know
thou, O foremost of Brahmanas, that I have come hither seeking for food.
Thereupon Mudgala said unto the sage, 'Thou art welcome!' And then
offering to that maniac of an ascetic affected by hunger, water to wash
his feet and mouth, that one observant of the vow of feeding guests,
respectfully placed before him excellent fare. Affected by hunger, the
frantic Rishi completely exhausted the food that had been offered unto
him. Thereupon, Mudgala furnished him again with food. Then having eaten
up all that food, he besmeared his body with the unclean orts and went
away as he had come. In this manner, during the next season, he came
again and ate up all the food supplied by that wise one leading the
Unchha mode of life. Thereupon, without partaking any food himself, the
sage Mudgala again became engaged in collecting corn, following the
Unchha mode. Hunger could not disturb his equanimity. Nor could anger,
nor guile, nor a sense of degradation, nor agitation, enter into the
heart of that best of Brahmanas leading the Unchha mode of life along
with his son and his wife. In this way, Durvasa having made up his mind,
during successive seasons presented himself for six several times before
that best of sages living according to the Unchha mode; yet that Muni
could not perceive any agitation in Mudgala's heart; and he found the
pure heart of the pure-souled ascetic always pure. Thereupon,
well-pleased, the sage addressed Mudgala, saying, There is not another
guileless and charitable being like thee on earth. The pangs of hunger
drive away to a distance the sense of righteousness and deprive people of
all patience. The tongue, loving delicacies, attracteth men towards them.
Life is sustained by food. The mind, moreover, is fickle, and it is hard
to keep it in subjection. The concentration of the mind and of the senses
surely constitutes ascetic austerities. It must be hard to renounce in a
pure spirit a thing earned by pains. Yet, O pious one, all this hath been
duly achieved by thee. In thy company we feel obliged and gratified.
Self-restraint, fortitude, justice, control of the senses and of
faculties, mercy, and virtue, all these are established in thee. Thou
hast by the deeds conquered the different worlds and have thereby
obtained admission into paths of beautitude. Ah! even the dwellers of
heaven are proclaiming thy mighty deeds of charity. O thou observant of
vows, thou shalt go to heaven even in thine own body.
"As the messenger of the gods was speaking thus, the sage told him, 'O
divine messenger, I desire that thou mayst describe unto me the
attributes of those that reside there. What are their austerities, and
what their purposes? And, O messenger of the gods, what constitutes
happiness in heaven, and what are the disadvantages thereof? It is
declared by virtuous men of good lineage that friendship with pious
people is contracted by only walking with them seven paces. O lord, in
the name of that friendship I ask thee, 'Do thou without hesitation tell
me the truth, and that which is good for me now. Having heard thee, I
shall, according to thy words, ascertain the course I ought to follow.'"
SECTION CCLIX
"The messenger of the gods said, 'O great sage, thou art of simple
understanding; since, having secured that celestial bliss which bringeth
great honour, thou art still deliberating like an unwise person. O Muni,
that region which is known as heaven, existeth there above us. Those
regions tower high, and are furnished with excellent paths, and are, O
sage, always ranged by celestial cars. Atheists, and untruthful persons,
those that have not practised ascetic austerities and those that have not
performed great sacrifices, cannot repair thither. Only men of virtuous
souls, and those of subdued spirits, and those that have their faculties
in subjection, and those that have controlled their senses, and those
that are free from malice, and persons intent on the practice of charity;
and heroes, and men bearing marks of battle, after having, with subdued
senses and faculties, performed the most meritorious rites, attain those
regions, O Brahmana, capable of being obtained only by virtuous acts, and
inhabited by pious men. There, O Mudgala, are established separately
myriads of beautiful, shining, and resplendent worlds bestowing every
object of desire, owned by those celestial beings, the gods, the Sadhyas,
and the Vaiswas, the great sages, Yamas, and the Dharmas, and the
Gandharvas and the Apsaras. And there is that monarch of mountains the
golden Meru extending over a space of thirty-three thousand Yojanas. And
there, O Mudgala, are the sacred gardens of the celestials, with Nandana
at their head, where sport the persons of meritorious acts. And neither
hunger, nor thirst, nor lassitude, nor fear, nor anything that is
disgusting or inauspicious is there. And all the odours of that place are
delightful, and all the breezes delicious to the touch. And all the
sounds there are captivating, O sage, to the ear and the heart. And
neither grief, nor decrepitude, nor labour, nor repentance also is there.
That world, O Muni, obtained as the fruit of one's own acts, is of this
nature. Persons repair thither by virtue of their meritorious deeds. And
the persons of those that dwell there look resplendent, and this, O
Mudgala, solely by virtue of their own acts, and not owing to the merits
of father or mothers. And there is neither sweat, nor stench, nor urine
there. And, there, O Muni, dust doth not soils one's garments. And their
excellent garlands, redolent of divine fragrance, never fade. And, O
Brahmana, they yoke such cars as this (that I have brought). And, O
mighty sage, devoid of envy and grief and fatigue and ignorance and
malice, men who have attained heaven, dwell in those regions happily.
And, O bull among Munis, higher and higher over such regions there are
others endued with higher celestial virtues. Of these, the beautiful and
resplendent regions of Brahma are the foremost. Thither, O Brahmana,
repair Rishis that have been sanctified by meritorious acts. And there
dwell certain beings named Ribhus. They are the gods of the gods
themselves. Their regions are supremely blessed, and are adored even by
the deities. These shine by their own light, and bestow every object of
desire. They suffer no pangs that women might cause, do not possess
worldly wealth, and are free from guile. The Ribhus do not subsist on
oblations, nor yet on ambrosia. And they are endued with such celestial
forms that they cannot be perceived by the senses. And these eternal gods
of the celestials do not desire happiness for happiness' sake, nor do
they change at the revolution of a Kalpa. Where, indeed, is their
decrepitude or dissolution? For them there is neither ecstasy, nor joy,
nor happiness. They have neither happiness nor misery. Wherefore should
they have anger or aversion then, O Muni? O Mudgala, their supreme state
is coveted even by the gods. And that crowning emancipation, hard to
attain, can never be acquired by people subject to desire. The number of
those deities is thirty-three. To their regions repair wise men, after
having observed excellent vows, or bestowed gifts according to the
ordinance. Thou also hast easily acquired that success by thy charities.
Do thou, by effulgence displayed by virtue of thy ascetic austerities,
enjoy that condition obtained by thy meritorious acts. Such, O Brahmana,
is the bliss of heaven containing various worlds.
"Thus have I described unto thee the blessing of the celestial regions.
Do thou now hear from me some of the disadvantages thereof. That in the
celestial regions a person, while reaping the fruit of the acts he hath
already performed, cannot be engaged in any others, and that he must
enjoy the consequences of the former until they are completely exhausted,
and, further, that he is subject to fall after he hath entirely exhausted
his merit, form, in my opinion, the disadvantages of heaven. The fall of
a person whose mind hath been steeped in happiness, must, O Mudgala, be
pronounced as a fault. And the discontent and regret that must follow
one's stay at an inferior seat after one hath enjoyed more auspicious and
brighter regions, must be hard to bear. And the consciousness of those
about to fall is stupefied, and also agitated by emotions. And as the
garlands of those about to fall fade away, fear invadeth their hearts.
These mighty drawbacks, O Mudgala, extend even to the regions of Brahma.
In the celestial regions, the virtues of men who have performed righteous
acts, are countless. And, O Muni, this is another of the attributes of
the fallen that, by reason of their merits, they take birth among men.
And then they attain to high fortune and happiness. If one, however,
cannot acquire knowledge here, one cometh by an inferior birth. The
fruits of acts done in this world are reaped in the next. This world, O
Brahmana, hath been declared to be one of acts; the others, as one of
fruit. Thus have I, O Mudgala, asked by thee, described all unto thee.
Now, O pious one, with thy favour, we shall easily set out with speed.'
SECTION CCLX
SECTION CCLXI
(Draupadi-harana Parva)
Vaisampayana continued, "The great and sovereign God, and Lord of the
earth, of mysterious movements, the lord Kesava who is ever kind to the
dependents, thou adored by Krishna, and perceiving her difficulty,
instantly repaired to that place leaving the bed of Rukmini who was
sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in
great joy and informed him of the arrival of the Munis and every other
thing. And having heard everything Krishna said unto her, 'I am very much
afflicted with hunger, do thou give me some food without delay, and then
thou mayst go about thy work.' At these words of Kesava, Krishna became
confused, and replied unto him, saying, 'The sun-given vessel remains
full till I finish my meal. But as I have already taken my meal today,
there is no food in it now. Then that lotus-eyed and adorable being said
unto Krishna, 'This is no time for jest, O Krishna.--I am much distressed
with hunger, go thou quickly to fetch the vessel and show it to me.' When
Kesava, that ornament of the Yadu's race, had the vessel brought unto
him,--with such persistence, he looked into it and saw a particle of rice
and vegetable sticking at its rim. And swallowing it he said unto her,
'May it please the god Hari, the soul of the Universe, and may that god
who partaketh at sacrifices, be satiated with this.' Then the long-armed
Krishna, that soother of miseries, said unto Bhimasena, 'Do thou speedily
invite the Munis to dinner. Then, O good king, the celebrated Bhimasena
quickly went to invite all those Munis, Durvasa and others, who had gone
to the nearest stream of transparent and cool water to perform their
ablutions. Meanwhile, these ascetics, having plunged into the river, were
rubbing their bodies and observing that they all felt their stomachs to
be full. And coming out of the stream, they began to stare at one
another. And turning towards Durvasa, all those ascetics observed,
'Having bade the king make our meals ready, we have come hither for a
bath. But how, O regenerate Rishi, can we eat anything now, for our
stomachs seem to be full to the throat. The repast hath been uselessly
prepared for us. What is the best thing to be done now?' Durvasa replied,
'By spoiling the repast, we have done a great wrong to that royal sage,
king Yudhishthira. Would not the Pandavas destroy us by looking down upon
us with angry eyes? I know the royal sage Yudhishthira to be possessed of
great ascetic power. Ye Brahmanas, I am afraid of men that are devoted to
Hari. The high-souled Pandavas are all religious men, learned, war-like,
diligent in ascetic austerities and religious observances, devoted to
Vasudeva, and always observant of rules of good conduct. If provoked,
they can consume us with their wrath as fire doth a bale of cotton.
Therefore, ye disciples, do ye all run away quickly without seeing them
(again)!"
SECTION CCLXII
SECTION CCLXIII
Kotika said, "Excellent lady, who art thou that standest alone, leaning
on a branch of the Kadamva tree at this hermitage and looking grand like
a flame of fire blazing at night time, and fanned by the wind?
Exquisitely beautiful as thou art, how is it that thou feelest not any
fear in these forests? Methinks thou art a goddess, or a Yakshi, or a
Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of
the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of
Soma, or of Kuvera, who, having assumed a human form, wanderest in these
forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri,
or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are,
nor do we know who protects thee here! Respectfully do we ask thee, good
lady, who is thy powerful father, and, O, do tell us truly the names of
thy husband, thy relatives, and thy race, and tell us also what thou dost
here. As for us, I am king Suratha's son whom people know by the name of
Kotika, and that man with eyes large as the petals of the lotus, sitting
on a chariot of gold, like the sacrificial fire on the altar, is the
warrior known by the name of Kshemankara, king of Trigarta. And behind
him is the famous son of the king of Pulinda, who is even now gazing on
thee. Armed with a mighty bow and endued with large eyes, and decorated
with floral wreaths, he always liveth on the breasts of mountains. The
dark and handsome young man, the scourge of his enemies, standing at the
edge of that tank, is the son of Suvala of the race of Ikshwaku. And if,
O excellent lady, thou hast ever heard the name of Jayadratha, the king
of Sauviras, even he is there at the head of six thousand chariots, with
horses and elephants and infantry, and followed by twelve Sauvira princes
as his standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya,
Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa and
Kuhana, all mounted on chariots drawn by chestnut horses and every one of
them looking like the fire on the sacrificial altar. The brothers also of
the king, viz., the powerful Valahaka, Anika, Vidarana and others, are
among his followers. These strong-limbed and noble youths are the flowers
of the Sauvira chivalry. The king is journeying in the company of these
his friends, like Indra surrounded by the Maruts. O fine-haired lady, do
tell us that are unacquainted (with these matters), whose wife and whose
daughter thou art."
SECTION CCLXIV
SECTION CCLXV
SECTION CCLXVI
Jayadratha replied, 'I know all this, O Krishna, and I am well aware of
the prowess of those princes. But thou canst not frighten us now with
these threats. We, too, O Krishna, belong by birth to the seventeen high
clans, and are endowed with the six royal qualities.[89] We, therefore,
look down upon the Pandavas as inferior men! Therefore, do thou, O
daughter of Drupada, ride this elephant or this chariot quickly, for thou
canst not baffle us with thy words alone; or, speaking less boastfully,
seek thou the mercy of the king of the Sauviras!'
SECTION CCLXVII
SECTION CCLXVIII
Vaisampayana continued, "Then those five sons of Pritha, each like unto
Indra, filled with wrath, leaving the panic-stricken infantry alone who
were imploring them for mercy, rushed furiously upon the charioteers,
attacking them on all sides and darkening the very air with the thick
shower of arrows they shot."
SECTION CCLXIX
"Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead
of them urged their horses to greater speed in pursuit of him. And the
mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha
although they were full two miles ahead of them. Armed with celestial
weapons undaunted by difficulties he achieved this difficult feat with
arrows inspired with Mantras. And then the two warriors, Bhima and
Arjuna, rushed towards the terrified king of Sindhu whose horses had been
slain and who was alone and perplexed in mind. And the latter was greatly
grieved on seeing his steeds slain. And beholding Dhananjaya do such a
daring deed, and intent on running away, he followed the same forest
track by which he had come. And Falguna, seeing the Saindhava chief so
active in his fright, overtook him and addressed him saying, 'Possessed
of so little manliness, how couldst thou dare to take away a lady by
force? Turn round, O prince; it is not meet that thou shouldst run away!
How canst thou act so, leaving thy followers in the midst of thy foes?'
Although addressed by the sons of Pritha thus, the monarch of Sindhu did
not even once turn round. And then bidding him to what he chose the
mighty Bhima overtook him in an instant, but the kind Arjuna entreated
him not to kill that wretch."
SECTION CCLXX
Vaisampayana said, "Jayadratha flying for his life upon beholding those
two brothers with upraised arms, was sorely grieved and bolted off with
speed and coolness. But the mighty and indignant Bhimasena, descending
from his chariot, ran after him thus fleeing, and seized him by the hair
of his head. And holding him high up in the air, Bhima thrust him on the
ground with violence. And seizing the prince by the head, he knocked him
about. And when the wretch recovered consciousness, he groaned aloud and
wanted to get up on his legs. But that hero endued with mighty arms
kicked him on the head. And Bhima pressed him on the breast with his
knees as well as with his fists. And the prince thus belaboured, soon
became insensible. Then Falguna dissuaded the wrathful Bhimasena from
inflicting further chastisement on the prince, by reminding him of what
Yudhishthira had said regarding (their sister) Dussala. But Bhima
replied, saying, 'This sinful wretch hath done a cruel injury to Krishna,
who never can bear such treatment. He, therefore, deserveth to die at
hands! But what can I do? The king is always overflowing with mercy, and
thou, too, art constantly putting obstacles in my way from a childish
sense of virtue!' Having said these words, Vrikodara, with his
crescent-shaped arrow, shaved the hair of the prince's head, heaving five
tufts in as many places. Jayadratha uttered not a word at this. Then
Vrikodara, addressing the foe said, 'If thou wishest to live, listen to
me. O fool! I shall tell thee the means to attain that wish! In public
assemblies and in open courts thou must say,--I am the slave of the
Pandavas.--on this condition alone, I will pardon thee thy life! This is
the customary rule of conquest on the field of battle.' Thus addressed
and treated, king Jayadratha said to the mighty and fierce warrior who
always looked awful, 'Be it so!' And he was trembling and senseless and
begrimed with dust. Then Arjuna and Vrikodara, securing him with chains,
thrust him into a chariot. And Bhima, himself mounting that chariot, and
accompanied by Arjuna, drove towards the hermitage. And approaching
Yudhishthira seated there, he placed Jayadratha in that condition before
the king. And the king, smiling, told him to set the Sindhu prince at
liberty. Then Bhima said unto the king, 'Do thou tell Draupadi that this
wretch hath become the slave of the Pandavas.' Then his eldest brother
said unto him affectionately, 'If thou hast any regard for us, do thou
set this wretch at liberty!' And Draupadi too, reading the king's mind,
said, 'Let him off! He hath become a slave of the king's and thou, too,
hast disfigured him by leaving five tufts of hair on his head.' Then that
crest-fallen prince, having obtained his liberty, approached king
Yudhishthira and bowed down unto him. And seeing those Munis there, he
saluted them also. Then the kind-hearted king Yudhishthira, the son of
Dharma, beholding Jayadratha in that condition, almost supported by
Arjuna, said unto him, 'Thou art a free man now; I emancipate thee! Now
go away and be careful not to do such thing again; shame to thee! Thou
hadst intended to take away a lady by violence, even though thou art so
mean and powerless! What other wretch save thee would think of acting
thus?" Then that foremost king of Bharata's race eyed with pity that
perpetrator of wicked deeds, and believing that he had lost his senses,
said, 'Mayst thy heart grow in virtue! Never set thy heart again on
immoral deeds! Thou mayst depart in peace now with thy charioteers,
cavalry and infantry.' Thus addressed by Yudhishthira, the prince, O
Bharata, was overpowered with shame, and bending down his head, he
silently and sorrowfully wended his way to the place where the Ganga
debouches on the plains. And imploring the protection of the god of three
eyes, the consort of Uma, he did severe penance at that place. And the
three-eyed god, pleased with his austerities deigned to accept his
offerings in person. And he also granted him a boon! Do thou listen, O
monarch, how the prince received that boon! Jayadratha, addressing that
god, asked the boon, 'May I be able to defeat in battle all the five sons
of Pandu on their chariots!' The god, however, told him 'This cannot be.'
And Maheswara said, 'None can slay or conquer them in battle. Save
Arjuna, however, thou shall be able to only check them (once) on the
field of battle! The heroic Arjuna, with mighty arms, is the god
incarnate styled Nara. He practised austerities of old in the Vadari
forest. The God Narayana is his friend. Therefore, he is unconquerable of
the very gods. I myself have given him the celestial weapon called
Pasupata. From the regents also of all the ten cardinal points, he has
acquired the thunder-bolt and other mighty weapons. And the great god
Vishnu who is the Infinite Spirit, the Lord Preceptor of all the gods, is
the Supreme Being without attributes, and the Soul of the Universe, and
existeth pervading the whole creation. At the termination of a cycle of
ages, assuming the shape of the all-consuming fire, he consumed the whole
Universe with mountains and seas and islands and hills and woods and
forests. And after the destruction of the Naga world also in the
subterranean regions in the same way, vast masses of many-coloured and
loud-pealing clouds, with streaks of lightning, spreading along the
entire welkin, had appeared on high. Then pouring down water in torrents
thick as axles of cars, and filling the space everywhere, these
extinguishing that all-consuming fire! When at the close of four thousand
Yugas the Earth thus became flooded with water, like one vast sea, and
all mobile creatures were hushed in death, and the sun and the moon and
the winds were all destroyed, and the Universe was devoid of planets and
stars, the Supreme Being called Narayana, unknowable by the senses,
adorned with a thousand heads and as many eyes and legs, became desirous
of rest. And the serpent Sesha, looking terrible with his thousand hoods,
and shining with the splendour of ten thousand suns, and white as the
Kunda flower or the moon or a string of pearls, or the white lotus, or
milk, or the fibres of a lotus stalk, served for his conch. And that
adorable and omnipotent God thus slept on the bosom of the deep,
enveloping all space with nocturnal gloom. And when his creative faculty
was excited, he awoke and found the Universe denuded of everything. In
this connection, the following sloka is recited respecting the meaning of
Narayana. "Water was created by (the Rishi) Nara, and it formed his
corpus; therefore do we hear it styled as Nara. And because it formed his
Ayana (resting-place) therefore is he known as Narayana." As soon as that
everlasting Being was engaged in meditation for the re-creation of the
Universe, a lotus flower instantaneously came into existence from his
navel, and the four-faced Brahma came out of that navel-lotus. And then
the Grandsire of all creatures, seating himself on that flower and
finding that the whole Universe was a blank, created in his own likeness,
and from his will, the (nine) great Rishis, Marichi and others. And these
in their turn observing the same thing, completed the creation, by
creating Yakshas, Rakshas, Pisachas, reptiles, men, and all mobile and
immobile creatures. The Supreme Spirit hath three conditions. In the form
of Brahma, he is the Creator, and in the form of Vishnu he is the
Preserver, and in his form as Rudra, he is the Destroyer of the Universe!
O king of Sindhu, hast thou not heard of the wonderful achievements of
Vishnu, described to thee by the Munis and the Brahmanas learned in the
Vedas? When the world was thus reduced to one vast sea of water, with
only the heavens above, the Lord, like a fire-fly at night-time during
the rainy season, moved about hither and thither in search of stable
ground, with the view of rehabilitating his creation, and became desirous
of raising the Earth submerged in water. What shape shall I take to
rescue the Earth from this flood?--So thinking and contemplating with
divine insight, he bethought himself of the shape of a wild boar fond of
sporting in water. And assuming the shape of a sacrificial boar shining
with effulgence and instinct with the Vedas and ten Yojanas in length,
with pointed tusks and a complexion like dark clouds, and with a body
huge as a mountain, and roaring like a conglomeration of clouds, the Lord
plunged into the waters, and lifted up the Earth with one of his tusks,
and replaced it in its proper sphere. At another time, the mighty Lord,
assuming a wonderful form with a body half lion, half man, and squeezing
his hands, repaired to the court of the ruler of the Daityas. That
progenitor of the Daityas, the son of Diti, who was the enemy of the
(gods), beholding the Lord's peculiar form, burst out into passion and
his eyes became inflamed with rage. And Hiranya-Kasipu, the war-like son
of Diti and the enemy of the gods, adorned with garlands and looking like
a mass of dark clouds, taking up his trident in hand and roaring like the
clouds, rushed on that being half lion, half man. Then that powerful king
of wild beasts, half man, half lion, taking a leap in the air, instantly
rent the Daitya in twain by means of his sharp claws. And the adorable
lotus-eyed Lord of great effulgence, having thus slain the Daitya king
for the well-being of all creatures, again took his birth in the womb of
Aditi as son of Kasyapa. And at the expiration of a thousand years she
was delivered of that superhuman conception. And then was born that
Being, of the hue of rain-charged clouds with bright eyes and of dwarfish
stature. He had the ascetic's staff and water-pot in hand, and was marked
with the emblem of a curl of hair on the breast. And that adorable Being
wore matted locks and the sacrificial thread, and he was stout and
handsome and resplendent with lustre. And that Being, arriving at the
sacrificial enclosure of Vali, king of the Danavas, entered the
sacrificial assembly with the aid of Vrihaspati. And beholding that
dwarf-bodied Being, Vali was well-pleased and said unto him, 'I am glad
to see thee, O Brahmana! Say what is it that thou wantest from me!' Thus
addressed by Vali, the dwarf-god replied with a smile, saying, 'So be it!
Do thou, lord of the Danavas, give me three paces of ground!' And Vali
contented to give what that Brahmana of infinite power had asked. And
while measuring with his paces the space he sought. Hari assumed a
wonderful and extraordinary form. And with only three paces he instantly
covered this illimitable world. And then that everlasting God, Vishnu,
gave it away unto Indra. This history which has just been related to
thee, is celebrated as the 'Incarnation of the Dwarf', And from him, all
the gods had their being, and after him the world is said to be
Vaishnava, or pervaded by Vishnu. And for the destruction of the wicked
and the preservation of religion, even He hath taken his birth among men
in the race of the Yadus. And the adorable Vishnu is styled Krishna.
These, O king of Sindhu, are the achievements of the Lord whom all the
worlds worship and whom the learned describe as without beginning and
without end, unborn and Divine! They call Him, the unconquerable Krishna
with conchshell, discus and mace, and adorned with the emblem of a curl
of hair, Divine, clad in silken robes of yellow hue, and the best of
those versed in the art of war. Arjuna is protected by Krishna the
possessor of these attributes. That glorious and lotus-eyed Being of
infinite power, that slayer of hostile heroes, riding in the same chariot
with Pritha's son, protecteth him! He is, therefore, invincible; the very
gods cannot resist his power, still less can one with human attributes
vanquish the son of Pritha in battle! Therefore, O king, thou must let
him alone! Thou shalt, however, be able to vanquish for a single day
only, the rest of Yudhishthira's forces along with thine enemies--the
four sons of Pandu!"
Vaisampayana continued, "Having said these words unto that prince, the
adorable Hara of three eyes, the destroyer of all sins, the consort of
Uma, and lord of wild beasts, the destroyer of (Daksha's) sacrifice, the
slayer of Tripura and He that had plucked out the eyes of Bhaga,
surrounded by his dwarfish and hunch-backed and terrible followers having
frightful eyes and ears and uplifted arms, vanished, O tiger among kings,
from that place with his consort Uma! And the wicked Jayadratha also
returned home, and the sons of Pandu continued to dwell in the forest of
Kamyaka."
SECTION CCLXXI
Janamejaya said, "What did those tigers among men, the Pandavas, do,
after they had suffered such misery in consequence of the ravishment of
Draupadi?"
SECTION CCLXXII
"Markandeya said, 'O bull of the Bharata race, even Rama suffered
unparalleled misery, for the evil-minded Ravana, king of the Rakshasas,
having recourse to deceit and overpowering the vulture Jatayu, forcibly
carried away his wife Sita from his asylum in the woods. Indeed, Rama,
with the help of Sugriva, brought her back, constructing a bridge across
the sea, and consuming Lanka with his keen-edged arrows.'
"Yudhishthira said, 'In what race was Rama born and what was the measure
of his might and prowess? Whose son also was Ravana and for what was it
that he had any misunderstanding with Rama? It behoveth thee, O
illustrious one, to tell me all this in detail; for I long to hear the
story of Rama of great achievements!'
SECTION CCLXXIII
Markandeya said, "The Muni named Visrava, who was begotten of half the
soul of Pulastya, in a fit of passion, began to look upon Vaisravana with
great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing
that his father was angry with him, always sought to please him. And, O
best of Bharata's race, that king of kings living in Lanka, and borne
upon the shoulders of men, sent three Rakshasa women to wait upon his
father. Their names, O king, were Pushpotkata, Raka and Malini. And they
were skilled in singing and dancing and were always assiduous in their
attentions on that high-souled Rishi. And those slender-waisted ladies
vied with one another, O king, in gratifying the Rishi. And that
high-souled and adorable being was pleased with them and granted them
boons. And to every one of them he gave princely sons according to their
desire. Two sons--those foremost of Rakshasas named Kumvakarna and the
Ten-headed Ravana,--both unequalled on earth in prowess, were born to
Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin
children named Khara and Surpanakha. And Vibhishana surpassed them all in
beauty. And that excellent person was very pious and assiduously
performed all religious rites. But that foremost of Rakshasas, with ten
heads, was the eldest to them all. And he was religious, and energetic
and possessed of great strength and prowess. And the Rakshasa Kumvakarna
was the most powerful in battle, for he was fierce and terrible and a
thorough master of the arts of illusion. And Khara was proficient in
archery, and hostile to the Brahmanas, subsisting as he did on flesh. And
the fierce Surpanakha was constant source of trouble to the ascetics. And
the warriors, learned in the Vedas and diligent in ceremonial rites, all
lived with their father in the Gandhamadana. And there they beheld
Vaisravana seated with their father, possessed of riches and borne on the
shoulders of men. And seized with jealousy, they resolved upon performing
penances. And with ascetic penances of the most severe kind, they
gratified Brahma. And the Ten-headed Ravana, supporting life by means of
air alone and surrounded by the five sacred fires and absorbed in
meditation, remained standing on one leg for a thousand years. And
Kumvakarna with head downwards, and with restricted diet, was constant in
austerities. And the wise and magnanimous Vibhishana, observing fasts and
subsisting only on dry leaves and engaged in meditation, practised severe
austerities for a long period. And Khara and Surpanakha, with cheerful
hearts, protected and attended on them while they were performing those
austerities. And at the close of a thousand years, the invincible
Ten-headed One, cutting off his own heads, offered them as offering to
the sacred fire. And at this act of his, the Lord of the Universe was
pleased with him. And then Brahma, personally appearing to them, bade
them desist from those austerities and promised to grant boons unto every
one of them. And the adorable Brahma said, I am pleased with you, my
sons! Cease now from these austerities and ask boons of me! Whatever your
desires may be, they, with the single exception of that of immortality,
will be fulfilled! As thou hast offered thy heads to the fire from great
ambition, they will again adorn thy body as before, according to thy
desire. And thy body will not be disfigured and thou shall be able to
assume any form according to thy desire and become the conqueror of thy
foes in battle. There is no doubt of this!' thereupon Ravana said, 'May I
never experience defeat at the hands of Gandharvas, Celestials, Kinnaras,
Asuras, Yakshas, Rakshasas, Serpents and all other creatures!' Brahma
said, 'From those that hast named, thou shalt never have cause of fear;
except from men (thou shalt have no occasion for fear). Good betide thee!
So hath it been ordained by me!'
SECTION CCLXXIV
"Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis,
with Havyavaha as their spokesman, sought the protection of Brahma. And
Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain
on account of thy boon! Endued with great might he oppresseth in every
possible way the creatures of the earth. Protect us, therefore, O
adorable one! There is none else save thee to protect us!'
SECTION CCLXXV
"Markandeya said, 'The pious king Dasaratha, ever mindful of the old and
assiduous in religious ceremonies, was greatly pleased when these sons
were born. And his sons gradually grew up in might and they became
conversant with the Vedas together with all their mysteries, and with the
science of arms. And when after having gone through the Brahmacharyya
vows the princes were married, king Dasaratha became happy and highly
pleased. And the intelligent Rama, the eldest of them all, became the
favourite of his father, and greatly pleased the people with his charming
ways. And then, O Bharata, the wise king, considering himself old in
years took counsel with his virtuous ministers and spiritual adviser for
installing Rama as regent of the kingdom. And all those great ministers
were agreed that it was time to do so. And, O scion of Kuru's race, king
Dasaratha was greatly pleased to behold his son,--that enhancer of
Kausalya's delight--possessed of eyes that were red, and arms that were
sinewy. And his steps were like those of a wild elephant. And he had long
arms and high shoulders and black and curly hair. And he was valiant, and
glowing with splendour, and not inferior to Indra himself in battle. And
he was well-versed in holy writ and was equal to Vrihaspati in wisdom. An
object of love with all the people, he was skilled in every science. And
with senses under complete control, his very enemies were pleased to
behold him. And he was terror of the wicked and the protector of the
virtuous. And possessed of intelligence and incapable of being baffled,
he was victorious over all and never vanquished by any. And, O descendant
of Kurus, beholding his son--that enhancer of Kausalya's joy--king
Dasaratha became highly pleased. And reflecting on Rama's virtues, the
powerful and mighty king cheerfully addressed the family priest, saying,
'Blessed be thou, O Brahmana! This night of the Pushya constellation will
bring in a very auspicious conjunction. Let, therefore, materials be
collected and let Rama also be invited. This Pushya constellation will
last till tomorrow. And Rama, therefore, should be invested by me and my
ministers as prince-regent of all my subjects!'
"And after these Rakshasas had been slain, Surpanakha with mutilated nose
and lips, repaired to Lanka--the abode of her brother (Ravana). And when
that Rakshasa woman, senseless with grief and with dry blood-stains on
her face, appeared before Ravana, she fell down at his feet. And
beholding her so horribly mutilated, Ravana became senseless with wrath
and grinding his teeth sprung up from his seat. And dismissing his
ministers, he enquired of her in private, saying, 'Blessed sister, who
hath made thee so, forgetting and disregarding me? Who is he that having
got a sharp-pointed spear hath rubbed his body with it? Who is he that
sleepeth in happiness and security, after placing a fire close to his
head? Who is he that hath trodden upon a revengeful snake of virulent
poison? Who indeed, is that person who standeth with his hand thrust into
the mouth of the maned lion!' Then flames of wrath burst forth from his
body, like those that are emitted at night from the hollows of a tree on
fire. His sister then related unto him the prowess of Rama and the defeat
of the Rakshasas with Khara and Dushana at their head. Informed of the
slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha
for slaying Rama. And resolving upon the course he was to follow and
having made arrangements for the government of his capital, he consoled
his sister, and set out on an aerial voyage. And crossing the Trikuta and
the Kala mountains, he beheld the vast receptacle of deep waters--the
abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana
reached Gokarna--the favourite resort of the illustrious god armed with
the trident. And there Ravana met with his old friend Maricha who, from
fear of Rama himself, had adopted an ascetic mode of life.'"
SECTION CCLXXVI
When the good natured Lakshmana, who was very fond of his brother, heard
these words, he shut his ears (with his hands) and set out on the track
that Rama had taken. And Lakshmana set out without casting a single
glance on that lady with lips soft and red like the Bimba fruit.
Meanwhile, the Rakshasa Ravana, wearing a genteel guise though wicked at
heart, and like unto fire enveloped in a heap of ashes, showed himself
there. And he appeared there in the disguise of a hermit, for forcibly
carrying away that lady of blameless character. The virtuous daughter of
Janaka, seeing him come, welcomed him with fruits and root and a seat.
Disregarding these and assuming his own proper shape, that bull among
Rakshasas began to re-assure the princess of Videha in these words, 'I
am, O Sita, the king of the Rakshasas, known by the name of Ravana! My
delightful city, known by the name of Lanka is on the other side of the
great ocean! There among beautiful women, thou wilt shine with me! O lady
of beautiful lips, forsaking the ascetic Rama do thou become my wife!'
Janaka's daughter of beautiful lips, hearing these and other words in the
same strain, shut her ears and replied unto him, saying, 'Do not say so!
The vault of heaven with all its stars may fall down, the Earth itself
may be broken into fragments, fire itself may change its nature by
becoming cool, yet I cannot forsake the descendant of Raghu! How can a
she-elephant, who hath lived with the mighty leader of a herd with rent
temples forsake him and live with a hog? Having once tasted the sweet
wine prepared from honey or flowers, how can a woman, I fancy, relish the
wretched arrak from rice?' Having uttered those words, she entered the
cottage, her lips trembling in wrath and her arms moving to and fro in
emotion. Ravana, however, followed her thither and intercepted her
further progress. And rudely scolded by the Rakshasa, she swooned away.
But Ravana seized her by the hair of her head, and rose up into the air.
Then a huge vulture of the name of Jatayu living on a mountain peak,
beheld that helpless lady thus weeping and calling upon Rama in great
distress while being carried away by Ravana."
SECTION CCLXXVII
"And while Sita was being carried away, the intelligent Rama, having
slain the great deer, retraced his steps and saw his brother Lakshmana
(on the way). And beholding his brother, Rama reproved him, saying, 'How
couldst thou come hither, leaving the princess of Videha in a forest that
is haunted by the Rakshasa?' And reflecting on his own enticement to a
great distance by that Rakshasa in the guise of a deer and on the arrival
of his brother (leaving Sita alone in the asylum), Rama was filled with
agony. And quickly advancing towards Lakshmana while reproving him still,
Rama asked him, 'O Lakshmana, is the princess of Videha still alive? I
fear she is no more!' Then Lakshmana told him everything about what Sita
had said, especially that unbecoming language of hers subsequently. With
a burning heart Rama then ran towards the asylum. And on the way he
beheld a vulture huge as a mountain, lying in agonies of death. And
suspecting him to be a Rakshasa, the descendant of the Kakutstha race,
along with Lakshmana rushed towards him, drawing with great force his bow
to a circle. The mighty vulture, however, addressing them both, said,
'Blessed be ye, I am the king of the vultures, and friend of Dasaratha!'
Hearing these words of his, both Rama and his brother put aside their
excellent bow and said, 'Who is this one that speaketh the name of our
father in these woods?' And then they saw that creature to be a bird
destitute of two wings, and that bird then told them of his own overthrow
at the hands of Ravana for the sake of Sita. Then Rama enquired of the
vulture as to the way Ravana had taken. The vulture answered him by a nod
of his head and then breathed his last. And having understood from the
sign the vulture had made that Ravana had gone towards the south, Rama
reverencing his father's friend, caused his funeral obsequies to be duly
performed. Then those chastisers of foes, Rama and Lakshmana, filled with
grief at the abduction of the princess of Videha, took a southern path
through the Dandaka woods beholding along their way many uninhabited
asylums of ascetics, scattered over with seats of Kusa grass and
umbrellas of leaves and broken water-pots, and abounding with hundreds of
jackals. And in that great forest, Rama along with Sumatra's son beheld
many herds of deer running in all directions. And they heard a loud
uproar of various creatures like what is heard during a fast spreading
forest conflagration. And soon they beheld a headless Rakshasa of
terrible mien. And that Rakshasa was dark as the clouds and huge as a
mountain, with shoulders broad as those of a Sola tree, and with arms
that were gigantic. And he had a pair of large eyes on his breast, and
the opening of his mouth was placed on his capacious belly. And that
Rakshasa seized Lakshmana by the hand, without any difficulty. And seized
by the Rakshasa the son of Sumitra, O Bharata, became utterly confounded
and helpless. And casting his glances on Rama, that headless Rakshasa
began to draw Lakshmana towards that part of his body where his mouth
was. And Lakshmana in grief addressed Rama, saying, 'Behold my plight!
The loss of thy kingdom, and then the death of our father, and then the
abduction of Sita, and finally this disaster that hath overwhelmed me!
Alas, I shall not behold thee return with the princess of Videha to
Kosala and seated on thy ancestral throne as the ruler of the entire
Earth! They only that are fortunate will behold thy face, like unto the
moon emerged from the clouds, after thy coronation bath in water
sanctified with Kusa grass and fried paddy and black peas!' And the
intelligent Lakshmana uttered those and other lamentations in the same
strain. The illustrious descendant, however, of Kakutstha's race
undaunted amid danger, replied unto Lakshmana, saying, 'Do not, O tiger
among men, give way to grief! What is this thing when I am here? Cut thou
off his right arm and I shall cut off his left.' And while Rama was still
speaking so, the left arm of the monster was severed by him, cut off with
a sharp scimitar, as if indeed, that arm were a stalk of the Tila corn.
The mighty son of Sumitra then beholding his brother standing before him
struck off with his sword the right arm also of that Rakshasa. And
Lakshmana also began to repeatedly strike Rakshasa under the ribs, and
then that huge headless monster fell upon the ground and expired quickly.
And then there came out from the Rakshasa's body a person of celestial
make. And he showed himself to the brothers, staying for a moment in the
skies, like the Sun in his effulgence in the firmament. And Rama skilled
in speech, asked him, saying, 'Who art thou? Answer me who enquire of
thee? Whence could such a thing happen? All this seems to me to be
exceedingly wonderful!' Thus addressed by Rama, that being replied unto
him, saying, 'I am, O prince, a Gandharva of the name of Viswavasu! It
was through the curse of a Brahmana that I had to assume the form and
nature of a Rakshasa. As to thyself, O Rama, Sita hath been carried away
with violence by king Ravana who dwelleth in Lanka. Repair thou unto
Sugriva who will give thee his friendship. There, near enough to the peak
of Rishyamuka is the lake known by the name of Pampa of sacred water and
cranes. There dwelleth, with four of his counsellors, Sugriva, the
brother of the monkey-king Vali decked with a garland of gold. Repairing
unto him, inform of thy cause of sorrow. In plight very much like thy
own, he will render thee assistance. This is all that we can say. Thou
wilt, without doubt, see the daughter of Janaka! Without doubt Ravana and
others are known to the king of the monkeys!' Having said these words,
that celestial being of great effulgence made himself invisible, and
those heroes, both Rama and Lakshmana, wondered much."
SECTION CCLXXVIII
SECTION CCLXXIX
"Markandeya said, 'And while the chaste Sita was dwelling there afflicted
with melancholy and grief on account of her lord, attired in mean garb,
with but a single jewel (on the marital thread on her wrist), and
incessantly weeping, seated on a stone, and waited upon by Rakshasa
women, Ravana, afflicted by the shafts of the god of desire, came to her
and approached her presence. And inflamed by desire, that conquerer in
battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the
Kimpurushas, attired in celestial robes and possessing handsome features,
decked with jewelled earrings and wearing a beautiful garland and crown,
entered the Asoka woods, like an embodiment of the vernal season. And
dressed with care, Ravana looked like the Kalpa tree in Indra's garden.
But though adorned with every embellishment, that inspired her only with
awe, like a beautified banian in the midst of a cemetery. And that night
wanderer, having approached the presence of that slender-waisted lady,
looked like the planet Saturn in the presence of Rohini. And smitten with
the shafts of the god of the flowery emblem he accosted that fair-hipped
lady then affrighted like a helpless doe, and told her these words, 'Thou
hast, O Sita, shown thy regard for thy lord too much! O thou of delicate
limbs, be merciful unto me. Let thy person be embellished now (by these
maids in waiting). O excellent lady, accept me as thy lord! And, O thou
of the most beautiful complexion, attired in costly robes and ornaments,
take thou the first place among all the women of my household. Many are
the daughters of the celestials and also the Gandharvas that I possess! I
am lord also of many Danava and Daitya ladies! One hundred and forty
millions of Pisachas, twice as many man-eating Rakshasa of terrible deed,
and thrice as many Yaksha do my bidding! Some of these are under the sway
of my brother who is the lord of all treasures. In my drinking hall, O
excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as
they do on my brother! I am, again, the son of that regenerate Rishi
Visravas himself of high ascetic merit. I am renowned, again, as the
fifth Regent of the Universe! And, O beautiful lady, of food and edibles
and drinks of the very best kind, I have as much as the Lord himself of
the celestials! Let all thy troubles consequent on a life in the woods
cease! O thou of fair hips, be my Queen, as Mandodari herself!' Thus
addressed by him, the beautiful princess of Videha, turning away and
regarding him as something less than a straw, replied unto that wanderer
of the night. And at that time the princess of Videha, that girl of
beautiful hips, had her deep and compact bosom copiously drenched by her
inauspicious tears shed ceaselessly. And she who regarded her husband as
her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O
king of the Rakshasas, that I am obliged to hear such words of grievous
import spoken by thee! Blessed be thou, O Rakshasa fond of sensual
pleasures, let thy heart be withdrawn from me! I am the wife of another,
ever devoted to my husband, and, therefore, incapable of being possessed
by thee! A helpless human being that I am, I cannot be a fit wife for
thee! What joy can be thine by using violence towards an unwilling woman?
Thy father is a wise Brahmana, born of Brahma and equal unto that Lord
himself of the creation! Why dost thou not, therefore, thyself being
equal to a Regent of the Universe, observe virtue? Disgracing thy
brother, that king of the Yakshas, that adorable one who is the friend of
Maheswara himself, that lord of treasures, how is it that thou feelest no
shame?' Having said these words, Sita began to weep, her bosom shivering
in agitation, and covering her neck and face with her garments. And the
long and well-knit braid, black and glossy, falling from the head of the
weeping lady, looked like a black snake. And hearing these cruel words
uttered by Sita, the foolish Ravana, although thus rejected, addressed
Sita once more, saying, 'O lady, let the god having the Makara for his
emblem burn me sorely. I will, however, on no account, O thou of sweet
smiles and beautiful hips, approach thee, as thou art unwilling! What can
I do to thee that still feelest a regard for Rama who is only a human
being and, therefore, our food?' Having said those words unto that lady
of faultless features, the king of the Rakshasa made himself invisible
then and there and went away to the place he liked. And Sita, surrounded
by those Rakshasa women, and treated with tenderness by Trijata,
continued to dwell there in grief."
SECTION CCLXXX
"After the lapse of two months, several monkeys seeking with haste the
presence of Sugriva, addressed him, saying, 'O king, that foremost of
monkeys, the son of Pavana, as also Angada, the son of Vali, and the
other great monkeys whom thou hadst despatched to search the southern
region, have come back and are pillaging that great and excellent orchard
called Madhuvana, which was always guarded by Vali and which hath been
well-guarded by thee also after him!' Hearing of this act of liberty on
their part, Sugriva inferred the success of their mission, for it is only
servants that have been crowned with success that can act in this way.
And that intelligent and foremost of monkeys communicated his suspicions
to Rama. And Rama also, from this, guessed that the princess of Mithila
had been seen. Then Hanuman and the other monkeys, having refreshed
themselves thus, came towards their king, who was then staying with Rama
and Lakshmana. And, O Bharata, observing the gait of Hanuman and the
colour of his face, Rama was confirmed in the belief that Hanuman had
really seen Sita. Then those successful monkeys with Hanuman at their
head, duly bowed unto Rama and Lakshmana and Sugriva. And Rama then
taking up his bow and quiver, addressed those monkeys, saying, 'Have you
been successful? Will ye impart life unto me? Will ye once more enable me
to reign in Ayodhya after having slain my enemy in battle and rescued the
daughter of Janaka? With the princess of Videha unrescued, and the foe
unslain in battle, I dare not live, robbed of wife and honour!' Thus
addressed by Rama, the son of Pavana, replied unto him, saying, 'I bring
thee good news, O Rama; for Janaka's daughter hath been seen by me.
Having searched the southern region with all its hills, forests, and
mines for some time, we became very weary. At length we beheld a great
cavern. And having beheld it, we entered that cavern which extended over
many Yojanas. It was dark and deep and overgrown with trees and infested
by worms. And having gone a great way through it, we came upon sun-shine
and beheld a beautiful palace. It was, O Raghava, the abode of the Daitya
Maya. And there we beheld a female ascetic named Prabhavati engaged in
ascetic austerities. And she gave us food and drink of various kinds. And
having refreshed ourselves therewith and regained our strength, we
proceeded along the way shown by her. At last we came out of the cavern
and beheld the briny sea, and on its shores, the Sahya, the Malaya and
the great Dardura mountains. And ascending the mountains of Malaya, we
beheld before us the vast ocean.[91] And beholding it we felt sorely
grieved in mind. And dejected in spirits and afflicted with pain and
famishing with hunger, we despaired of returning with our lives. Casting
our eyes on the great ocean extending over many hundreds of Yojanas and
abounding in whales and alligators and other aquatic animals, we became
anxious and filled with grief. We then sat together, resolved to die
there of starvation. And in course of conversation we happened to talk of
the vulture Jatayu. Just then we saw a bird huge as a mountain, of
frightful form, and inspiring terror into every heart, like a second son
of Vinata.[92] And coming upon us unawares for devouring us, he said,
'Who are ye that are speaking thus of my brother Jatayu? I am his elder
brother, by name Sampati, and am the king of birds. Once upon a time, we
two, with the desire of outstripping each other, flew towards the sun. My
wings got burnt, but those of Jatayu were not. That was the last time I
saw my beloved brother Jatayu, the king of vultures! My wings burnt, I
fell down upon the top of this great mountain where I still am!' When he
finished speaking, we informed him of the death of his brother in a few
words and also of this calamity that hath befallen thee! And, O king, the
powerful Sampati heating this unpleasant news from us, was greatly
afflicted and again enquired of us, saying, 'Who is this Rama and why was
Sita carried off and how was Jatayu slain? Ye foremost of monkeys I wish
to hear everything in detail!' We then informed him of everything about
this calamity of thine and of the reason also of our vow of starvation.
That king of birds then urged us (to give up our vow) by these words of
his: 'Ravana is, indeed, known to me. Lanka is his capital. I beheld it
on the other side of the sea in a valley of the Trikuta hills! Sita must
be there. I have little doubt of this!' Hearing these words of his, we
rose up quickly and began, O chastiser of foes, to take counsel of one
another for crossing the ocean! And when none dared to cross it, I,
having recourse to my father, crossed the great ocean which is a hundred
Yojanas in width. And having slain the Rakshasis on the waters, I saw the
chaste Sita within Ravana's harem, observing ascetic austerities, eager
to behold her lord, with matted locks on head, and body besmeared with
filth, and lean, and melancholy and helpless. Recognising her as Sita by
those unusual signs, and approaching that worshipful lady while alone, I
said, 'I am, O Sita, an emissary of Rama and monkey begotten by
Pavana![93] Desirous of having a sight of thee, hither have I come
travelling through the skies! Protected by Sugriva, that monarch of all
the monkeys, the royal brothers Rama and Lakshmana are in peace! And
Rama, O lady, with Sumitra's son, hath enquired of thy welfare! And
Sugriva also, on account of his friendship (with Rama and Lakshmana)
enquireth of thy welfare. Followed by all the monkeys, thy husband will
soon be here. Confide in me, O adorable lady, I am a monkey and not a
Rakshasa!' Thus addressed by me, Sita seemed to meditate for a moment and
then replied to me, saying, 'From the words of Avindhya I know that thou
art Hanuman! O mighty-armed one, Avindhya is an old and respected
Rakshasa! He told me that Sugriva is surrounded by counsellors like thee.
Thou mayst depart now!' And with these words she gave me this jewel as a
credential. And, indeed, it was by means of this jewel that the faultless
Sita had been able to support her existence. And the daughter of Janaka
further told me as a token from her, that by thee, O tiger among men, a
blade of grass (inspired with Mantras and thus converted into a fatal
weapon) had once been shot at a crow while ye were on the breast of the
mighty hill known by the name of Chitrakuta! And this she said as
evidence of my having met her and hers being really the princess of
Videha. I then caused myself to be seized by Ravana's soldiers, and then
set fire to the city of Lanka!'"
SECTION CCLXXXI
"Markandeya said, 'It was on the breast of that very hill where Rama was
seated with those foremost of monkeys that great monkey chiefs at the
command of Sugriva, began to flock together. The father-in-law of Vali,
the illustrious Sushena, accompanied by a thousand crores of active apes,
came to Rama. And those two foremost of monkeys endued with mighty
energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of
monkeys, showed themselves there. And, O king, Gavakshya also of terrible
mien and endued with a bovine tail, showed himself there, having
collected sixty thousand crores of monkeys. And the renowned
Gandhamadana, dwelling on the mountains of the same name, collected a
hundred thousand crores of monkeys. And the intelligent and mighty monkey
known by the name of Panasa mustered together fifty-two crores of
monkeys.[94] And that foremost and illustrious of monkeys named
Dadhimukha of mighty energy mustered a large army of monkeys possessed of
terrible prowess. And Jamvuvan showed himself there with a hundred
thousand crores of black bears of terrible deeds and faces having the
Tilaka mark.[95] And these and many other chiefs of monkey-chiefs,
countless in number, O king, came there for aiding Rama's cause. And
endued with bodies huge as mountain-peaks and roaring like lions, loud
was the uproar that was heard there made by those monkeys running
restlessly from place to place. And some of them looked like
mountain-peaks, and some looked like buffaloes. And some were of the hue
of autumnal clouds and the faces of some were red as vermillion. And some
rose high, and some fell down, and some cut capers, and some scattered
the dust, as they mustered together from various directions. And that
monkey army, vast as the sea at full tide, encamped there at Sugriva's
bidding. And after those foremost of monkeys had mustered from every
direction, the illustrious descendant of Raghu, with Sugriva by his side,
set out in an auspicious moment of a very fair day under a lucky
constellation, accompanied by that host arrayed in order of battle, as if
for the purpose of destroying all the worlds. And Hanuman, the son of the
Wind-god, was in the van of that host, while the rear was protected by
the fearless son of Sumitra. And surrounded by the monkey-chiefs, those
princes of Raghu's house with fingers cased in guana skin, shone, as they
went, like the Sun and the Moon in the midst of the planets. And that
monkey host armed with stones and Sala and Tala trees, looked very much
like a far-extending field of corn under the morning sun. And that mighty
army, protected by Nala and Nila and Angada and Kratha and Mainda and
Dwivida, marched forth for achieving the purpose of Raghava. And
encamping successively, without interruption of any kind, on wide and
healthy tracts and valleys abounding with fruits and roots and water and
honey and meat, the monkey host at last reached the shores of the briny
sea. And like unto a second ocean, that mighty army with its countless
colours, having reached the shores of sea, took up its abode there. Then
the illustrious son of Dasaratha, addressing Sugriva amongst all those
foremost monkeys, spoke unto him these words that were suited to the
occasion, 'This army is large. The ocean also is difficult to cross. What
contrivance, therefore, commends itself to thee for crossing the ocean?'
At these words, many vain-glorious monkeys answered, 'We are fully able
to cross the sea.' This answer, however, was not of much use, as all
could not avail of that means. Some of the monkeys proposed to cross the
sea in boats, and some in rafts of various kinds. Rama, however,
conciliating them all, said, 'This cannot be. 'The sea here is a full
hundred Yojanas in width. All the monkeys, ye heroes, will not be able to
cross it. This proposal, therefore, that ye have made, is not consonant
to reason. Besides we have not the number of boats necessary for carrying
all our troops. How, again, can one like us raise such obstacles in the
way of the merchants? Our army is very large. The foe wilt make a great
havoc if a hole is detected. Therefore, to cross the sea in boats and
rafts doth not recommend itself to me. I will, however, pray to the Ocean
for the necessary means. Foregoing food, I will lie down on the shore. He
will certainly show himself to me. If, however, he doth not show himself,
I will chastise him then by means of my great weapons that are more
blazing than fire itself and are incapable of being baffled!' Having said
these words, both Rama and Lakshmana touched water[96] and duly laid
themselves down on a bed of kusa grass on the seashore. The divine and
illustrious Ocean then that lord of male and female rivers, surrounded by
aquatic animals, appeared unto Rama in a vision. And addressing Rama in
sweet accents, the genius of the Ocean, surrounded by countless mines of
gems, said, 'O son of Kausalya, tell me what aid, O bull among men, I am
to render thee! I also have sprung from the race of Ikshwaku[97] and am,
therefore, a relative of thine!' Rama replied unto him, saying, 'O lord
of rivers, male and female, I desire thee to grant me a way for my
troops, passing along which I may slay the Ten-headed (Ravana), that
wretch of Pulastya's race! If thou dost not grant the way I beg of thee,
I will then dry thee up by means of my celestial arrows inspired with
mantras!' And hearing these words of Rama, the genius of Varuna's abode,
joining his hands, answered in great affliction, 'I do not desire to put
any obstacle in thy way. I am no foe of thine! Listen, O Rama, to these
words, and having listened, do what is proper! If, at thy command, I get
a way for the passage of thy army, others then, from strength of their
bows, will command me to do the same! In thy army there is a monkey of
the name of Nala, who is a skilful mechanic. And endued with great
strength, Nala is the son of Tashtri, the divine artificer of the
Universe. And whether it is wood, or grass or stone, that he will throw
into my waters, I will support the same on my surface, and thus wilt thou
have a bridge (over which to pass)!' And having said these words, the
genius of the Ocean disappeared. And Rama awaking, called Nala unto him
and said, 'Build thou a bridge over the sea! Thou alone, I am sure, art
able to do it!' And it was by this means that the descendant of
Kakutstha's race caused a bridge to be built that was ten Yojanas in
width and a hundred Yojanas in length. And to this day that bridge is
celebrated over all the world by the name of Nala's bridge. And having
completed that bridge, Nala, of body huge as a hill, came away at the
command of Rama.
"And while Rama was on this side of the ocean, the virtuous Vibhishana,
the brother of the king of the Rakshasas accompanied by four of his
counsellors, came unto Rama. And the high-souled Rama received him with
due welcome. Sugriva, however, feared, thinking he might be a spy. The
son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in
consequence of the sincerity of his exertions and the many indications of
his good conduct, worshipped him with respect. And he also installed
Vibhishana in the sovereignty of all the Rakshasas and made him his own
junior counsellor, and a friend of Lakshmana's. And it was under
Vibhishana's guidance, O king, that Rama with all his troops crossed the
great ocean by means of that bridge in course of a month. And having
crossed the ocean and arrived at Lanka, Rama caused its extensive and
numerous gardens to be devastated by his monkeys. And while Rama's troops
were there, two of Ravana's counsellors and officers, named Suka and
Sarana, who had come as spies, having assumed the shape of monkeys, were
seized by Vibhishana. And when those wanderers of the night assumed their
real Rakshasa forms, Rama showed them his troop and dismissed them
quietly. And having quartered his troops in those woods that skirted the
city, Rama then sent the monkey Angada with great wisdom as his envoy to
Ravana."
SECTION CCLXXXII
SECTION CCLXXXIII
"Markandeya said, 'And while those troops (thus withdrawn) were reposing
themselves in their quarters, many little Rakshasas and Pisachas owning
Ravana as their leader, penetrated amongst them. And among these were
Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and
Praghasa, and others. And as these wicked ones were penetrating (the
monkey host) in their invisible forms, Vibhishana, who had the knowledge
thereof, broke the spell of their invisibility. And once seen, O king, by
the powerful and long-leaping monkeys, they were all slain and prostrated
on the earth, deprived of life. And unable to endure this, Ravana marched
out at the head of his troops. And surrounded by his terrible army of
Rakshasas and Pisachas, Ravana who was conversant with the rules of
warfare like a second Usanas invested the monkey host, having disposed
his troops in that array which is named after Usanas himself. And
beholding Ravana advancing with his army disposed in that array, Rama,
following the mode recommended by Vrihaspati, disposed his troops in
counter array for opposing that wanderer of the night. And coming up
quickly, Ravana began to fight with Rama. And Lakshmana singled out
Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with
Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior,
advancing up to him whom he regarded as his match, began to fight with
him on that field of battle, relying on the strength of his own arms, and
that encounter, so frightful to timid persons, soon became terrible and
fierce like that between the gods and the Asuras in the days of old. And
Ravana covered Rama with a shower of darts and lances and swords, and
Rama also afflicted Ravana with his whetted arrows of iron furnished with
the sharpest points, and in the same way Lakshmana smote the contending
Indrajit with arrows capable of penetrating into the most vital parts and
Indrajit also smote Sumitra's son with an arrowy shower. And Vibhishana
showered upon Prahasta and Prahasta showered upon Vibhishana, without any
regard for each other a thick downpour of winged arrows furnished with
the sharpest points. And thus between those mighty warriors there came
about an encounter of celestial weapons of great force, at which the
three worlds with their mobile and immobile creatures were sorely
distressed."
SECTION CCLXXXIV
SECTION CCLXXXV
"Markandeya said, "Then Kumbhakarna set out from the city, accompanied by
his followers. And soon he beheld the victorious monkey troops encamped
before him. And passing them by with the object of seeking out Rama, he
beheld the son of Sumitra standing at his post, bow in hand. Then the
monkey warriors, speedily advancing towards him, surrounded him on all
sides. And then they commenced to strike him with numberless large trees.
And many amongst them fearlessly began to tear his body with their nails.
And those monkeys began to fight with him in various ways approved by the
laws of warfare. And they soon overwhelmed that chief of the Rakshasas
with a shower of terrible weapons of various kinds. And attacked by them
thus, Kumbhakarna only laughed at them and began to eat them up. And he
devoured those foremost of monkeys known by the name of Chala, and
Chandachala, and Vajravahu. And beholding that fearful act of the
Rakshasa, other monkeys were frightened and set forth a loud wail of
fear. And hearing the screams of those monkey-leaders, Sugriva boldly
advanced towards Kumbhakarna. And that high-souled king of the monkeys
swiftly approaching the Rakshasa, violently struck him on the head with
the trunk of a Sala tree. And though the high-souled Sugriva always
prompt in action broke that Sala tree on the head of Kumbhakarna, he
failed to make any impression on that Rakshasa. And then, as if roused
from his torpor by that blow, Kumbhakarna stretching forth his arms
seized Sugriva by main force. And beholding Sugriva dragged away by the
Rakshasa, the heroic son of Sumitra, that delighter of his friends,
rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana,
advancing towards Kumbhakarna, discharged at him an impetuous and mighty
arrow furnished with golden wings. And that arrow, cutting through his
coat of mail and penetrating into his body, passed through it outright
and struck into the earth, stained with the Rakshasa's blood. Kumbhakarna
then, having his breast thus bored through, released the king of monkeys.
And taking up a huge mass of stone as his weapon, the mighty warrior
Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And
as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms
by means of a couple of keen-edged shafts furnished with heads resembling
razors. But as soon as the two arms of the Rakshasa were thus cut off,
double that number of arms soon appeared on his person. Sumitra's son,
however, displaying his skill in weapon, soon by means of similar arrows
cut off those arms also, each of which had seized a mass of stone. At
this, that Rakshasa assumed a form enormously huge and furnished with
numerous heads and legs and arms. Then the son of Sumitra rived, with a
Brahma weapon, that warrior looking like an assemblage of hill. And rent
by means of that celestial weapon, that Rakshasa fell on the field of
battle like a huge tree with spreading branches suddenly consumed by
heaven's thunderbolt. And beholding Kumbhakarna endued with great
activity and resembling the Asura Vritra himself, deprived of life and
prostrated on the field of battle, the Rakshasa warriors fled in fear.
And beholding the Rakshasa warriors running away from the field of
battle, the younger brother of Dushana, rallying them, rushed in great
wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar,
received with his winged shafts both those wrathful warriors, Vajravega
and Promathin, rushing towards him. The battle then, O son of Pritha,
that took place between those two younger brothers of Dushana on the one
hand and the intelligent Lakshmana on the other, was exceedingly furious
and made the bristles of the spectators stand on end. And Lakshmana
overwhelmed the two Rakshasas with a perfect shower of arrows. And those
two Rakshasa heroes, on the other hand, both of them excited with fury,
covered Lakshmana with an arrowy hail. And that terrible encounter
between Vajravega and Promathin and the mighty-armed Lakshmana lasted for
a short while. And Hanumana, the son of Pavana, taking up a mountain
peak, rushed towards one of the brothers, and with that weapon took the
life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with
a large mass of rock, crushed Promathin, that other younger brother of
Dushana. The deadly struggle, however, between the soldiers of Rama and
Ravana, rushing against one another, instead of coming to an end even
after this, raged on as before. And hundreds of Rakshasas were slain by
the denizens of the forest, while many of the latter were slain by the
former. The loss, however, in killed, of the Rakshasas was far greater
than that of the monkeys.
SECTION CCLXXXVI
SECTION CCLXXXVII
"Meanwhile, Indrajit, after the success he had won, went to his father.
And having informed him of the feats he had achieved, he speedily
returned to the field of battle and placed himself at the van of his
army. The son of Sumitra then, under Vibhishana's guidance, rushed
towards that wrathful son of Ravana coming back, from desire of battle,
to lead the attack. And Lakshmana, excited to fury and receiving a hint
from Vibhishana, and desiring to slay Indrajit who had not completed his
daily sacrifice, smote with his arrows that warrior burning to achieve
success. And desirous of vanquishing each other, the encounter that took
place between them was exceedingly wonderful like that (in days of yore)
between the Lord of celestials and Prahrada. And Indrajit pierced the son
of Sumitra with arrows penetrating into his very vitals. And the son of
Sumitra also pierced Ravana's son with arrows of fiery energy. And
pierced with Lakshmana's arrows, the son of Ravana became senseless with
wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes.
Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra
then took his adversary's life by means of three winged arrows possessed
of the energy and effulgence of fire! With one of these, he severed from
Indrajit's body that arm of his enemy which had grasped the bow. With the
second he caused that other arm which had held the arrows, to drop down
on the ground. With the third that was bright and possessed of the
keenest edge, he cut off his head decked with a beautiful nose and bright
with ear-rings. And shorn of arms and head, the trunk became fearful to
behold. And having slain the foe thus, that foremost of mighty men then
slew with his arrows the charioteer of his adversary. And the horses then
dragged away the empty chariot into the city. And Ravana then beheld that
car without his son on it. And hearing that his son had been slain,
Ravana suffered his heart to be overpowered with grief. And under the
influence of extreme grief and affliction, the king of the Rakshasas
suddenly cherished the desire of killing the princess of Mithila. And
seizing a sword, the wicked Rakshasa hastily ran towards that lady
staying within the Asoka wood longing to behold her lord. Then Avindhya
beholding that sinful purpose of the wicked wretch, appeased his fury.
Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise
Rakshasa said, 'Placed as thou art on the blazing throne of an empire, it
behoveth thee not to slay a woman! Besides, this woman is already slain,
considering that she is a captive in thy power! I think, she would not be
slain if only her body were destroyed. Slay thou her husband! He being
slain, she will be slain too! Indeed, not even he of an hundred
sacrifices (Indra) is thy equal in prowess! The gods with Indra at their
head, had repeatedly been affrighted by thee in battle!' With these and
many other words of the same import, Avindhya succeeded in appeasing
Ravana. And the latter did, indeed, listen to his counsellor's speech.
And that wanderer of the night, then, resolved to give battle himself
sheathed his sword, and issued orders for preparing his chariot.'"
SECTION CCLXXXVIII
SECTION CCLXXXIX
"And having slain the Ten-necked Rakshasa, the lord Rama of worldwide
fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana.
Then that old and wise counsellor (of Ravana) known by the name of
Avindhya, with Sita walking before him but behind Vibhishana who was at
the front, came out of the city. And with great humility Avindhya said
unto the illustrious descendant of Kakutstha, 'O illustrious one, accept
thou this goddess, Janaka's daughter of excellent conduct!' Hearing these
words, the descendant of Ikshwaku's race alighted from his excellent
chariot and beheld Sita bathed in tears. And beholding that beautiful
lady seated within her vehicle, afflicted with grief, besmeared with
filth, with matted locks on head, and attired in dirty robes, Rama,
afraid of the loss of his honour, said unto her, 'Daughter of Videha, go
withersover thou likest! Thou art now free! What should have been done by
me, hath been done! O blessed lady, owning me for thy husband, it is not
meet that thou shouldst grow old in the abode of the Rakshasa! It is for
this I have slain that wanderer of the night! But how can one like us,
acquainted with every truth of morality embrace even for a moment a woman
that had fallen into other's hands? O princess of Mithila whether thou
art chaste or unchaste, I dare not enjoy thee, now that thou art like
sacrificial butter lapped by a dog!' Hearing these cruel words, that
adorable girl suddenly fell down in great affliction of heart, like a
plantain tree severed from its roots. And the colour that was suffusing
her face in consequence of the joy she had felt, quickly disappeared,
like watery particles on a mirror blown thereon by the breath of the
mouth. And hearing these words of Rama, all the monkeys also with
Lakshmana became still as dead. Then the divine and pure-souled Brahma of
four faces, that Creator of the Universe himself sprung from a lotus,
showed himself on his car to Raghu's son. And Sakra and Agni and Vayu,
and Yama and Varuna and the illustrious Lord of the Yakshas, and the holy
Rishis, and king Dasaratha also in a celestial and effulgent form and on
car drawn by swans, showed themselves. And then the firmament crowded
with celestials and Gandharvas became as beautiful as the autumnal welkin
spangled with stars. And rising up from the ground, the blessed and
famous princess of Videha, in the midst of those present spoke unto Rama
of wide chest, these words, 'O prince, I impute no fault to thee, for
thou art well acquainted with the behaviour that one should adopt towards
both men and women. But hear thou these words of mine! The ever-moving
Air is always present within every creature. If I have sinned, let him
forsake my vital forces! If I have sinned, Oh, then let Fire, and Water,
and Space, and Earth, like Air (whom I have already invoked), also
forsake my vital forces! And as, O hero, I have never, even in my dreams,
cherished the image of any other person, so be thou my lord as appointed
by the gods.' After Sita had spoken, a sacred voice, resounding through
the whole of that region, was heard in the skies, gladdening the hearts
of the high-souled monkeys. And the Wind-god was heard to say, O son of
Raghu, what Sita hath said is true! I am the god of Wind. The princess of
Mithila is sinless! Therefore, O king, be united with thy wife!' And the
god of Fire said, 'O son of Raghu, I dwell within the bodies of all
creatures! O descendant of Kakutstha, the princess of Mithila is not
guilty of even the minutest fault!' And Varuna then said, 'O son of
Raghu, the humours in every creature's body derive their existence from
me! I tell thee, let the princess of Mithila be accepted by thee!' And
Brahma himself then said, 'O descendant of Kakutstha, O son, in thee that
art honest and pure and conversant with the duties of royal sages, this
conduct is not strange. Listen, however, to these words of mine! Thou
hast, O hero, slain this enemy of the gods, the Gandharvas, the Nagas,
the Yakshas, the Danavas, and the great Rishis! It was through my grace
that he had hitherto been unslayable of all creatures. And indeed, it was
for some reason that I had tolerated him for some time! The wretch,
however, abducted Sita for his own destruction. And as regards Sita, I
protected her through Nalakuvera's curse. For that person had cursed
Ravana of old, saying, that if he ever approached an unwilling woman, his
head should certainly be split into a hundred fragments. Let no
suspicion, therefore, be thine! O thou of great glory, accept thy wife!
Thou hast indeed, achieved a mighty feat for the benefit of the gods, O
thou that art of divine effulgence!' And last of all Dasaratha said, 'I
have been gratified with thee, O child! Blessed be thou, I am thy father
Dasaratha! I command thee to take back thy wife, and rule thy kingdom, O
thou foremost of men!' Rama then replied, 'If thou art my father, I
salute thee with reverence, O king of kings! I shall indeed, return, at
thy command, to the delightful city of Ayodhya!'
"Then the celestials with Indra at their head all disappeared in the very
sight of those warriors of spotless achievements. And beholding Rama
united with the daughter of Janaka, the charioteer of Sakra, highly
pleased, addressed him in the midst of friends, and said these words, 'O
thou of prowess that can never be baffled thou hast dispelled the sorrow
of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas,
and human beings! As long, therefore, as the Earth will hold together, so
long will all creatures with the celestials, the Asuras, the Gandharvas,
the Yakshas, the Rakshasas, and the Pannagas, speak of thee.' And having
said these words unto Rama, Matali worshipped that son of Raghu, and
having obtained the leave of that foremost of wielders of weapons, he
went away, on that same chariot of solar effulgence. And Rama also, with
Sumatra's son and Vibhishana, and accompanied by all the monkeys with
Sugriva at their head, placing Sita in the van and having made
arrangements for the protection of Lanka, recrossed the ocean by the same
bridge. And he rode on that beautiful and sky-ranging chariot called the
Pushpaka that was capable of going everywhere at the will of the rider.
And that subduer of passions was surrounded by his principal counsellors
in order of precedence. And arriving at that part of the sea-shore where
he had formerly laid himself down, the virtuous king, with all the
monkeys, pitched his temporary abode. And the son of Raghu then, bringing
the monkeys before him in due time, worshipped them all, and gratifying
them with presents of jewels and gems, dismissed them one after another.
And after all the monkey-chiefs, and the apes with bovine tails, and the
bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And
accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya
riding on the Pushpaka car and showing the princess of Videha the woods
along the way. And having arrived at Kishkindhya, Rama, that foremost of
all smiters, installed the successful Angada as prince-regent of the
kingdom. And accompanied by the same friends as also by Sumitra's son,
Rama proceeded towards his city along the same path by which he had come.
And having reached the city of Ayodhya, the king despatched Hanuman
thence as envoy to Bharata. And Hanuman, having ascertained Bharata's
intentions from external indications, gave him the good news (of Rama's
arrival). And after the son of Pavana had come back, Rama entered
Nandigrama. And having entered that town, Rama beheld Bharata besmeared
with filth and attired in rags and seated with his elder brother's
sandals placed before him. And being united, O bull of Bharata race, with
both Bharata and Shatrughna, the mighty son of Raghu, along with
Sumitra's son, began to rejoice exceedingly. And Bharata and Shatrughna
also, united with their eldest brother, and beholding Sita, both derived
great pleasure. And Bharata then, after having worshipped his returned
brother, made over to him with great pleasure, the kingdom that had been
in his hands as a sacred trust. And Vasishtha and Vamadeva then together
installed that hero in the sovereignty (of Ayodhya) at the eighth
Muhurta[105] of the day under the asterism called Sravana. And after his
installation was over, Rama gave leave to well-pleased Sugriva the king
of the monkeys, along with all his followers, as also to rejoicing
Vibhishana of Pulastya's race, to return to their respective abodes. And
having worshipped them with various articles of enjoyment, and done
everything that was suitable to the occasion, Rama dismissed those
friends of his with a sorrowful heart. And the son of Raghu then, having
worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana.
And then assisted by the celestial Rishi (Vasishtha), Rama performed on
the banks of the Gomati ten horse-sacrifices without obstruction of any
kind and with treble presents unto Brahmanas.'"
SECTION CCLXL
Vaisampayana continued, "It was thus that the king was comforted by
Markandeya. And then that high-souled one, casting off his sorrows, once
more spoke unto Markandeya."
SECTION CCLXLI
(Pativrata-mahatmya Parva)
"Yudhishthira said, 'O mighty sage, I do not so much grieve for myself or
these my brothers or the loss of my kingdom as I do for this daughter of
Drupada. When we were afflicted at the game of the dice by those
wicked-souled ones, it was Krishna that delivered us. And she was
forcibly carried off from the forest by Jayadratha. Hast thou even seen
or heard of any chaste and exalted lady that resembleth this daughter of
Drupada?'"
'And it came to pass that once on the occasion of a parva, having fasted
and bathed her head, she presented herself before the (family) deity and
caused the Brahmanas to offer oblations with due rites to the sacrificial
fire. And taking the flowers that had been offered to the god, that lady,
beautiful as Sree herself, went to her high-souled sire. And having
reverenced the feet of her father and offering him the flowers she had
brought, that maiden of exceeding grace, with joined hands, stood at the
side of the king. And seeing his own daughter resembling a celestial
damsel arrived at puberty, and unsought by people, the king became sad.
And the king said, 'Daughter, the time for bestowing thee is come! Yet
none asketh thee. Do thou (therefore) thyself seek for a husband equal to
thee in qualities! That person who may be desired by thee should be
notified to me. Do thou choose for thy husband as thou listest. I shall
bestow thee with deliberation. Do thou, O auspicious one, listen to me as
I tell thee the words which I heard recited by the twice-born ones. The
father that doth not bestow his daughter cometh by disgrace. And the
husband that knoweth not his wife in her season meeteth with disgrace.
And the son that doth not protect his mother when her husband is dead,
also suffereth disgrace. Hearing these words of mine, do thou engage
thyself in search of a husband. Do thou act in such a way that we may not
be censured by the gods!'
"Markandeya said, 'Having said these words to his daughter and his old
counsellors, he instructed the attendants to follow her, saying,--Go!
Thereat, bashfully bowing down unto her father's feet, the meek maid went
out without hesitation, in compliance with the words of her sire. And
ascending a golden car, she went to the delightful asylum of the royal
sages, accompanied by her father's aged counsellors. There, O son,
worshipping the feet of the aged ones, she gradually began to roam over
all the woods. Thus the king's daughter distributing wealth in all sacred
regions, ranged the various places belonging to the foremost of the
twice-born ones.'"
SECTION CCLXLII
"Markandeya continued, 'On one occasion, O Bharata, when that king, the
lord of the Madras, was seated with Narada in the midst of his court,
engaged in conversation, Savitri, accompanied by the king's counsellors,
came to her father's abode after having visited various sacred regions
and asylums. And beholding her father seated with Narada, she worshipped
the feet of both by bending down her head. And Narada then said, 'Whither
had this thy daughter gone? And, O king, whence also doth she come? Why
also dost thou not bestow her on a husband, now that she hath arrived at
the age of puberty?' Aswapati answered, saying, 'Surely it was on this
very business that she had been sent, and she returneth now (from her
search). Do thou, O celestial sage, listen, even from her as to the
husband she hath chosen herself!'
SECTION CCLXLIII
"Markandeya said, 'Having pondered over these words (of Narada) about his
daughter's marriage, the king began to make arrangements about the
nuptials. And summoning all the old Brahmanas, and Ritwijas together with
the priests, he set out with his daughter on an auspicious day. And
arriving at the asylum of Dyumatsena in the sacred forest, the king
approached the royal sage on foot, accompanied by the twice-born ones.
And there he beheld the blind monarch of great wisdom seated on a cushion
of Kusa grass spread under Sala tree. And after duly reverencing the
royal sage, the king in an humble speech introduced himself. Thereupon,
offering him the Arghya, a seat, and a cow, the monarch asked his royal
guest,--Wherefore is this visit?--Thus addressed the king disclosed
everything about his intentions and purpose with reference to Satyavan.
And Aswapati said, 'O royal sage, this beautiful girl is my daughter
named Savitri. O thou versed in morality, do thou, agreeably to the
customs of our order, take her from me as thy daughter-in-law!' Hearing
these words, Dyumatsena said, 'Deprived of kingdom, and taking up our
abode in the woods, we are engaged in the practice of virtue as ascetics
with regulated lives. Unworthy of a forest life, how will thy daughter,
living in the sylvan asylum, bear this hardship?' Aswapati said, 'When my
daughter knoweth, as well as myself, that happiness and misery come and
go (without either being stationary), such words as these are not fit to
be used towards one like me! O king, I have come hither, having made up
my mind! I have bowed to thee from friendship; it behoveth thee not,
therefore, to destroy my hope! It behoveth thee not, also, to disregard
me who, moved by love, have come to thee! Thou art my equal and fit for
an alliance with me, as indeed, I am thy equal and fit for alliance with
thee! Do thou, therefore, accept my daughter for thy daughter-in-law and
the wife of the good Satyavan!' Hearing these words Dyumatsena said,
'Formerly I had desired an alliance with thee. But I hesitated, being
subsequently deprived of my kingdom. Let this wish, therefore, that I had
formerly entertained, be accomplished this very day. Thou art, indeed, a
welcome guest to me!'
SECTION CCLXLIV
"Markandeya said, 'At length, O king, after a long time had passed away,
the hour that had been appointed for the death of Satyavan arrived. And
as the words that had been spoken by Narada were ever present in the mind
of Savitri, she had counted the days as they passed. And having
ascertained that her husband would die on the fourth day following, the
damsel fasted day and night, observing the Triratra vow. And hearing of
her vow, the king became exceedingly sorrow and rising up soothed Savitri
and said these words, 'This vow that thou hast begun to observe, O
daughter of a king, is exceedingly hard; for it is extremely difficult to
fast for three nights together!' And hearing these words, Savitri said,
'Thou needst not be sorry, O father! This vow I shall be able to observe!
I have for certain undertaken this task with perseverance; and
perseverance is the cause of the successful observance of vows.' And
having listened to her, Dyumatsena said, 'I can by no means say unto
thee, Do thou break thy vow. One like me should, on the contrary,
say,--Do thou complete thy vow!' And having said this to her, the
high-minded Dyumatsena stopped. And Savitri continuing to fast began to
look (lean) like a wooden doll. And, O bull of the Bharata race, thinking
that her husband would die on the morrow, the woe-stricken Savitri,
observing a fast, spent that night in extreme anguish. And when the Sun
had risen about a couple of hand Savitri thinking within herself--To-day
is that day, finished her morning rites, and offered oblations to the
flaming fire. And bowing down unto the aged Brahmanas, and her
father-in-law, and mother-in-law, she stood before them with joined
hands, concentrating her senses. And for the welfare of Savitri, all the
ascetics dwelling in that hermitage, uttered the auspicious benediction
that she should never suffer widowhood. And Savitri immersed in
contemplation accepted those words of the ascetics, mentally saying,--So
be it!--And the king's daughter, reflecting on those words of Narada,
remained, expecting the hour and the moment.
"Markandeya continued, 'And when Savitri had spoken thus about her meal,
Satyavan, taking his axe upon his shoulders, set out for the woods. And
at this, Savitri said unto her husband, 'It behoveth thee not to go
alone! I will accompany thee. I cannot bear to be separated from thee!'
Hearing these words of hers, Satyavan said, 'Thou hast never before
repaired to the forest. And, O lady, the forest-paths are hard to pass!
Besides thou hast been reduced by fast on account of thy vow. How wouldst
thou, therefore, be able to walk on foot?' Thus addressed, Savitri said,
'I do not feel langour because of the fast, nor do I feel exhaustion. And
I have made up my mind to go. It behoveth thee not, therefore, to prevent
me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that
desire of thine. Do thou, however, take the permission of my parents, so
that I may be guilty of no fault!'
"Markandeya continued, 'Thus addressed by her lord, Savitri of high vows
saluted her father-in-law and mother-in-law and addressed them, saying,
'This my husband goeth to the forest for procuring fruits. Permitted by
my revered lady-mother and father-in-law, I will accompany him. For
to-day I cannot bear to be separated from him. Thy son goeth out for the
sake of the sacrificial fire and for his reverend superiors. He ought
not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went
into the forest on any other errand. Do ye not prevent me! I will go into
the forest with him. It is a little less than a year that I have not gone
out of the asylum. Indeed, I am extremely desirous of beholding the
blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri
hath been bestowed by her father as my daughter-in-law, I do not remember
that she hath ever spoken any words couching a request. Let my
daughter-in-law, therefore, have her will in this matter. Do thou,
however, O daughter, act in such a way that Satyavan's work may not be
neglected!'
SECTION CCLXLV
"Markandeya continued, 'Having said this, that virtuous youth who loved
and revered his parents, afflicted with grief held up his arms and began
to lament in accents of woe. And seeing her lord overwhelmed with sorrow
the virtuous Savitri wiped away the tears from his eyes and said, 'If I
have observed austerities, and have given away in charity, and have
performed sacrifice, may this night be for the good of my father-in-law,
mother-in-law and husband! I do not remember having told a single
falsehood, even in jest. Let my father-in-law and mother-in-law hold
their lives by virtue of the truth!' Satyavan said, 'I long for the sight
of my father and mother! Therefore, O Savitri, proceed without delay. O
beautiful damsel, I swear by my own self that if I find any evil to have
befallen my father and mother, I will not live. If thou hast any regard
for virtue, if thou wishest me to live, if it is thy duty to do what is
agreeable to me, proceed thou to the hermitage!' The beautiful Savitri
then rose and tying up her hair, raised her husband in her arms. And
Satyavan having risen, rubbed his limbs with his hands. And as he
surveyed all around, his eyes fell upon his wallet. Then Savitri said
unto him, 'Tomorrow thou mayst gather fruits. And I shall carry thy axe
for thy ease.' Then hanging up the wallet upon the bough of a tree, and
taking up the axe, she re-approached her husband. And that lady of
beautiful thighs, placing her husband's left arm upon her left shoulder,
and embracing him with her right arms, proceeded with elephantic gait.
Then Satyavan said, 'O timid one, by virtue of habit, the (forest) paths
are known to me. And further, by the light of the moon between the trees,
I can see them. We have now reached the same path that we took in the
morning for gathering fruits. Do thou, O auspicious one, proceed by the
way that we had come: thou needst not any longer feel dubious about our
path. Near that tract overgrown with Palasa tree, the way diverges into
two. Do thou proceed along the path that lies to the north of it. I am
now well and have got back my strength. I long to see my father and
mother!' Saying this Satyavan hastily proceeded towards the hermitage.'"
SECTION CCLXLVI
SECTION CCLXLVII
"Markandeya continued, 'When the night had passed away, and the solar orb
had risen, those ascetics, having performed their morning rites,
assembled together. And although those mighty sages again and again spake
unto Dyumatsena of the high fortune of Savitri, yet they were never
satisfied. And it so happened, O king, that there came to that hermitage
a large body of people from Salwa. And they brought tidings of the enemy
of Dyumatsena having been slain by his own minister. And they related
unto him all that had happened, viz., how having heard that the usurper
had been slain with all his friends and allies by his minister, his
troops had all fled, and how all the subjects had become unanimous (on
behalf of their legitimate king), saying, 'Whether possessed of sight or
not, even he shall be our king!' And they said, 'We have been sent to
thee in consequence of that resolve. This car of thine, and this army
also consisting of four kinds of forces, have arrived for thee! Good
betide thee, O King! Do thou come! Thou hast been proclaimed in the city.
Do thou for ever occupy the station belonging to thy lather and
grand-father!' And beholding the king possessed of sight and able-bodied,
they bowed down their heads, their eyes expanded with wonder. Then having
worshipped those old and Brahmanas dwelling in the hermitage and honoured
by them in return, the king set out for his city. And surrounded by the
soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished
with shining sheets and borne on the shoulders of men. Then the priests
with joyful hearts installed Dyumatsena on the throne with his
high-souled son as prince-regent. And after the lapse of a long time,
Savitri gave birth to a century of sons, all warlike and unretreating
from battle, and enhancing the fame of Salwa's race. And she also had a
century of highly powerful uterine brothers born unto Aswapati, the lord
of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from
pitiable plight to high fortune, herself, and her father and mother, her
father-in-law and mother-in-law, as also the race of her husband. And
like that gentle lady Savitri, the auspicious daughter of Drupada, endued
with excellent character, will rescue you all."
SECTION CCLXLVIII
Janamejaya said,--"What, O Brahmana, was that great fear entertained by
Yudhishthira in respect of Karna, for which Lomasa had conveyed to the
son of Pandu a message of deep import from Indra in these words, That
intense fear of thine which thou dost never express to any one, I will
remove after Dhananjaya goeth from hence? And, O best of ascetics, why
was it that the virtuous Yudhishthira never expressed it to any one?"
Vaisampayana said, "As thou askest me, O tiger among kings, I will relate
that history unto thee! Do thou listen to my words, O best of the
Bharatas! After twelve years (of their exile) had passed away and the
thirteenth year had set in, Sakra, ever friendly to the sons of Pandu,
resolved to beg of Karna (his ear-rings). And, O mighty monarch,
ascertaining this intention of the great chief of the celestials about
(Karna's) ear-rings, Surya, having effulgence for his wealth, went unto
Karna. And, O foremost of kings, while that hero devoted to the Brahmanas
and truthful in speech was lying down at night at his ease on a rich bed
overlaid with a costly sheet, the effulgent deity, filled with kindness
and affection for his son, showed himself, O Bharata, unto him in his
dreams. And assuming from ascetic power the form of a handsome Brahmana
versed in the Vedas, Surya sweetly said unto Karna these words for his
benefit, 'O son, do thou O Karna, listen to these words of mine, O thou
foremost of truthful persons! O mighty-armed one, I tell thee to-day from
affection, what is for thy great good! With the object, O Karna, of
obtaining thy ear-rings, Sakra, moved by the desire of benefiting the
sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well
as all the world, knoweth thy character, viz., that when solicited by
pious people, thou givest away but never takest in gift! Thou, O son,
givest unto Brahmanas wealth or any other thing that is asked of thee and
never refusest anything to anybody. Knowing thee to be such, the subduer
himself of Paka will come to beg of thee thy ear-rings and coat of mail.
When he beggeth the ear-rings of thee, it behoveth thee not to give them
away, but to gratify him with sweet speeches to the best of thy power.
Even this, is for thy supreme good! While asking thee for the ear-rings,
thou shalt, with various reasons, repeatedly refuse Purandara who is
desirous of obtaining them, offering him, instead, various other kinds of
wealth, such as gems and women and kine, and citing various precedents.
If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy
life being shortened, thou wilt meet with death! Arrayed in thy mail and
ear-rings, thou wilt, O bestower of honours, be incapable of being slain
by foes in battle! Do thou lay to heart these words of mine! Both these
jewelled ornaments have sprung from Amrita. Therefore, they should be
preserved by thee, if thy life is at all dear to thee."
"Hearing these words, Kama said, 'Who art thou that tellest me so,
showing me such kindness? If it pleaseth thee, tell me, O illustrious
one, who thou art in the guise of a Brahmana!'--The Brahmana thereupon
said, 'O son, I am he of a thousand rays! Out of affection, I point out
to thee the path! Act thou according to my words, as it is for thy great
good to do so!' Kama replied, 'Surely, this itself is highly fortunate
for me that the god himself of splendour addresses me today, seeking my
welfare. Listen, however, to these words of mine! May it please thee, O
bestower of boons, it is only from affection that I tell thee this! If I
am dear to thee, I should not be dissuaded from the observance of my vow!
O thou that are possessed of the wealth of effulgence, the whole world
knoweth this to be my vow that, of a verity, I am prepared to give away
life itself unto superior Brahmanas! If, O best of all rangers of the
sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit
of the sons of Pandu, I will, O chief of the celestials, give him the
ear-rings and the excellent mail, so that my fame which hath spread over
the three worlds may not suffer any diminution! For persons like us, it
is not fit to save life by a blame-worthy act. On the contrary, it is
even proper for us to meet death with the approbation of the world and
under circumstances bringing fame. Therefore, will I bestow upon Indra
the ear-rings with my coat of mail! If the slayer himself of Vala and
Vritra cometh to ask for the ear-rings for the benefit of the sons of
Pandu, that will conduce to my fame, leading at the same time to his
infamy! O thou possessed of splendour, I wish for fame in this world,
even if it is to be purchased with life itself, for they that have fame
enjoy the celestial regions, while they that are destitute of it are
lost. Fame keepeth people alive in this world even like a mother, while
infamy killeth men even though they may move about with bodies
undestroyed. O lord of the worlds, O thou possessed of the wealth of
effulgence, that fame is the life of men is evidenced by an ancient sloka
sung by the Creator himself,--In the next world it is fame that is the
chief support of a person, while in this world pure fame lengthens life.
Therefore, by giving away my ear-rings and mail with both of which I was
born I will win eternal fame! And by duly giving away the same to
Brahmanas according to the ordinance, by offering up my body (as a gift
to the gods) in the sacrifice of war, by achieving feats difficult of
performance, and by conquering my foes in fight, I will acquire nothing
but renown. And by dispelling on the field of battle the fears of the
affrighted that may beg for their lives, and relieving old men and boys
and Brahmanas from terror and anxiety, I will win excellent fame and the
highest heaven. My fame is to be protected with the sacrifice of even my
life. Even this, know thou, is my vow! By giving away such a valuable
gift to Maghavan disguised as a Brahmana, I will, O god, acquire in this
world the most exalted state.'"
SECTION CCLXLIX
"Surya said, 'Never do, O Karna, anything that is harmful to thy self and
thy friends; thy sons, thy wives, thy father, and thy mother; O thou best
of those that bear life, people desire renown (in this world) and lasting
fame in heaven, without wishing to sacrifice their bodies. But as thou
desirest undying fame at the expense of thy life, she will, without
doubt, snatch away thy life! O bull among men, in this world, the father,
the mother, the son, and other relatives are of use only to him that is
alive. O tiger among men, as regard kings, it is only when they are alive
that prowess can be of any use to them. Do thou understand this? O thou
of exceeding splendour, fame is for the good of these only that are
alive! Of what use is fame to the dead whose bodies have been reduced to
ashes? One that is dead cannot enjoy renown. It is only when one is alive
that one can enjoy it. The fame of one that is dead is like a garland of
flowers around the neck of a corpse. As thou reverest me, I tell thee
this for thy benefit, because thou art a worshipper of mine! They that
worship me are always protected by me. That also is another reason for my
addressing thee thus! Thinking again, O mighty-armed one, that this one
revereth me with great reverence, I have been inspired with love for
thee! Do thou, therefore, act according to my words! There is, besides
some profound mystery in all this, ordained by fate. It is for this, that
I tell thee so. Do thou act without mistrust of any kind! O bull among
men, it is not fit for thee to know this which is a secret to the very
gods. Therefore, I do not reveal that secret unto thee. Thou wilt,
however, understand it in time. I repeat what I have already said. Do
thou, O Radha's son, lay my words to heart! When the wielder of the
thunder-bolt asketh thee for them, do thou never give him thy ear-rings!
O thou of exceeding splendour, with thy handsome ear-rings, thou lookest
beautiful, even like the Moon himself in the clear firmament, between the
Visakha constellation! Dost thou know that fame availeth only the person
that is living. Therefore, when the lord of the celestials will ask the
ear-rings, thou shouldst, O son, refuse him! Repeating again and again
answers fraught with various reasons, thou wilt, O sinless one, be able
to remove the eagerness of the lord of the celestial for the possession
of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging
answers fraught with reason and grave import and adorned with sweetness
and suavity. Thou dost always, O tiger among men, challenge him that can
draw the bow with his left hand, and heroic Arjuna also will surely
encounter thee in fight. But when furnished with thy ear-rings, Arjuna
will never be able to vanquish thee in fight even if Indra himself comes
to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna
in battle, these handsome ear-rings of thine should never be parted with
to Sakra.'"
SECTION CCC
"Surya said, 'If O son, thou givest away thy ear-rings to the wielder of
the thunder-bolt, O thou of mighty strength, thou shouldst also, for the
purpose of securing victory, speak unto him, saying,--O thou of a hundred
sacrifices, I shall give thee ear-rings under a condition.--Furnished
with the ear-rings, thou art certainly incapable of being slain by any
being. Therefore, it is, O son, that desirous of beholding thee slain in
battle by Arjuna, the destroyer of the Danavas desireth to deprive thee
of thy ear-rings. Repeatedly adoring with truthful words that lord of the
celestials, viz., Purandara armed with weapons incapable of being
frustrated, do thou also beseech him, saying, 'Give me an infallible dart
capable of slaying all foes, and I will, O thousand-eyed deity, give the
ear-rings with the excellent coat of mail!' On this condition shouldst
thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt
slay foes in battle: for, O mighty-armed one, that dart of the chief of
the celestials doth not return to the hand that hurleth it, without
slaying enemies by hundreds and by thousands!'"
SECTION CCCI
Janamejaya said, "What was that secret which was not revealed to Karna by
the deity of warm rays? Of what kind also were those ear-rings and of
what sort was that coat of mail? Whence, too, was that mail and those
ear-rings? All this, O best of men. I wish to hear! O thou possessed of
the wealth of asceticism, do tell me all this!"
Vaisampayana said, "I will, O monarch, tell thee that secret which was
not revealed by the deity possessed of the wealth of effulgence. I will
also describe unto thee those ear-rings and that coat of mail. Once on a
time, O king, there appeared before Kuntibhoja a Brahmana of fierce
energy and tall stature, bearing a beard and matted locks, and carrying a
staff in his hand. And, he was agreeable to the eye and of faultless
limbs, and seemed to blaze forth in splendour. And he was possessed of a
yellow-blue complexion like that of honey. And his speech was
mellifluous, and he was adorned with ascetic merit and a knowledge of the
Vedas. And that person of great ascetic merit, addressing king
Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a
guest in thy house feeding on the food obtained as alms from thee!
Neither thy followers, nor thou thyself, shall ever act in such a way as
to produce my displeasure! If, O sinless one, it liketh thee, I would
then live in thy house thus! I shall leave thy abode when I wish, and
come back when I please. And, O king, no one shall offend me in respect
of my food or bed.'--Then Kuntibhoja spake unto him these words
cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of
great wisdom, I have an illustrious daughter named Pritha. And she
beareth an excellent character, is observant of vow, chaste, and of
subdued senses. And she shall attend on thee and minister unto thee with
reverence. And thou wilt be pleased with her disposition!' And having
said this to that Brahmana and duly paid him homage, the king went to his
daughter Pritha of large eyes, and spake thus unto her, 'O child, this
eminently pious Brahmana is desirous of dwelling in my house! I have
accepted his proposal, saying,--So be it, relying, O child, on thy
aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth
thee to act in such a manner that my words may not be untrue. Do thou
give him with alacrity whatever this reverend Brahmana possessed of
ascetic merit and engaged in the study of the Vedas, may want. Let
everything that this Brahmana asketh for be giver to him cheerfully. A
Brahmana is the embodiment of pre-eminent energy: he is also the
embodiment of the highest ascetic merit. It is in consequence of the
virtuous practices of Brahmanas that the sun shineth in the heavens. It
was for their disregard of Brahmanas that were deserving of honour that
the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse
of the Brahmanas. For the present, O child, it is a highly virtuous one
of that order that is entrusted to thy keep. Thou shouldst always tend
this Brahmana with concentrated mind. O daughter, I know that, from
childhood upwards, thou hast ever been attentive to Brahmanas, and
superiors, and relatives, and servants, and friends, to thy mothers and
myself. I know thou bearest thyself well, bestowing proper regard upon
everyone. And, O thou of faultless limbs, in the city of the interior of
my palace, on account of thy gentle behaviour, there is not one, even
among the servants, that is dissatisfied with thee. I have, therefore,
thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art,
O Pritha, a girl and has been adopted as my daughter. Thou art born in
the race of the Vrishnis, and art the favourite daughter of Sura. Thou
wert, O girl, given to me gladly by thy father himself. The sister of
Vasudeva by birth, thou art (by adoption) the foremost of my children.
Having promised me in these words,--I will give my first born,--thy
father gladly gave thee to me while thou wert yet in thy infancy. It is
for this reason that thou art my daughter. Born in such a race and reared
in such a race, thou hast come from one happy state to another like a
lotus transferred from one lake to another. O auspicious girl, women,
specially they that are of mean extraction, although they may with
difficulty be kept under restraint, become in consequence of their unripe
age, generally deformed in character. But thou, O Pritha, art born in a
royal race, and thy beauty also is extraordinary. And then, O girl, thou
art endued with every accomplishment. Do thou, therefore, O damsel,
renouncing pride and haughtiness and a sense of self-importance, wait
upon and worship the boon-giving Brahmana, and thereby attain, O Pritha,
to an auspicious state! By acting thus, O auspicious and sinless girl,
thou wilt surely attain to auspiciousness! But if on the contrary, thou
stirest up the anger of this best of the twice-born ones, my entire race
will be consumed by him!'"
SECTION CCCII
SECTION CCCIII
SECTION CCCIV
Vaisampayana said, "When that foremost of Brahmanas had gone away on some
other errand, the maiden began to ponder over the virtue of those
mantras. And she said to herself, 'Of what nature are those mantras that
have been bestowed on me by that high-souled one? I shall without delay
test their power'. And as she was thinking in this way, she suddenly
perceived indications of the approach of her season. And her season
having arrived, while she was yet unmarried, she blushed in shame. And it
came to pass that as she was seated in her chamber on a rich bed, she
beheld the solar orb rising in the east. And both the mind and the eyes
of that maiden of excellent waist became rivetted fast upon the solar
orb. And she gazed and gazed on that orb without being satiated with the
beauty of the morning Sun. And she suddenly became gifted with celestial
sight. And then she beheld that god of divine form accoutred in mail and
adorned with ear-rings. And at sight of the god, O lord of men, she
became curious as to the (potency of the) mantras. And thereupon that
maiden resolved to invoke him. And having recourse to Pranayama, she
invoked the Maker of day. And thus invoked by her, O king, the Maker of
day speedily presented himself. And he was of a yellowish hue like honey,
and was possessed of mighty arms, and his neck was marked with lines like
those of a conchshell. And furnished with armlets, and decked with a
diadem, he came smiling, and illumining all the directions. And it was by
Yoga power that he divided himself in twain, one of which continued to
give heat, and the other appeared before Kunti. And he addressed Kunti in
words that were exceedingly sweet, saying, 'O gentle maiden, over-powered
by the mantras, I come hither obedient to thee. Subject as I am to thy
power, what shall I do, O queen? Tell me, for I shall do whatever thou
mayst command? Hearing these words of the deity, Kunti said, 'O
worshipful one, go thou back to the place thou hast come from! I invoked
thee from curiosity alone. Pardon me, O worshipful one!' Surya then said,
'O damsel of slender waist, I will, even as thou hast said, return to the
place I have come from! Having called a celestial, it is not, however,
proper to send him away in vain. Thy intention, O blessed one, it is to
have from Surya a son furnished with a coat of mail and ear-rings, and
who in point of prowess would be beyond compare in this world! Do thou,
therefore, O damsel of elephantine gait, surrender thy person to me! Thou
shall then have, O lady, a son after thy wish! O gentle girl, O thou of
sweet smiles, I will go back after having known thee! If thou do not
gratify me to-day by obeying my word, I shall in anger curse thee, thy
father and that Brahmana also. For thy fault, I will surely consume them
all, and I shall inflict condign punishment on that foolish father of
thine that knoweth not this transgression of thine and on that Brahmana
who hath bestowed the mantras on thee without knowing thy disposition and
character! Yonder are all the celestials in heaven, with Purandara at
their head, who are looking at me with derisive smiles at my being
deceived by thee, O lady! Look at those celestials, for thou art now
possessed of celestial sight! Before this I have endued thee with
celestial vision, in consequence of which thou couldst see me!'"
SECTION CCCV
SECTION CCCVI
Vaisampayana said, "It was, O lord of earth, on the first day of the
lighted fortnight during the tenth month of the year that Pritha
conceived a son like the lord himself of the stars in the firmament. And
that damsel of excellent hips from fear of her friends, concealed her
conception, so that no one knew her condition. And as the damsel lived
entirely in the apartments assigned to the maidens and carefully
concealed her condition, no one except her nurse knew the truth. And in
due time that beauteous maiden, by the grace of deity, brought forth a
son resembling a very god. And even like his father, the child was
equipped in a coat of mail, and decked with brilliant ear-rings. And he
was possessed of leonine eyes and shoulders like those of a bull. And no
sooner was the beauteous girl delivered of a child, then she consulted
with her nurse and placed the infant in a commodious and smooth box made
of wicker work and spread over with soft sheets and furnished with a
costly pillow. And its surface was laid over with wax, and it was encased
in a rich cover. And with tears in her eyes, she carried the infant to
the river Aswa, and consigned the basket to its waters. And although she
knew it to be improper for an unmarried girl to bear offspring, yet from
parental affection, O foremost of kings, she wept piteously. Do thou
listen to the words Kunti weepingly uttered, while consigning the box to
the waters of the river Aswa, 'O child, may good betide thee at the hands
of all that inhabit the land, the water, the sky, and the celestial
regions. May all thy paths be auspicious! May no one obstruct thy way!
And, O son, may all that come across thee have their hearts divested of
hostility towards thee: And may that lord of waters, Varuna. protect thee
in water! And may the deity that rangeth the skies completely protect
thee in the sky. And may, O son, that best of those that impart heat,
viz., Surya, thy father, and from whom I have obtained thee as ordained
by Destiny, protect thee everywhere! And may the Adityas and the Vasus,
the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the
cardinal points with the great Indra and the regents presiding over them,
and, indeed, all the celestials, protect thee in every place! Even in
foreign lands I shall be able to recognise thee by this mail of thine!
Surely, thy sire, O son, the divine Surya possessed of the wealth of
splendour, is blessed, for he will with his celestial sight behold thee
going down the current! Blessed also is that lady who will, O thou that
are begotten by a god, take thee for her son, and who will give thee suck
when thou art thirsty! And what a lucky dream hath been dreamt by her
that will adopt thee for her son, thee that is endued with solar
splendour, and furnished with celestial mail, and adorned with celestial
ear-rings, thee that hast expansive eyes resembling lotuses, a complexion
bright as burnished copper or lotus leaves, a fair forehead, and hair
ending in beautiful curls! O son, she that will behold thee crawl on the
ground, begrimed with dust, and sweetly uttering inarticulate words, is
surely blessed! And she also, O son, that will behold thee arrive at thy
youthful prime like maned lion born in Himalayan forests, is surely
blessed!'"
"O king, having thus bewailed long and piteously, Pritha laid the basket
on the waters of the river Aswa. And the lotus-eyed damsel, afflicted
with grief on account of her son and weeping bitterly, with her nurse
cast the basket at dead of night, and though desirous of beholding her
son often and again, returned, O monarch, to the palate, fearing lest her
father should come to know of what had happened. Meanwhile, the basket
floated from the river Aswa to the river Charmanwati, and from the
Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried
by the waves of the Ganga, the child contained in the basket came to the
city of Champa ruled by a person of the Suta tribe. Indeed, the excellent
coat of mail and those ear-rings made of Amrita that were born with his
body, as also the ordinance of Destiny, kept the child alive."
SECTION CCCVII
Vaisampayana said, "And it came to pass that at this time a Suta named
Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,
accompanied by his wife. And, O king, his wife named Radha was
unparalleled on earth for beauty. And although that highly blessed dame
had made great endeavours to obtain a son, yet she had failed, O
represser of foes, to obtain one. And on coming to the river Ganga, she
beheld a box drifting along the current. And containing articles capable
of protecting from dangers and decked with unguents, that box was brought
before her by the waves of the Janhavi. And attracted by curiosity, the
lady caused it to be seized. And she then related all unto Adhiratha of
the charioteer caste. And hearing this Adhiratha took away the box from
the water-side, and opened it by means of instruments. And then he beheld
a boy resembling the morning Sun. And the infant was furnished with
golden mail, and looked exceedingly beautiful with a face decked in
ear-rings. And thereupon the charioteer, together with his wife, was
struck with such astonishment that their eyes expanded in wonder. And
taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I
was born, O timid lady, I had never seen such a wonder. This child that
hath come to us must be of celestial birth. Surely, sonless as I am, it
is the gods that have sent him unto me!' Saying this, O lord of earth, he
gave the infant to Radha. And thereat, Radha adopted, according to the
ordinance, that child of celestial form and divine origin, and possessed
of the splendour of the filaments of the lotus and furnished with
excellent grace. And duly reared by her, that child endued with great
prowess began to grow up. And after Karna's adoption, Adhiratha had other
sons begotten by himself. And seeing the child furnished with bright mail
and golden ear-rings, the twice-born ones named him Vasusena. And thus
did that child endued with great splendour and immeasurable prowess
became the son of the charioteer, and came to be known as Vasusena and
Vrisha. And Pritha learnt through spies that her own son clad in
celestial mail was growing up amongst the Angas as the eldest son of a
charioteer (Adhiratha). And seeing that in process of time his son had
grown up, Adhiratha sent him to the city named after the elephant. And
there Karna put up with Drona, for the purpose of learning arms. And that
powerful youth contracted a friendship with Duryodhana. And having
acquired all the four kinds of weapons from Drona, Kripa, and Rama, he
became famous in the world as a mighty bowman. And after having
contracted a friendship with Dhritarashtra's son, he became intent on
injuring the sons of Pritha. And he was always desirous of fighting with
the high-souled Falguna. And, O king, ever since they first saw each
other, Karna always used to challenge Arjuna, and Arjuna, on his part,
used to challenge him. This, O foremost of kings, was without doubt, the
secret known to the Sun, viz., begot by himself on Kunti, Karna was being
reared in the race of the Sutas. And beholding him decked with his
ear-rings and mail, Yudhishthira thought him to be unslayable in fight,
and was exceedingly pained at it. And when, O foremost of monarchs, Karna
after rising from the water, used at mid-day to worship the effulgent
Surya with joined hands, the Brahmanas used to solicit him for wealth.
And at that time there was nothing that he would not give away to the
twice-born ones. And Indra, assuming the guise of a Brahmana, appeared
before him (at such a time) and said, 'Give me!' And thereupon Radha's
son replied unto him, 'Thou art welcome!'"
SECTION CCCVIII
Vaisampayana said, "And when the king of the celestials presented himself
in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not
knowing his intention, Adhiratha's son addressed the Brahmana, saying,
'Of a necklace of gold, and beauteous damsels, and villages with plenty
of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask
thee not to give me either a necklace of gold, or fair damsels, or any
other agreeable object. To those do thou give them that ask for them. If,
O sinless one, thou art sincere in thy vow, then wilt thou, cutting off
(from thy person) this coat of mail born with thy body, and these
ear-rings also, bestow them on me! I desire, O chastiser of foes, that
thou mayst speedily give me these; for, this one gain of mine will be
considered as superior to every other gain!' Hearing these words, Kama,
said, 'O Brahmana, I will give thee homestead land, and fair damsels, and
kine, and fields; but my mail and ear-rings I am unable to give thee!'"
Janamejaya said, "When were those heroes, the sons of Pandu, at that
time? And from whom did they hear this welcome news? And what also did
they do, when the twelfth year of their exile passed away? Do thou, O
illustrious one, tell me all this!"
Vaisampayana said, "Having defeated the chief of the Saindhavas, and
rescued Krishna, and having outlived the entire term of their painful
exile in the woods, and having listened to the ancient stories about gods
and Rishis recited by Markandeya, those heroes among men returned from
their asylum in Kamyaka to the sacred Dwaitavana, with all their cars,
and followers, and accompanied by their charioteers, their kine, and the
citizens who had followed them."
SECTION CCCIX
(Aranya Parva)
SECTION CCCX
SECTION CCCXI
SECTION CCCXII
Vaisampayana continued,--"Then agreeable to the words of the Yaksha the
Pandavas rose up; and in a moment their hunger and thirst left them.
Thereupon Yudhishthira said, 'I ask thee that art incapable of being
vanquished and that standest on one leg in the tank, what god art thou,
for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus,
or of the Rudras, or of the chief of the Maruts? Or art thou the lord
himself of the celestials, wielder of the thunder-bolt! Each of these my
brothers is capable of fighting as hundred thousand warriors, and I see
not the warrior that can slay them all! I see also that their senses have
refreshed, as if they have sweetly awaked from slumber. Art thou a friend
of ours, or even our father himself? At this the Yaksha replied,-'O
child, I am even thy father, the Lord of justice, possessed of great
prowess! Know, bull of the Bharata race, that I came hither desirous of
beholding thee! Fame, truth, self-restraint, purity, candour, modesty,
steadiness, charity, austerities and Brahmacharya, these are my body! And
abstention from injury, impartiality, peace, penances, sanctity, and
freedom from malice are the doors (through which I am accessible). Thou
art always dear to me! By good luck thou art devoted to the five;[119]
and by good luck also thou hast conquered the six.[120] Of the six, two
appear in the first part of life; two in the middle part thereof; and the
remaining two at the end, in order to make men repair to the next world.
I am, good betide thee, the lord of justice! I came hither to test thy
merit. I am well-pleased to witness thy harmlessness; and, O sinless one,
I will confer boons on thee. Do thou, O foremost of kings, ask of me
boons. I shall surely confer them, O sinless one! Those that revere me,
never come by distress!' Yudhishthira said,--'A deer was carrying away
the Brahmana's fire-sticks. Therefore, the first boon that I shall ask,
is, may that Brahmana's adorations to Agni be not interrupted!' The
Yaksha said,--'O Kunti's son endued with splendour, it was I who for
examining thee, was carrying away, in the guise of a deer, that
Brahmana's fire-sticks!"
SECTION CCCXIII
FOOTNOTES
9. An order of celestials.
13. The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana
and Tapa-kriya.
15. The great preceptor of the Asuras, viz., Sukra, possessing the
highest intelligence as evidenced by his various works on all manner of
subjects particularly, the Sukra-niti.
16. Also called Vadarika, a hermitage on the Himalaya near the sources of
the Ganges.
18. Hari here means the developed seed that is to expand into the vast
whole of the universe.
24. The soul that has renounced connection with the body.
26. Ashtavakra comes to Janaka's sacrifice with the object of proving the
unity of the Supreme Being. Vandin avails himself of various system of
Philosophy to combat his opponent. He begins with the Buddhistic system.
The form of the dialogue is unique in literature being that of enigmas
and the latent meaning is in a queer way hid under the appearance of
puerile and heterogeneous combinations of things.
27. There is a Vedic revelation that two birds live together on a tree as
friends--one of these eats the fruits and the other looks at the former.
From this it is manifest that two are the lords, leaders, and guides of
the senses. That there is a second faculty besides the intellect is also
proved by the fact that in sleep when the intellect is inactive that
faculty continues in action, for if it were not so we could not remember
having slept, nor connect the state after awaking with that preceding
sleep. Accordingly by citing the number two Ashtavakra assets that
besides intellect there is another faculty--consciousness that these two
are jointly the lords, leaders and guides of the senses and that they act
together as Indra and Agni, etc.
28. By citing the number three Vandin means to say that as it is Acts
that produce the three kinds of born beings, etc., so Acts are supreme
and that everything else be it intellect alone, or intellect and
consciousness together is subservient to Acts.
29. Ashtavakra here advances the thesis that even if Acts be supreme
still when the (fourth) or Supreme Being becomes manifest to the soul, it
stands in no further needs to Acts.
31. Besides the five senses Ashtavakra contends for an additional sense
namely the Mind and accordingly cites the number six.
32. Vandin admits the existence of the six senses but says that the soul
experiences happiness and misery through those as well as through the
intellect.
35. Prakriti does not really create. It is the Supreme Being who through
the medium of illusion in contract with the ten organs (viz., the five
locomotive organs and the five organs of sense) makes manifest the system
of things. Prakriti therefore has no real existence--her existence is
only apparent in the real existence of the soul.
36. Yupas (stakes) mean here, feelings, etc, which keep men bound to the
world. Rudras are those who makes others cry.
Vandin means to say that the soul is not essential free from the fetters
of happiness and misery arising from the eleven objects of perception. In
this world all men are subject to happiness and misery. We also hear that
there are Rudras in heaven.
39. Ashtavakra concludes by citing the same number thirteen. The soul
which is essentially unaffected, becomes subject to happiness and misery
through, the thirteen, viz., the ten organs of locomotion and sense, and
intellect mind and egoism. But Atichhanadas, i.e., those that have
surmounted ignorance, namely, the twelve, virtue, etc. destroy those
thirteen and that is emancipation.
42. In as much as the rites performed by the Sudras have their origin in
the Vedas.
46. The word in the text is mlecchibhutam. The Sanskrit grammar affords a
great facility for the formation of verbs from substantives. Mlecchify
may be hybrid, but it correctly and shortly signifies the Sanskrit word.
49. They, therefore, that lead deathless lives can enjoy this bliss from
day to day for ever.
50. It is difficult to understand how all that Vaka says can be an answer
to Indra's question. The chief of the gods enquires: What are the joys of
those that lead deathless lives? Vaka breaks away unto a confused
rigmarole about the merits of independence and the religious merit of
entertaining guests and servants. All the printed editions have the
passage as rendered here.
A flowery car was, probably, one of celestial make that the kings,
procured from heaven by performing costly rites and ceremonies. These
were sometimes exhibited to the people, and prior to these exhibitions,
the ceremony of Swastivachana was performed.
52. A man is said to sell the Vedas who lectures on the Vedas taking fees
from the hearers.
54. Mantras are particular formulae of worship. They are for the most
part rhythmic compositions, believed to be of great efficacy.
55. The Homa is that sacrificial rite which consists of pouring libations
of clarified butter into fire.
57. Vishada is the original. It means discontent, but here it means more
a mixture of discontent, perplexity and confusion than mere discontent.
60. Agni or fire was supposed to convey the oblations offered by men to
the gods.
61. Kumara means a boy, hence a prince. Here Kartika the war-god is meant.
66. The body, the exciting Cause of our actions is an uktha, the soul of
the vivifier of the body is the second uktha, and the Supreme Spirit, the
inciter of the soul is the third.
70. Avala is a common name of women. It means one who has no vala or
strength or power. The word is also used as an adjective.
71. According to the Hindus, the sun rises from and sets behind two hills
respectively. He rises from the Udaya or Sun-rise hill and sets behind
the Asta or sun-set hill.
73. Devasena literally means the celestial army. This fable seems to be
an allegorical representation of the attempts made by Indra to procure a
leader for the celestial host.
75. Another name of gods, so named from their having only three stages of
life--viz., infancy, childhood, and youth--and being exempt from the
fourth--old age.
78. Brahma.
79. Devasenapati is the original. It may mean either the pati (leader) of
the sena (forces) of devas or the pati (husband) of Devasena.
83. Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of
these soldiers was owned by Krishna, who gave them to Duryodhana to fight
for him. The story of Krishna's offering to Duryodhana the choice between
these soldiers on the one side, and himself sworn not to fight but only
to aid with his counsels on the other, is given in full in the Udyoga
Parva. Duryodhana, from folly, accepted the former, who were all slain by
Arjuna.
84. The vow of the Asuras was (according to the Burdwan Pundits) never to
drink wine. It is more rational to suppose that Karna swears to give up
the refined manners and practices of the Aryas and adopt those of the
Asuras till the consummation of the cherished desire.
86. Picking up for support (1) ears of corn and (2) individual grains,
left on the field by husbandmen after they have gathered and carried away
the sheaves, are called the Sila and the Unchha modes of life.
87. Naked.
88. Both these words are of doubtful meaning. It seems they are employed
in the Vedas to denote the faculties of knowledge and the moral sense
respectively.
89. The six acts of a king are peace, war, marching, halting, sowing
dissention, and seeking protection.
92. Garuda.
94. There is a difference of reading here. Some texts read fifty seven,
97. Traditions represents the sons of king Sagara of the Ikshwaku race as
the excavator of the ocean. Hence the ocean is called Sagara.
98. Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.
105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal
to an hour of 48 minutes, i.e. the thirtieth part of a whole day and
night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.
108. Samhritya--killing.
110. Behind the plain and obvious meanings of the words employed both in
the question and the answer, there is a deeper signification of a
spiritual kind. I think Nilakantha has rightly understood the passage. By
Aditya, which of course commonly means the Sun, is indicated the
unpurified soul (from adatte sabdadin indriadivis &c.). The first
question then, becomes, 'Who is it that exalteth the unpurified soul?'
The act of exaltation implies a raising of the soul from its earthly
connections. The answer to this is, 'Brahma, i.e., Veda or
self-knowledge.' The second question--'What are those that keep company
with the soul during its progress of purification?' The answer is,
Self-restraint and other qualities, which are all of a god-like or divine
nature.' The third question is.--Who lead the soul to its place (state)
of rest? The answer is, Dharma, i.e., restitude, morality, and religious
observances.' It is often asserted that one must pass through the
observances (Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--'On what is the soul established!' The
answer, according to all that has been previously said, is 'Truth or Pure
Knowledge.' For the soul that is emancipated from and raised above all
carnal connections, is no longer in need of observances and acts (Karma)
but stays unmoved in True Knowledge (Janana).
113. Some texts read apatatam for uvapatam. If the former be the correct
reading, the meaning would be--'What is the best of things that fall?'
Nilakantha explains both avapatam nivapatam in a spiritual sense. By the
first he understands--'They that offer oblation to the gods,' and by the
second, 'They that offer oblations to the Pitris.' The necessity of a
spiritual interpretation, however, is not very apparent.
114. Yudhishthira has the authority of the Srutis for saying that the one
pervading element of the universe is air.
116. Footnote 2: The Srutis actually speak of space as water. These are
questions to test Yudhishthira's knowledge of the Vedic cosmogony.
117. The Srutis speak of the cow as the only food, in the following
sense. The cow gives milk. The milk gives butter. The butter is used in
Homa. The Homa is the cause of the clouds. The clouds give rain. The rain
makes the seed to sprout forth and produce food. Nilakantha endeavours to
explain this in a spiritual sense. There is however, no need of such
explanation here.
118. What Yudhishthira means to say is that there is no special time for
a Sraddha. It is to be performed whenever a good and able priest may be
secured.
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