When Şītā, having a husband although seeming as if she had none, was putting on the ascetic guise, the people got into a wrath and exclaimed, “O Dasaratha, fie on you!"
Aggrieved at the uproar that arose there in consequence, the lord of earth banished from his heart all regard for life, virtue, and fame. And sighing hot, that descendant of Ikşvāku spoke to that wife of his, saying, O Kaikeyi, Sītā deserves not to go in a Kuća dress.
Tender, and youthful, and worthy of happiness, she is by no means capable of living in the forest. My spiritual guide has spoken the truth.
Whom has this one injured that, being the daughter of the foremost of kings, she like a female ascetic, wearing a meagre garb in the presence of all, will (repair to the woods and) remain there like a beggar destitute of everything?
Let Janaka's daughter leave off her ascetic guise. This is not the promise that I had made to you before. Let the princess go to the forest in comfort, furnished with all sorts of gems.
My sands run out; by me has this cruel promise been made with an oath. But this (exile of Sītä) has been thought of by you through your ignorance. Let it not, however, consume you like a bamboo flower destroying the bamboo.
If, O wicked woman, Rāma has happened to do you something unbeautiful, what wrong, O base wretch, has Vaidehi done you in the world?
Of eyes expanded like those of a doe, endued with a mild temperament, and virtuous, what harm has Janaka's daughter done you.
Surely, O nefarious one, the banishment of Ráma is enough for you. Why then do you bend your mind to perpetrate these atrocious sins?
O noble dame, having heard you asking for the banishment of Rāma, who had at first been intended by me for being installed, and who came here afterwards, I had promised you (his exile alone.)
But since, going beyond that promise of mine, you behold Mithala's daughter dressed in mendicant garb, surely you wish to find your way to hell.
Thus commissioned to the forest, Räma who was seated sealing his lips, said.
O righteous one, this my mother is aged and famous and of lofty spirit. May she not meet with improper treatment at your hands! It behoves you, O bestower of boons, to show greater honour to her when she shall be deprived of me and be plunged into a sea of grief and afflicted with unprecedented woe.
O you comparable to the mighty Indra, you should so behove with my mother smitten with my separation, that exercised by grief in consequence of my residence in the forest, she may not, renouncing life, repair to the mansions of Yama.
Hearing those bold words of the ascetic, the son of that foremost of men, Rāghava firm in his vows, with clasped hands answered.
In accordance with the desire of my sire, and in order to glorify it, I ought fearlessly to do even as Kusika's son says. And having been desired to that end while at Ayodhyā by that high-souled one, my father Dasaratha, in the midst of the spiritual guides, I ought not to pass by your words.
Therefore, commanded by that upholder of the Veda, I, agreeably to my father's mandate, will, without doubt, bring about that welcome event-the death of Tataka.
And in the interests of Brāhmaṇas, kine, and celestials, I am ready to act as desired by you of immeasurable energy.
Having said this, that repressor of foes, with clenched fist, twanged his bow-string, filling the ten cardinal points with the sounds. And at those sounds, the dwellers in Tāțakā's forest were filled with perturbation, and Tātakā also amazed at those sounds, became exceedingly wroth.
And rendered almost insensible by anger, that Räksasī furiously rushed in a main towards the spot whence had come the report.
And beholding that frightful one of hideous visage and colossal proportions, transported with rage, Raghu's descendant spoke to Laksmana,9
Behold, O Laksmana, the terrible and hideous body of yonder Yakṣiṇī! The sight of her strike terror into the hearts of even the brave.
Mark! This irrepressible one, possessing all the resources of illusion, will I oppose, and deprive her of ears and nose.
But I dare not slay her, she being protected by virtue of her feminineness. I intend only to oppose her course, and deprive her of her prowess.
As Rāma was speaking thus, Tāțakā, deprived of sense through ire, uttering roars, with uplifted arms rushed against him.
And thereat the Brahmarsi, Visvāmitra, uttering a roar, upbraided her, and said, Svasti!* May victory attend the descendants of Raghu! *A particle of benediction, indeclinable.
And raising thick clouds of dust, Tāțakā instantly bewildered both the descendants of Raghu.
And then by help of illusion, she began to pour upon them a mighty shower of crags. And thereat Raghu's descendant was wroth.
And resisting that mighty shower of crags by vollies of shafts, Rāghava with arrows cut off her hands.
And with the fore-parts of her arms lopped off, as she was roaring before them, Sumitra's son waxing wroth deprived her of her ears and nose.
Thereupon that one capable of assuming forms at will, began to assume various shapes; and to vanish from sight, bewildering her antagonists with her illusory displays.
Terribly ranging the field, the Yakṣī showered crags upon her antagonists. And beholding them enveloped on all sides by that craggy downpour, the auspicious son of Gadhi spoke these words-O Rāma, renounce your antipathy. This one of wicked ways is exceedingly impious. And this sacrifice-disturbing Yakși will, by virtue of her power of illusion, come to increase more and more in energy. Do you, therefore, against the arrival of dusk, slay her! The Rākṣasas are incapable of being controlled when evening sets in.
Thus addressed, Rāma, displaying his skill in aiming by sounds, enveloped with arrows that Yakṣī showering crags.
Being thus hemmed in with a network of shafts, she possessed of the powers of illusion, rushed against Kākutstha and Lakşmaņa, uttering terrible roars. And as that Yaksi, in prowess like to a thunder-bolt, was rushing on, Rāma pierced her chest with arrows, and thereat she dropped down and died.
Upon seeing that grim-visaged one slain, the lord of the celestials together with the celestials themselves honouring Kākutstha, exclaimed Well, Well!.
And exceedingly pleased, the thousand-eyed Purandara, together with the delighted deities, said to Viśvāmitra.
O ascetic, O Kusika's son, good betide you! all the Maruts with Indra at their head, have been gratified with this act (of Rāma's). Do you, O Brāhmaṇa, confer upon Raghu's descendant the sons of Prajāpati Kțśāśva, of true prowess, and charged with ascetic energy.
And ever following you, he, O Brāhmaṇa, is fit to receive them of you. And this son of the king is to accomplish a mighty task in the interests of the celestials.
Saying this, the deities, having paid homage to Viśvāmitra, joyfully entered the celestial regions.
And now came evening on, when that best of ascetics, gratified at the destruction of Tāțakā, smelt Rāma's crown and said these words,
Here, O Rāma of gracious presence, shall we pass the night; and morrow morning, went to that hermitage of mine.
Hearing Visvāmitra's words, Dasaratha's son, glad at heart, happily passed that night in the forest of Tāțakā.
And being thus freed from all disturbances, from that day forth that forest appeared charming, even like to the forest of Caitraratha.
Having thus slain the Yakşa's daughter, Rāma, eulogised by celestials and Siddhas, spent there that night with the saint, being awakened by the latter at the break of day.
Thereupon the high-souled Rāma, along with Sugrīva, proceeded from the mount Rșyamuka to Kiskindha, maintained by Vali's prowess, raising up his gold crested mighty bow and taking his battle arrows like to Aditya.
The mighty Sugrīva, bending low, proceeded before the high-souled Rama and Laksmana.
They were followed by the heroic Hanumān, the mighty Nala and Neela, and the highly powerful Tārā, the leader of the monkey herd.
They beheld as they proceeded, trees, lowered down with the weight of flowers, rivers of clear water flowing to the ocean, mountain hollows, hills, caves, cavities, and principal peaks and charming rills.
They. beheld on their way, pools filled with water clear as Baidurya and beautified with lotuses-full blown and buds, and resounded with the cries of Kārandhabas, swans, geese, Banculas, water-fowls, Cakravākas, and various other birds.
They surveyed all around in the forest-land, deer ranging fearlessly at large and grazing on tender grass.
They beheld frightful wild elephants having white teeth, ranging alone-the destroyers of river banks and enemies of pools. And observing many an infuriated monkey like to elephants, resembling so many moveable mountains riving the mountainous expanses crusted with dust, and many other wild beasts and birds the followers of Sugrīva wended their way.
They proceeding quickly, Rama, the descendant of Raghu, beholding the forest filled with trees, spoke to Sugrīva, saying.
These trees skirted by plantain groves, dense as a collection of clouds, appear as clouds in the sky. Great is my curiosity, O friend, to learn what are these. 'And I wish to have my curiosity removed by you.
Hearing the words of the high-souled Rāghava, Sugrīva began to describe that great forest.
In this extensive asylum, O Rāghava, removing the toil (of the travellers) filled with gardens and trees and abounding in delicious fruits, roots and water, dwelt seven Saints, having control over their senses. Those seven Saints, dwelling on the mountain, passed days and nights in water with their heads down and after seven nights used to live upon air. In this wise, passing seven hundred years they repaired bodily to heaven.
By virtue of their asceticism, this asylum is walled by trees and incapable of being conquered even by Indra, the celestials and the Asuras.
Birds or other wild animals do not enter this asylum; whoever entereth this by mistake never returneth.
There is audible, O Rāghava, the sound of the dressing of Apsarās, their sweet-winged accents and that of their music and drums; and herçin pervadeth the celestial fragrance.
Here burneth the fire Tretā; and the smoke and cloud sable like to the wings of a pigeon envelope the tops of the trees.
And there appear the trees, having their tops saturated with smoke and cloaked with clouds, like to so many Baidurya hills.
Do you, O Rāghava, O virtuous-souled one, make obeisance to them along with your brother Lakṣmaṇa, with concentrated heart and folded palms.
There resteth no sin in their persons, O Rāma, who bow to those self-controlled Saints.
Thereupon Rāma, along with his younger brother Lakşmaņa, made obeisance to those high-souled ones.
Having paid homage (to the sacred memory of those great ones) the virtuous-souled Rāma his (younger) brother Laksmana, Sugriva and other monkeys, proceeded with delighted hearts.
And wending a distant way from that hermitage of the seven great ones, they beheld Kişkindhä, hard to conquer and occupied by Vali.
Thereupon, Rāma, his younger brother and the monkeys taking their weapons, entered, to encompass the destruction of their enemies, the city (of Kişkindhā) reared by the prowess of Indra's son.
Having been thus addressed, Vaidehī unaffected by fear, although exercised with grief, placing a blade of grass between herself and Rāvana, answered him.
There was a king named Dasaratha, the bridge of righteousness, like to a mountain, ever bearing regard towards the truth, and renowned among men, whose son is Rāghava. He is named Rāma, and is righteous-souled and celebrated over the three worlds. he is long-armed, of expansive eyes, like to a celestial—he is my husband.
Born in the race of the Ikşvākus, the has the shoulders of a lion and is possessed of exceeding effulgence-the same that along with his brother, Laksmana, shall take your life. If you had wronged me forcibly in his presence, you would have slain in battle in Janasthāna even as Khara.
All the mighty Rākşasas of grim visages, whom you have extolled (before me), shall be deprived of their venom before Rāma, as serpents are before Suparna,
The shafts decorated with gold shot by the bow-string of Rāghava, shall pierce their bodies, as the waves of the Ganga (beat against) her banks.
Although, O Rāvana, you may be incapable of being slain either by the gods or the Asuras, yet having roused the high hostility of Rāghava, you will not be able to liberate your life.
The strong Rāghava will compass the end of what remains of your life. Like the life of a beast tied to the sacrificial stake, your own is incapable of being reclaimed.
Should Rāma look at you with eyes aglow with anger, you, O Raksasa, would be consumed even as Manmatha was by, Rudra.
He who is able to bring down the Moon or destroy him, and to drink up the ocean dry, will surely liberate Sītā from here.
Your days are numbered, and auspiciousness has bidden you adieu. You are shorn of strength, and your senses have been dulled. And it is owing to you that Larkā shall be subject to widowhood.
That you by force have for naught carried me away from the side of my husband-this sinful act can never conduce to your felicity.
That exceedingly effulgent lord of mine along with my husband's younger brother, summoning up their energy, is fearlessly dwelling in the vacant Dandaka.
By means of an arrowy shower in conflict, he will take your prowess and strength, your hauteur and wickedness out of your person,
When urged by the Destroyer, the destruction of creatures is perceptible, then, coming under the sway of the Destroyer, men become careless in their actions.
Having outraged me, you, O worst of Rāks asas your time come; for compassing your own destruction as well as that of the Rākşasas and those dwelling in your inner apartment.
A Candāla cannot tread the dais reared the midst of a sacrifice beauteous with ladies, and vessels, and sanctified by the twice-born ones.
So I, the religiously wedded wife of that one, ever intent on virtue, and (always) firm in my vows, is incapable, you vilest of Raksasas, of being touched by you, a sinner.
How can the female that has always ‘sported with her mate amidst lotuses, cast her eyes on a shag staying among rushes.
Do you either bind or destroy this body deprived of sensation. This body will I not protect, nor yet this life, O Rāvana;
And I shall not be able to bring blame on myself in this world. having said these harsh words in wrath, Videha's daughter, Janaki, did not there again say anything to Rāvaņa.
Hearing Sita's words, harsh and calculated to make one's down stand on end, Rāvana answered her in words tending to excite one's apprehension,
Hear, O Maithili, my words. O damsel if, O you of sweet smiles, within this time you do not turn yourself to me, the cooks shall cut you off in pieces to serve my morning mcal.
Having herself spoken thus, Ravana-challenger of foes-growing exceedingly wroth, addressed the Rākşasis in these words,
You frightful Rākşasīs terrible to behold, subsisting on flesh and gore, do you at once crush her pride.
As soon as he had said this, those frightful and terrible Rākṣasīs with joined hands encircled Maithili.
Then the grim-visaged king Ravana, as if riving the earth by his tread, proceeding a pace or two, said,
Do you take Maithilī to the wood of Asokas. There surrounding her, do you secretly guard her; and there (sometimes) by storming, and (at other) by means of soft speech, do you all strive to bring Mithila's daughter, like a wild female elephant, under your sway.
Thus commanded by Rāvana, those Rākşasis taking Maithili along with them, went to the Asoka wood, abounding with trees granting every desire, and filled with various kinds of fruits and flowers, and frequented by fowls fraught with juices at all seasons.
And as a doe comes under the subjection of tigresses, Janaka's daughter, Maithili, her frame worked up with grief, came under the sway of the Raksasis.
And like a female deer fast bound by a trap, Janaka's timid daughter Maithilī, agitated by the mighty grief, did not attain respite.
And greatly up-braided by the fierce eyes (of the Raksasis), Maithili did not know repose; and, afflicted with grief and fear, she, remembering her beloved lord along with Lakşmaņa swooned away.
Having been thus addressed, Vaidehi unaffected by fear, although exercised with grief, placing a blade of grass between herself and Ravana, answered him.
On Sītā having entered Lankā, the great father addressed the gratified Devendra of an hundred sacrifices, For bringing about the weal of the three worlds, and the woe of the Rākşasas, Sītā has been taken into Lankā by the wickedminded, Rāvaņa.
Devoted to her husband, the exalted lady always brought up in happiness, not seeing her husband, and seeing (on the other hand) environed by numbers of Räkşasīs,-is hungering after the sight of her lord.
The city of Lankā is situated on the shores of the lord of rivers and streams. How can Rāma get a knowledge of that blameless one, staying there?
Brooding over the various ills she has undergone, that exceedingly rare damsel is passing her days. Surely she will resign her existence. Great is the doubt that has arisen as to Sītā putting a period to her existence.
Having yourself from here, do you see the fair-faced Sītā. having entered the city of Lankā, Offer excellent clarified butter.
Thus addressed by the reverend chastiser of Pāka, Devendra in company with sleep, approached the city ruled by Rāvana.
He then addressed sleep, saying. Go you; and stupefy the Räksasas. Thus accosted by Maghavat, that goddess, exceedingly delighted, for securing success to the work of the celestials, covered the Rākşasas with stupor.
In the meanwhile, that god, the thousand-eyed lord of Śacī went to (Sītā) staying in the woods, and spoke to her these words,
I am the sovereign of the celestials. Good betide you! I am here, O you of luminous smiles! For securing success to the work of the magnanimous Rāghava, I will lend my aid to you. Do not, Odaughter of Janaka, grieve.
Through my grace, he shall along with his forces cross over the ocean. And, O excellent wench, I have by my supernal power, stupified the Raksasis.
And, O Sita, for this reason, I along with sleep, taking these rice, rice boiled in clarified butter, have, O Vaidehi, corne to you.
If you partake of these from my hand, you shall never O beauteous one, be afflicted either with hunger or thirst, O you of thighs resembling rambhā (trunks), for years.
Thus addressed, Sītā, alarmed, said, How can I know you for Devendra, Saci's husband, staying here?
By the side of Rāma and Lakşmaņa, I had beheld the signs of the celestials. If, O Devendra, you are yourself the sovereign of the celestials, show those to me.
Hearing Sītā's words, the lord of Saçī did accordingly. he did not touch the earth with his feet, and his eyes remained winkless. he bloomed in youth, and the blossoms did not fade on his attire. Thereupon knowing him for Vāsava, Sītā was overjoyed.
And weeping, she spoke regarding Rāghava, By luck it is that I had heard of that mightyarmed one along with his brother.
As is my father-in-law, the king, as is the master of Mithilā, so are you (to me), you whom I behold to-day; my husband has now found a protector.
And by your command, O Devendra, will I partake of this pāyasa cooked with milk, which has been offered to me, and which shall enhance (the prosperity) of our race.
Thereupon taking the pāyasa from Indra's hands, that Maithilī of luminous smiles (mentally) offered it to her husband as well as Laksmana.
If my mighty lord live along with his brother, let this through my reverence for them, be theirs. She then partook of the pāyasa herself.
Having thus eaten it, that one of excellent countenance, had her hunger and rising sorrow removed; and attaining a mental tendency from Indra, Janaki grew glad with reference to the Kakutsthas.
And Sakra also for bringing about the success of Rāghava's work, with a pleased mind, went to the abode of celestials. And greeting Sītā again and again, that high-souled celestial, in company with sleep went back to his own abode.
Seeing Śūrpanakhā speak harsh words in the midst of the courtiers, Ravana, being enraged, asked her.
Who is Rāma? And what is his prowess? And what his form? And what his power? And why had he entered the forest of Dandaka, difficult to range?
And what Rāma's weapons, by means of which he had slain the Rākşasas?. And Khara has been slain in battle, and Dūşaņa and Trisirā.
Do you, O you of a pleasing person, tell me the truth. And who had deformed you?
Thus addressed by the lord of the Rākṣasas, the Raksasi, transported with rage, commenced to duly narrate all about Rāma. Rāma the son of Dasaratha is long-armed, of expansive eyes, clad in bark and dark deer-skin, and like Kandarpa in grace.
And drawing a bow resembling that of Sakra, decked with golden rings, he discharges blazing nāracas, like to serpents of virulent poison.
I do not see in the field, Rāma drawing his bow: I only see the host being slaughtered by a shower of shafts. And as Indra destroys (a field of) goodly crops, by pouring down hail stones, fourteen thousand Räksasas of dreadful prowess, as well as Khara and Duşaņa were in a little over a moment slain with sharp shafts by Rāma alone fighting on foot. And he had reassured the saints, and after having been deformed, I alone from fear of slaying a woman, have been let off by the high-souled Rāma knowing self.
His brother is endued with mighty energy, and in merit, is of equal prowess, and he is devoted to his brother, and bear him regard; the puissant one is named Laksmana. And wrathful and invincible and victorious, and powerful, and intelligent and mighty, (he) is Rāma's right-arı-his life ranging externally.
And Rāma's virtuously wedded beloved wife having expansive eyes, and a face resembling the full-moon, is ever to the welfare of her lord.
And that fair-haired, fair-nosed, and fairthighed illustrious one possessed of beauty, grace the forest like a goddess, as if a goddess of wealth herself.
Of the lustre of burnished gold, with her finger nails reddish and projecting, and graceful, that surpassingly lovely wench is named Sītā—the slender-waisted daughter of Videha.
And neither a goddess, nor a Gandharvi, nor a Yaksi, nor a Kinnari, had I seen before on earth, possessed of such beauty.
He that shall have Sītā for his spouse, and who shall be warmly embraced by her, shall live longer in the world than the Lord of celestials himself.
That good-natured girl, unparalleled on earth in loveliness, who can well pride herself on her person, is a worthy wife for you, and you too are a fit husband for her.
It is to bring over for you that one of spacious hips, and a high and well-developed bust, that I had put forth my endeavours. But, O mightyarmed one I have been disfigured by the wicked Laksmana.
As soon as you have seen Vaidehi having a countenance resembling the full moon, you shall be afflicted with the shafts of Cupid.
If it is your purpose to have her for your wife, at once stretch forth your right leg. for attaining success.
If, O lord of Raksasas, you relish my speech, do you then, O Ravana, without fear, do as I tell you.
Understanding their incapacity, do you, O lord of Rākṣasas, for making her your wife, by force carry away the frail Sītā of a blameless person.
Hearing that Rāma by means of straight coursing shafts, has slain the Rākşasas that had gone to Janasthāna, and seeing Khara and Düşaņa, killed, do you ascertaining your course, adopt it.
Seeing the king had ascended heaven, like to a fire that has cooled, or an ocean deprived of its waters, or the sun shorn of his splendour, Kausalyā afflicted with woe, taking on her lap the head of the king, with tears in her eyes, said.
O Kaikeyī, attain you your wished: do you enjoy this kingdom rid of your thorn. O cruel one, O you of wicked ways, you that forsaking the king had set your heart (on having your son crowned), Rāma had gone away, forsaking me; and now my lord has ascended heaven. I can no longer bear to live, like one left lone in a wilderness by her companions.
What other woman except Kaikeyi lost to righteousness, having lost her deity, her lord, wishes to carry on existence in another's kingdom?
As a covetous person taking poison (through anger or some other passion), does not consider himself guilty, (so Kaikeyī) having done this evil through Manthara's incitement, does not bring her guilt home to her mind. It is through the instrumentality of the humpbacked woman that this race of the Rāghavas has been destroyed by Kaikeyi. Hearing that the king being made to do an unrighteous action, has banished Rāma together with his wife, king Janaka will be filled with grief as I have been.
That virtuous one does not know that to-day I have become helpless and been widowed. Răma of eyes resembling lotus-petals has living been removed from my sight.
The fair daughter of Videha's king unworthy of hardship, in ascetic guise is leading a life of trouble and terror in the woods.
Hearing at night the dreadful roars of birds and beasts crying, she exceedingly frightened takes shelter with Rāghava.
Old and having an only daughter, he revolving in his mind thoughts of Vaidehi, shall, smitten with grief, surely renounce his life. I ever faithful to my lord will die this very day, embracing this body; I will enter fire.
As embracing the (dead) body, that unfortunate lady was bewailing, the courtiers had the distressed (queen) removed from there.
Then placing the corpse of the king in a (capacious) pan with oil, the courtiers performed the mourning rites of the monarch.
But well versed in everything, the counsellors, in the absence of his son, did not perform the funeral obsequies of the king; and therefore they placed his body stretched in the pan of oil. Alas! at length concluding it for certain that the king was dead, the ladies burst out into lamentaions.
And raising their arms, with tears trickling down their faces, they in dire affliction and extremely exercised with grief, lamented.
O monarch, why do you forsake us, who have been already deprived of Rāma ever speaking fair and firm in promise?
Renounced by Rāma, how shall we, rendered widows, stay with the wicked Kaikeyi, co-wife with us?
That one of free soul is our master, as he is the lord of yourself. Rāma has gone to the woods, forsaking regal dignity.
Deprived of you as well as that hero, and overwhelmed with misfortune, how shall we live reprimanded by Kaikeyi?
She that has renounced the king, Rāma, and Lakşmaņa along with Sītā, whom can such a one not renounce?
Thus with tears in their eyes, the wives of that descendant of Raghu, joyless and convulsed with a huge passion, displayed signs of sorrow.
Like a night without stars, like a fair one forsaken by her husband, the city of Ayodhyā without the magnanimous monarch did not appear delightful as it had done before, with the populace filled with tears, the ladies uttering exclamations of distress, and the terraces and courts deserted.
On the lord of men having ascended heaven from grief, and the wives of the king remaining on the earth, the sun, his journey done, set, and the night began her course.
The idea of consuming the king's corpse in the absence of his son did not recommended itself to the assembled. adherents (of the departed). Thinking this, they in that way laid the king endowed with an inconceivably dignified presence.
And with her terraces overflowing with tears that flooded the throats of the mourners, the city appeared like the welkin without its splendour in the absence of the sun, or the night with the stars enveloped.
And on on the demise of that illustrious personage, in the city men and women in multitudes, censuring Bharata's mother, became extremely distressed, and did not attain peace of mind.
That lover of virtue, thinking of the miseries of the forest, resolved no to take Sītā with him, who was versed in religious lore's and had spoken thus.
And consoling her whose eyes were stained with tears, that virtuous-souled one spoke to her the following words with a view to prevent her from going.
Oh Sītā, you are born of an illustrious family and ever intent on the performance of religious deeds; do you practise virtue here as it may conduce to the happiness of my mind.
Oh Sītā, Oh you of the weaker sex, Do you act up to my counsels; there are evils enough in the forest, do you learn them from me who am about to dwell in it.
Renounce therefore, Oh Sītă, your intention of flying as an exile to the forest, which for its impenetrableness is said to abound in evils.
It is for your welfare that I give utterance to these words; happiness there is none, it is always covered with miseries.
The roarings of the lions living in the caves of mountains, swelling with the sounds of the water-falls, produce a very painful impression upon the ears; so the wood is full of misery.
Animals, all maddened, sporting in solitude, seeing (man), approach to attack him; so the wood is full of misery.
The rivers are full of crocodiles, sharks, and other fearful animals, muddy and impassable and always infested with infuriated elephants; so the wood is full of misery.
There the wayfarers are covered with creepers and thorns they are void of drinking water ever resounded with the noise of the wild fowls, so the wood is full of misery.
Being exhausted with the toil of the day, the dwellers of the wood have to sleep in night on the bed made of leaves fallen from the trees on the surface of the ground; so the wood is full of misery.
With the (supply of) fruits that have fallen from the trees man of self discipline must content himself morning and evening; so the wood, O Sītă, is full of misery.
One has to fast, O Maithili, according to his might, to wear matted hair and bark, to adore the deities and his ancestors according to due rites, every day to serve the guests that come to him, and observing the rules of asceticism, to bathe every day thrice, namely, in the morning, in the mid-day and in the evening; so the wood is full of misery.
One has to offer presents of flowers collected by his ownself to the altars, O Sītā, according to the rites of the ascetics; so the wood is full of misery.
Those that dwell in the forest will have to remain content, having practised moderation in food, O Maithill, with whatever edibles are attainable in the forest; so the wood is full of misery.
There are always violent winds, darkness hunger, and great fear; so the wood is full of misery.
Reptiles, many and of various kinds, creep there on the path, O excellent lady, with haughtiness; so the wood is full of misery.
And snakes living in the rivers and of crooked course like them, always await the wayfarers, hindering the passers-by: so the wood is full of misery.
Birds, scorpions, insects mosquito's and wild gnats, always disturb the dwellers, O fair one' of the weaker sex; so the wood is full misery.
There are trees full of thorns, having their branches moving to and fro, and the kusa and kāsa grasses with thorny blades constantly undulating; so the wood is full misery.
There are various physical afflictions and divers fears and great misery consequent upon living in the forest. Anger and desires are to be renounced, the heart is to be set on ascetic austerities, fear in the fearful objects is to be cast off; so the wood is full of misery.
You should not therefore go to the forest, it forebodes no good to you. Weighing well, have I concluded that the forest abounds in innumerable evils.
While the high-souled Rāma, resolved thus not to take Sītā with him to the forest, she, greatly sorry, did not accept his words and spoke to him in the following way.
Beholding Sumali slain and reduced to ashes by Vasu and being assailed by the deities the Räksasa host fled into diverse directions. And collecting all the Rākşasas stood there the highly powerful Meghanāda, enraged, the son of Ravana.
Like to flaming fire approaching towards forest that great car-warrior encountered the enemies in a precious car coursing at will.
As soon as he, armed with various weapons, entered the field the celestials, at his very sight. And away to all directions.
None could stand before him, well-versed in war-fare. Thereupon beholding the deities terrified and pierced with shafts, Indra, the king of gods, said.
Be not afraid, O you celestials; do not fly away; come back to the battle; this my son, who has never been vanquished, goes to battle.
Thereupon Sakra's son, known as divine Jayanta, proceeded towards the field of action by a wondrous car.
Having encircled Saci's son and encountered Rāvana's son, the deities began to assail him.
The encounter between Mahendra's son Jayanta and Rāvana's son Meghanāda was like one between gods and demons.
Thereupon Rāvana's son began to assail, with shafts feathered in gold, his (Jayanta's) charioteer Gomukha, Mātali's son.
Sacīs son too, enraged, assailed on all sides, Rāvana's son and his charioteer. And the powerful Rāvani, stricken with ire and with eyes expanded, covered Sakra's son with arrows.
Thereupon Rāvana's son struck the celestial host with thousands of huge mountain summits, Śataghnīs, maces, Prāsas, Prāsas, clubs, daggers, Paraśus and various other sharp pointed weapons.
Rāvana's son thus striking Indra's army the quarters were enshrouded with darkness by his illusory power.
Being overpowered with arrows on all sides the celestial army, leaving aside Jayanta, became restless.
The deities or the Rākşasas, they could not recognise one another. And being distressed they ran about on all sides.
Being enveloped with darkness and having their senses bewildered the celestials killed their own kith and the Rākṣasas their own men, and others fled away.
In the interim a heroic and powerful Daityachief, Pulomā, be name, taking ſacī's son disappeared.
Taking his own grand-son he entered into the ocean, Puloma was his grand-father for by him Śaci was begotten.
Thinking that Jayanta was slain all the deities greatly sorry and distressed fled away on all sides.
Thereupon Rāvana's son, enraged and encircled by his own powerful followers, pursued the celestials emitting loud cries.
Not beholding his son and observing the flight of the deities the king of the celestials said to Mātali, “Bring the car."
By Mātali was brought, the celestial, highly dreadful, huge and quick-coursing chariot, that was ready.
(And he having) ascended the car, the huge clouds, with lightening, being driven by winds, began to emit forth loud mutterings before the chariot.
The Gandharvas began to play on various instruments and the Apsarās began to dance.
Taking up various weapons, Indra, the king of divinities, set out for the field of action, in the company of Rudras, Vasus, Adityas, the two Asvins and Maruts.
He, having set out for battle, the winds began to blow high, the sun was divested of its brilliance and the huge fire-brands began to send out flames.
In the interval the heroic and the highly powerful Daśagrīva ascended the celestial car, constructed by the Architect of the deities, encircled by the huge-bodied serpents capable of making down erect and by whose breath the battle-field was ablaze.
Surrounded by demons and night-rangers and with the celestial car he encountered Mahendra in the battle-field.
Having desisted his son he himself stood there. And having coming out from the field of action Ravana's son too stood silent.
Thereupon there arose an encounter between the Räkşasas and the deities and there began a downpour of weapons in the conflict like clouds.
The vicious-souled Kumbhakarņa armed with various weapons came you, but he did not know,* O king, with whom the conflict was going on. *For he was asleep till then so he was not acquainted with the particulars war-fare. He used to sleep for six months at a time.
And by him enraged, the celestials were assailed with his teeth, feet, arms, hands, Saktis, Tomaras and clubs or any weapon whatsoever.
Thereupon the night-ranger engaged with the highly powerful Rudra and was wounded, in the conflict, with incessant strokes of weapons.
Thereupon the Rākşasas army began to fight with Maruts and they were overwhelmed in the encounter with the stroke of various weapons.
Some fell down on earth of their carriers in the battle. And they all stood there in a halfsensible mood, some holding the car, some elephants, some asses, some boars, some Piśācamouthed animals and some embracing the Pannagas. And other night-rangers, having their bodies sundered by the deities gave up their being. The Rakşasas being slain and lying down on earth the action appeared wondrous like a painting.
There issued out in the battle-field a river from weapons, having blood for its silent waters and infested with crows and vultures.
Having beheld his own army slain by the deities the highly powerful Daśänana, enraged beholding the army slain by gods, entered the ocean of celestial army and slaying the deities in the conflict confronted Sakra.
Thereupon Śakra took up his huge bow by the twang where-of the ten quarters were filled.
Having unstrung his huge bow Indra struck Răvaņa, on his head, with arrows resembling the flame of fire and the rays of the sun.
And the Rākşasa-chief Daśānana, having long arms, also assailed Indra with hundreds of shafts discharged off his bow.
They having been thus engaged with each other with the downpour of dreadful shafts, all the quarters were filled with darkness and in consequence thereof nothing was visible.
Then as the mighty king was lying down in this unbeseeming and improper guise, like Yayāti dropped from the celestial, that lady, personating the ruin of the race, not fearing public odium, who had discerned danger from Rāma to Bharata, not having attained her wish, again addressed the monarch, concerning the boon he had promised to her.
You describe yourself, O mighty monarch, as speaking the truth and firm in vow. Why then do you hesitate to confer this boon on me?
Thus addressed by Kaikeyi king Dasaratha, remaining stupefied for a while thus answered her in wrath.
O ignoble one! O enemy of mine! On my being dead and that chief of men, Rāma, repairing to the woods, do you, yours wish attained, become happy.
When in heaven, questioning me as to Rāma's welfare, the celestials, learning of his banishment to the woods, will tax me on this score, how shall I also bear that reproach of theirs?
If I shall truthfully say I have sent Rāma to the woods for compassing Kaikeyi's pleasure, that will count for a falsehood.
Sonless first, I have obtained the exceedingly energetic and mighty Rāma by great pain, how can I then renounce him?
How shall I banish Rāma having eyes resembling lotus' petals, who is heroic, and accomplished and of subdued anger, and forgiving.
How shall I dismiss to Dandaka the charming Rāma of dark blue hue like that of a blue lotus, possessed of mighty arms, and having great strength?
How shall I behold the intelligent Rāma in evil plight, who has never known suffering, and has always enjoyed felicity?
If without inflicting injury upon Rāma, I meet with death, I shall then attain happiness.
O cruel Kaikeyi, O you of evil purpose, why do you do this wrong to my beloved Rāma having truth for prowess? If I banish Rāma, an unparalleled obloquy will surely darken (my fair fame).
As king Dasaratha was bewailing thus with a heart wrought up with grief, the sun set and night came on.
But although crested with the lunar disc, the night failed to bring comfort to the king, distressed, and indulging in grief.
Then the old king Dasaratha, with his eyes fixed at the sky, sighing hot, lamented in this strain.
O night studded with stars, I beseech you, let not the morning appear. Do you, O gentle one, do me this kindness. I do thus clasp my hands (by way of supplication.)
Or do you speedily repair for I do not wish to see the hated and relentless Kaikeyi, who has brought this calamity upon me.
Having spoken thus, the kind conversant with the duties of Sovereigns again endeavoured to propitiate Kaikeyī, saying.
O noble dame, do you show favour to me, who am of honest ways, who am distressed, who have made myself yours, who have finished his life, and who, in especial, am your king.
That I have spoken you thus was because, O you of shapely hips, I had been deprived of my senses (through grief). O girl, do you show your favour to me, be generous, be propitious.
Let my Rāma obtain the kingdom in fact conferred by you. Thereupon, O you having the outer corner of your eyes of dark blue hue, you will attain high fame (among men.)
O you of well-developed hips, do you do this act of benefit to me and Ráma and the people and the superiors, and Bharata.
Having heard the exceedingly piteous words of her husband, the king of pure sentiment, who was distressed, with his eye rendered coppery and flowing with tears, that wicked minded and merciless woman spoke not.
Thereat seeing that his favourite dissatisfied wife persisted in urging the banishment of his son, the king struck with grief, again fell down to the earth, senseless.
As the wise king afflicted with sorrow was sighing hot and hard, the night passed away Then as the eulogists attempted to sung his praises for awakening him, he prohibited them to do so.
Hearing those sorrowful words of the Brāhmaṇa, Rāma was greatly sorry and sent for Vasistha, Vamadeva, his brothers, citizens and councillors.
There upon having entered the apartment in the company of Vasiştha, eight Brāhmaṇas blessed the king Rāma, resembling a celestial, saying 'may victory crown you.'
Markandeya, Maudgalya, Vamadeva, Kashyapa, Katyayana, Javali, Gautama, and Nārada, these eight leading Brāhmaṇas having takes their seats, Rāma with folded hands, saluted them. And he showed due civilities towards his minister, citizens, Rșis and all others. There upon all the highly effulgent Rșis being accommodated with seats Råma narrated duly before them the account of the Brāhmaṇa and said. This Brāhmaṇa is waiting at the Palace-gate.
Hearing those words of the poorly king, Narada, in the presence of all other Rsis, replied.
Hear, o king, why this boy has met with untimely death. And hearing this, O descendant or Raghu, do you settle what you think proper.
O king, in the golden age, only the Brahmanas used to engage in asceticism. At that age save the Brāhmaṇas no other caste used to lead the life of an anchoret.
And for this, the Brāhmaṇas were the highest caste, effulgent in asceticism, asceticism, shorn shorn of ignorance, above death and conversant with three ages.
There upon at the end of the golden age, Brāhmaṇa's understanding became loose and the Tretā Yuga set in. At this age Kşatriyas, gifted with the power acquired by pristine asceticism, were born. And those men, intent upon austere penances, that were born in the Tretā age, were more powerful and greater devotees than those in the former age.
In the golden age the Brāhmaṇas were more powerful than the Kșatriyas. But in the Tretā age the Brāhmaṇas and the Ksatriyas were equally powerful.
Thus in the Tretā age, not beholding prominence of the Brāhmaṇas greater than that of the Kşatriyas, Manu and other religious leaders of the time composed the Sastra describing and setting in the four divisions of castes.
In this wise the Tretā age was prolific with virtues of the four Varņas, and many pious sacrifices and was shorn of iniquities. But being attacked a little with iniquity, one portion of sin appeared on earth. And growing impious people of sin appeared on earth. And growing impious people lost their strength.
And for houses and farms that were the property of the former age, people of the Tretā Yuga were possessed by envy, the outcome of the quality of darkness. And with the treading of impiety on earth during Tretā, the soiled sin of untruth appeared. And this iniquity stretching one footstep, the lease of people's lives, for sins, became limited.
And the sin of untruth descending on earth, people, to a void the extinction of life in consequence thereof, became truthful and engaged in many pious observances.
During the Tretă age the Brāhmaṇas and Kș atriyas engaged in austere penances and the Vaiśyas and Sūdras engaged in serving them.
And the greatest piety of the Vaiśyas and Śūdras at that time consisted of serving the Brāhmaṇas and Ksatriyas and specially for the Śūdras the highest religion was to serve people of all Varnas.
O foremost of kings, at the end of the Tretă age, Vaiśyas and Śūdras being fully overpowered by the sin of untruth, the Brāhmaṇas and the Kșatriyas also grew feeble.
And the second foot of impiety being ushered into the world the Dvāpara age set in.
O foremost of men, during this age two legs of piety being cut off, impiety and untruth multiplies.
And in Yuga named Dvāpara the Vaisyas engaged in devout penances. In this wise in three ages the three Varnas gradually engaged in ascetic performances.
The piety of asceticism by Yugas gradually became established in three Varmas, But, O foremost of men, in these three Yugas the Sūdras were not entitled to the virtues of devout penances.
O foremost of men, the degraded caste, the Śūdras, during your rege me, have engaged in austere penances. And in the Kali Yuga asceticism shall be established in the Sūdras.
O king, even in Davāpara, devout penances for Śūdras were considered as impiety, what to speak of the Tretāage. O king, one Śūdras, under the influence of vicious understanding, has begun devout penances within your kingdom. And for that reason this boy has met with death.
Calamity sets in that kingdom where a vicious-minded person commits an iniquity and that vicious wight and the king forsooth speedily repair to hell.
The king, who piously govern his subjects, receive the sixth portion of there study asceticism and good actions.
While the king is entitled to the sixth portion of everything why should he not fully protect his subjects? Therefore, O chief of men, do you bring all informations of your kingdom. And be then studious to repress vices wherever you shall find them.
And by that, O foremost of men, the piety of the subjects shall be increased, the lease of their life shall be prolonged and this boy shall regain his life.
Then the spies communicated to Lankā's lord news concerning Rāghava and his host stationed at the mount Suvela.
Hearing the words of the spies, that Rama, accompanied by a mighty army, had arrived (there), Rāvana was a little agitated and spoke to Sardula.
Your colour has changed its natural aspect, and O ranger of the night, you look poorly. Did not come under the control of the wrathful foes?
Thus ordered by him, then (Sārdula), bewildered by fear, addressed that tiger of a Raksasa, saying.
Those powerful monkeys, o king, puissant, strong, and protected by Rāghava, are incapable of being ranged (by us). or
They cannot be conversed with interrogated. All around, the courses are kept by monkeys resembling hills.
As soon as I entered, and was scanning that host, I was discovered. And forcibly taken by the Rākşasa, I was pulled by them hither and thither.
And furiously assailed by the monkeys with thighs, clenched fists, teeth, and palms, I was dragged in the midst of the army by the enraged monkeys.
And, after having been taken all about, I was (at length) taken before Rāma, bleeding, with my limbs showing sorry work, and my senses swimming and paralysed.
And, having been belaboured by the monkeys, I, on craving his kindness with joined hands, was, at his pleasure, rescued by Rāghava, with, Don't, don't!
Having filled up the deep with rocks and crags, Rāma equipped with weapons, stay, occupying the gate of Lanka.
And, letting me off, that one of suspassing vigour, surrounded by monkeys, and, arranging his forces in the Garuda fashion, advance upon Lanka.
He draw nigh to the wall. Therefore, do one of these things in preference to the other, either render back Sītā, or give him battle.
Hearing this, Ravana, lord of Raksasas, then reflecting in his mind, spoke to Sārdula these pregnant words.
Even if the gods, Gandharvas, and Dānavas should array themselves against me, Sītā I shall not give, from fear of all creatures.
Having said this, that exceedingly energetic one again said,You have ranged this army. Who here among the monkeys are heroic?
O amiable one, what is their potency? And what are those monkeys that are hard to approach, like? And, O you of fair vows, whose sons and grandsons are they? Truly relate all this (to me).
Having ascertained their strength and weakness, I shall in this matter adopt my course. Those who wish for fight, certainly take account of all this.
Thus addressed by Rāvana, Sārdula—best of spies-thus began to speak in the presence of Ravana.
O king, that unconquerable one in fight, Jāmbavān, is well known as the son Gadgada, king of bears.
The other son of Gadgada is the son of Śakra's preceptor. By which son, single-handed, was done immense oppression to the Rākṣasa.
The righteous and puissant Sușeņa is the son of Dharma. And the mild monkey, Dadhimukha, O king, is the son of Soma. 1. Righteousness. 2. Moon.
And Sumukha, Durmukha and the monkey, vegadarcin (resembling) Death himself, were for certain begot by the Self-create in the shape of a monkey.* *Another meaning is, “The monkey, Vegadarsi who is death himself in the shape of a monkey." But I give the acceptable sense.
Nīla himself is the son of the bearer of sacrificial oblations;* and Hanumán is famed as the son of the Wind-god. * Fire.
The irrepressible and youthful Angada is the grandson of Śakra. And the lusty Mainda and Dvivida are sprung from Aśvi.
And five are the sons of Vaivasvata, resembling the Reaper himself, Gaya, Gavāks a, gavaya, Sarabha and Gandhamādana.
But I can not enumerate the rest, ten koțis of heroic monkeys-all sons of deities—burning for battle.
And this is Dasaratha's son—this you resembling a lion, who slew Düşana and Khara and Triſiras.
There breathes none on Earth that is like to Rāma in prowess, by whom was slain Virādha and Kabandha, resembling the Destroyer.
No person can on earth describe the virtues of Rāma; by whom have been slain all those Rākşasas that had gone to Janasthāna.
Here also is the virtuous Lakşmaņa, like to the foremost of elephants, coming in the way of whose shafts, even Vasava does not live.
And here are ſveta and Jyotirmukha, sprung from Vāskara's self; and the monkey Hemakūta is the son of Varuna.
The heroic Nalabest of monkeys, is the son of Viśvakarmă. And powerful and impetuous, Durdhara is the son of Vasu.
That foremost of Rāksasas, Vibhisana, your brother, engaged in the welfare of Raghava, has laid seige to Lankā.
Thus have I described to you the entire monkey host stationed in mount Suvela. As for what remain to be done, you are the master.
Hearing those words of the intelligent Kusanābha, his hundred daughters touching his feet with their heads, said,
O king, that life of all, the Air, was desirous of overcoming us, having recourse to an improper way; nor did he regard morality.
We have a father, good betide you; and we live at ease. Do you ask our father about it, if he consent conferring us on you.
But that wicked wight did not listen to our words; and as we were saying this, were we roughly handled by him.'
Hearing those words of theirs, the highly pious and puissant king addressed his hundred beautiful daughters, saying
You have displayed a signal example of that forgiveness which is fit to be followed by the forbearing; and that you have unanimously regarded the honour of my house, also conduces to your praise.
Alike to men and women, forbearance is an ornament. And difficult it is for one to exercise that forbearance, specially in respect of the celestials. And may every descendant of mine possess forbearance like to yours!
Forbearance is charity; forbearance is truth; forbearance, O daughters, is sacrifice; forbearance is fame; forbearance is virtue, you, the universe is established in forbearance;
Then dismissing his daughters, the king endowed with the prowess of celestials, and versed in counsel, began to consult with his counsellors about the bestowal of his daughters, in respect of time and place and person and equability of lineage.
It came to pass that at this time, an ascetic named Culi, highly effulgent, with his vital fluid under control, and of pure practices, was performing Brāhma austerities.
And as the saint was engaged in austerities, good betide you, Urmila's daughter named Somada-a Gandharvi-ministered to him.
And in all humility that virtuous one for a definite period was engaged in ministering to him. And thereat, her spiritual guide was gratified with her.
And, O descendant of Raghu, once he said to her, I am gratified, good betide you! What good shall I render you?
Thereupon, concluding that the ascetic was gratified, the Gandharvi, cognizant of words, exceedingly delighted, sweetly addressed that one versed in speech.
You are furnished with the Brāhma marks, art sprung from Brahmă, and art of mighty austerities. I desire of you a righteous son endowed with the Brāhma ascetic virtues.
I am without a husband, good betide you, and I am no one's wife. Upon me who is your servant you should confer such a son by help of Brāhma means.
Thereupon, well pleased with her, Cūlina conferred upon her an excellent Brāhma mindbegotten son, named Brahmadatta,
And that king, Brahmadatta, founded the flourishing city of Kampilya, even as the sovereign of the celestials founded the celestial regions.
And, O Kākutstha, the righteous king Kusanābha finally decided on conferring his hundred daughters upon Brahmadatta.
And inviting Brahmadatta, that highly energetic lord of earth, with a glad heart conferred his hundred daughters upon him.
And O descendant of Raghu, king Brahmadatta resembling the lord himself of the celestials, by turns received their hands in marriage.
And as soon as he touched them, the hundred daughters were cured of their crookedness, and became free from anguish, and were endowed with pre-eminent beauty.
And upon beholding them delivered from (the tyranny of) the Air, the monarch Kušanābha became exceedingly delighted, and rejoiced again and again.
And he dismissed that lord of earth, king Brahmadatta, in company with his consorts and the priests.
And the Gandharvī Somadā rejoiced exceedingly at the completion of the nuptials of her son; and embracing her daughters-in-law again and again, and extolling her son, she expressed the fullness of her joy. And he dismissed that lord of earth, king Brahmadatta, in company with his consorts and the priests.
And the Gandharvī Somadā rejoiced exceedingly at the completion of the nuptials of her son; and embracing her daughters-in-law again and again, and extolling her son, she expressed the fullness of her joy.
Those heroes, Rāma and Laksmana, their interest secured, with glad hearts passed that night there.
And when the night had passed away and the morning come, they together appeared before the saint, Visvāmitra, and the rest.
And having saluted that foremost of ascetics resembling flaming fire, your addressed him in gentle and honied accents.
These servants of yours, O best of ascetics, have come before you. Do you command, O chief of anchorites, what command of your are we to execute
Thus addressed by them the Maharșis with Viśvāmitra at their head spoke to Rāma, saying,
A highly meritorious sacrifice, O foremost of men, is to be celebrated by Mithila's lord, Janaka. Thither shall we repair.
And you, O tiger among men, men, must accompany us, and there behold a wonderful jewel of a bow.
And formerly this bow of immeasurable energy, and dreadful, and exceedingly effulgent at the sacrifice, had been conferred in court by the celestials (on king Devarata.)8
And neither gods nor Gandharvas, neither Asuras nor Rākşasas nor men, can fix the string upon it.
And desirous of being acquainted with the prowess of this bow, many kings and princes came; but they in spite of their mighty strength, failed in stringing it.
There, O Kākutstha, you will behold that bow belonging to the high-souled king of Mithila, as well as his exceedingly wonderful sacrifice..
That rare bow, O foremost of men, furnished with an excellent device for griping it, had been solicited by Mithila's lord as the fruit of his sacrifice; and the celestials conferred it upon him.
Now, O descendant of Raghu, in the residence of the king, the bow is worshipped like a deity with agaru dhüpa, and various other incenses.
This having been said, that foremost of ascetics, in company with Kākutstha and the saints, departed.
And on the eve of setting out, he addressed the sylvan deities, saying, Luck! I will, with my desire obtained, go from forth this Siddhāśrama to the Himavat mountain on the north of the Jahnavi.
Having said this, that tiger-like ascetic, Kusika's son, along with other anchorets having asceticism for their wealth, set out in a northerly direction.
And as that best of ascetics proceeded, he was followed by Brāhmaṇas, unholding the Veda, carrying the sacrificial necessaries on an hundred cars.
And birds and beasts dwelling in Siddhāśrama followed the high-souled Viśvāmitra having asceticism for wealth.
Having proceeded a long way, when the sun was sioping down, the ascetics rested on the banks of the Soņa. And when the maker of day had set, having bathed and offered oblations to the fire those ascetics of immeasurable energy, placing Viśvāmitra in their front, sat them down. And Rāma also together with Sumitrā's son, having paid homage to those ascetics, sat him down before the intelligent Viśvāmitra.
Then Rama of exceeding energy, influenced by curiosity, asked that foremost of ascetics, Viśvāmitra, having asceticism for his wealth, saying, 'O worshipful one, what country is this, graced with luxuriant woods? I am desirous of hearing this Good betide you, it behove you to tell me this truly.
Thus addressed by Rāma, that one of high austerities and excellent vows began in the midst of the saints to describe the opulence of that region.
Hearing these unpleasant words like to death, Rama, the destroyer of foes, was not pained, and spoke thus to Kaikeyī.
Be it what you say; carrying out the promise of the king, I shall repair to the forest from this place wearing bark and matted hair.
Now I want to know only why that lord of the earth, invincible and the conqueror of foes, does not receive me in the same way as he used to do on previous occasions.
be not angry, Oh worshipful one, I speak before you, be you propitiated well, and I shall go to the forest wearing bark and matted hair.
What is there that I cannot perform, considering it good without suspicion, if I am ordered so by my well-wisher, spiritual leader, father and king, who acknowledges your service (rendered in time of danger).* *The epithet Krtajñena may as well as be rendered into general terms; such as 'who acknowledges services rendered to him.' Here in translation I have followed the commentator who has restricted it to the special sense suitable to the occasion.
But this one sorrow burns my heart, why king did not tell me personally of the installation of Bharata.
What of the command of the king, my father, I shall even at your mandate joyfully make over to Bharata, my kingdom, Sītā, wealth and even my life, thereby satisfying you, and fulfilling my promise.
Do you now console the bashful king; why has he, with his eyes steadily fixed on the ground, been shedding tears slowly?
Let messengers, with fast going steeds go today at the command of the king to fetch Bharata from his maternal uncle's house.
I shall, not even judging the propriety of my father's words, speedily repair to the forest of Dandaka for fourteen years.
Hearing those words of Rāma, Kaikeyi was pleased, and being certain about his departure, hurried on Raghava.
Let it be that messengers with fast going steeds shall go to bring Bharata from his maternal uncle's residence.
I do not think it proper for you, O Rāma, to delay, when you are so anxious; it behoves you therefore to depart from this place speedily to the forest.
The king being abashed, does not himself address you, there is nothing else than this. Do you, Oh best of men, dispel this wretchedness of his.
As long as you shall not hurriedly depart from his presence, Oh Rāma, your father shall not bathe, or eat anything.
'Oh fie!' 'what affliction' sobbing hard with these words, the monarch, filled with sorrow, swooned away and fell down upon the sofa, embellished with gold.
Raising the king up, Rāma, being directed by Kaikeyī, began to hurry on his departure to the forest, like to a steed struck sharp with a whip.
Hearing those cruel and unpleasant words of the wicked Kaikeyi, Rama, not being distressed, began to address her with the following words.
Oh worshipful one, being addicted to wealth do I not long for living in this world; like to Rșis, know me, to be well established in pure religion.
If I can, even at the sacrifice of my own life, satisfy my worshipful father, rest assured it is to be done first in all manner.
There is no virtue greater than the serving of the father and carrying out his words.
Even though not commanded by him, I shall, for your words, live in a solitary forest for fourteen years.
Oh Kaikeyī, certain it is that you are not acquainted with my foremost virtues, inasmuch as possessing full authority to rule me, you have requested the monarch for this.
Excuse me until I ask my mother, and comfort Sītā; even this very day shall I wend my way to the great forest of Dandaka.
If behoves you to do that by which Bharata may govern the kingdom and tend our father, for this is the virtue eternal.
Hearing these words of Rāma, his father, greatly afflicted and incapable of speaking anything on account of sorrow, began to cry aloud.
Worshipping the feet of the king lying insensible, and those of vicious Kaikeyi, that greatly effulgent one went out.
And reverentially going round his father and Kaikeyi, and issuing out of the female apartment, Rāma saw his own friends and relatives.
Then followed him Lakşmaņa, the enhance of Sumitra's joy, greatly angry and with his eyes full of tears.
Going round with reverence the house of installation full of necessary articles, not turning away from it his wistful look, Rāma began to proceed slowly.
Loss of kingdom could not diminish the great beauty of that beloved of the people on account of its everlasting pleasantness, like to the wane of the moon.
There was manifest in his no change of mind, who was about to fly as an exile to the forest and leave the world, like to one emancipated while yet living.
Leaving aside the excellent umbrella and well adorned chowries, forsaking his relatives, chariot, citizens and other people, calmly bearing the affliction in mind and not manifesting the outward signs of sorrow, Rāma, with a view to communicate this unpleasant news to his mother, entered her abode.
All persons, who were present there and who adorned themselves on account of the installation, did not perceive any sign of mental agony on the face of Rāma.
Like to the rays of the fully brilliant autumnal moon, that hero of mighty arms, having control over himself, did not forsake his native cheerfulness.
The pious Rāma, having high fame, entered into the presence of his mother, manifesting great regards for the people with sweet speech.
Then followed him, the son of Sumitrā, of mighty prowess, of equal accomplishments with his brother, and bearing the mental sorrow. Rāma, entering the abode of his mother.
Saw it filled with all sorts of amusements; and even though his mind was not agitated with any mental disturbance seeing the impending calamity of loss of wealth, he was anxious lest the lives of his dear relatives mighty be in danger.
And to Khara deprived of his car standing with a mace in his hand, that exceedingly energetic one, Rāma, precluding his speech with mildness, spoke.
Backed by this mighty host abounding in elephants and horses and cars, you have done an exceedingly wicked deed, execrated by all the worlds. Even if one happen to be the lord of the three worlds, one given to troubling creatures, and who is cruel and engaged in wicked acts, can not exist. All persons destroy, like a snake that has intruded itself, him that dose cruel deeds, hostile to the interests of every one.
People delightedly behold the end of him that doing an action either from covetousness or desire, dose not like a Brāhmaṇi swallowing a Karakā, see the consequence thereof.
What, O Rākṣasa, do you gain by slaughtering exceedingly pious ascetics engaged in righteous acts, living in the forest of Dandaka?
Like to trees whose roots have been reduced, cruel persons, execrated of men, who perpetrate iniquitous acts, do not exist long.
As a tree puts forth blossoms in season, the doer of sinful deeds, at the hour (of repentance) inevitably reaps their fruit in the shape of dreadful anguish (of the spirit).
O ranger of night, as the effect of having taken rice mixed with poison, appears without delay, even so also people readily reap the fruit of their own acts.
O ranger of the night, it is to take the lives of the perpetrators of dreadful sins, who wish ill to men, that I the king have come.
Today the gold-decked arrows discharged by ine, piercing (your body), shall enter into the carth, cleaving it, like serpents falling into an ant-hill.
Slain in battle, you shall in company with your army, follow those people practising piety, whom you have devoured in the Dandaka forest.
Today let those great saints, who had formerly been slain by you, stationed in the sky, behold you slain (in turn) with my arrows, and inhabiting hell.
Do you strike as you like. And youl that are of an odious race, do you put forth your energy. Today I will bring down your head, even as a palm falls to the ground.
Thus addressed by Rāma, Khara enraged and beyond himself with passion, with eyes reddened, replied.
O son of Dasaratha, why having slain inferior Rākṣasas in battle, do you praise yourself without reason?
Those foremost of men that are puissant and powerful, do not, inflated with their energy, mouth (their own consequence).
It is the mean-minded Kșatriyas of impure hearts that magnify themselves among men, even as you, O Rama,do.
What hero, when the hour of his death has approached, publishes in the field his own lofty lineage and sings his own hymn.
As brass wearing the semblance of gold, displays its own defect on being heated*, with a fire lit with Kusa, so you have betrayed your own lightness by this speech of yours. i.c. becomes dusky, (Ramanuja).
You do not see me staying here mace in hand, like a moveless mountain dyed in metals, bearing mobile and immobile things.
I can, mace in hand, deprive you and the three worlds to boot clean of your lives, like the very Destroyer with the noose in his hand.
But I will not parley much with you as much as I could wish: the sun is going to set, and our fight shall be interrupted.
Fourteen thousand Räksasas have been slaughtered by you. I will for their deaths wipe their tears to-day.
Saying this Khara, highly enraged, hurled his mace+ provided with golden rings at Rāma, like to the blazing thunderbolt. Another reading is, plaited with gold.
Thereat, reducing to ashes trees and shrubs, that mighty flaming mace, discharged by Khara's arm, fell before Rama.
And Rāma severed in many fragments that mighty mace, resembling the noose of Death, as ascending the welkin, it was coming down.
Thereupon, like a she-serpent brought down by force of incantations, the mace fell to the earth shattered and riven.
Having thus directed his brother, the highly energetic son of Raghu equipped himself with his gold-hilted scimitar.
And girding himself with his bow bent at three places, which served him ornament,—as well as a couple of quivers, that one of fierce energy sallied out.
Seeing that foremost of monarchs approach, that best of beasts from fear disappeared; and then again showed himself. as an
Thereat girt with the bow and sword, (Rāma) rushed where the deer was; and beheld him illumining all before him with his beauty, and bow in hand (Rāma beheld) him in that vast forest, darting away after gazing at him,-and sometimes seeming to have got beyond arrow range, and at others tempting Rāma (by his vicinity). And sometimes influenced by fear and bewildered, (the deer) seemed to course the welkin; and in the forest now he became visible and now vanished from sight. And like the autumual lunar disc enveloped by indented clouds, he momentarily showed himself, and anon discovered himself at a distance.
And Mārica wearing the shape of a deer, showing himself and disappearing from sight, drew Rāghava a long way from the hermitage.
Thereat Rāma, eagerly anxious to secure the deer, being foiled by the deer, and in consequence growing enraged, wearied out, rested under a shadow, on a sward.
And that ranger of the night, wearing the form of a deer, maddening Rāma, discovered himself (again) at a distance surrounded by (other) deer,
And Rama desirous of taking (the beast), seeing him again, set off at speed. At the very moment the deer disappeared from fear,
And again showed himself at a distance behind a tree. And seeing him, the exceedingly energetic and strong Rāghava, determined to slay him, growing wroth, taking out a flaming shaft, resembling the rays of the sun, powerfully drew his bow, and firmly setting the shaft, and aiming it at the deer, let go the blazing and burning weapon forged by Brahmā, resembling a flaiming serpent.
And that best of arrows, like to a thunderbolt, deeply pierced the breast of Mārīca, wearing the shape of a deer.
Thereat bounding up high as a palmyra palm, that one whose saws had almost run out, uttered terrible sounds, lying on the earth.
And while on the point of death, Mārīca renounced his counterfeit shape. And remembering the words of Rāvana, the Rākşasa reflected, by what means can Sītā send away Lakşmaņa, and Rāvana carry off Sītā staying in solitude?
And pierced to the marrow by that peerless shaft, Marica, renouncing his deer form, resumed his Rākşasa lineaments; and giving up his life attaining a huge person, considering the time had come (for availing himself of the advice tendered by Rāvana), began to cry with the voice of Rāghava, Ah Sita! Ah Laksmana!
And seeing that grim-visaged Rākşasa lying low on the ground, with his person bathed in blood, and rolling hither and thither, Rāma proceeded towards the asylum thinking of Sītā and revolving within himself Laksmana's words.
While returning he thought Mārīca aside Lakş mana said before that this was Mārica's illusion! His words have been verified now. Truly have I killed Mārīca.
Mārīca has given up his ghost exclaiming aloud Ah! Sītā, Ah! Laksmana. I do not know what shall Sītā do hearing the cry? And what shall the mighty-armed Laksmana do?
While pondering thus the hairs of the virtuous-souled Rāma stood on their end. Killing that Räkşasa assuming the shape of a deer and hearing his terrible cry Rāma was overwhelmed with fear arising out of sorrow.
Thereupon killing a deer and taking its flesh he hastened towards Janasthāna.
Beholding Maithili standing humbly by him, Räma began to give vent to his pent-up feelings.
O gentle one, destroying all the enemies in the arena of battle I have subdued your enemy-I have done all that can be accomplished by manliness.
I have reached the other end of my anger, rubbed off (the insult) for my spouse being taken away by the enemy and have killed simultaneously my disgrace and enemy.
My manliness has been displayed today, my laboúr has been crowned with success and today I have fulfilled my promise by my own prowess.
That accidental misfortune, under the influence where of you were carried away by the fickle-minded Räksasa in my absence, has been subdued today by me, a man.
What is the use of his manliness, who when insulted, cannot remove it? Even if he be a great man he may be called mean.
The praise-worthy works of Hanumān-the crossing of the deep and the devastation of Lankā, have been crowned with success today.
The labour of Sugrīva with his army, who displayed valour in the encounter and gave me good counsels, has borne fruit today.
Today also the labour of Vibhişaņa has borne fruit-who renouncing his brother, devoid of all good Qualities, came to my side.
Hearing those words of Rāma, Sītā began to look wistfully like a hind, with eyes full of tears.
Beholding his beloved spouse near him and afraid of popular ignominy his heart was broken into two.
Thereupon he spoke to the exquisitely beautiful Sītā, in the midst of the monkeys and Räkşasas, having eyes resembling lotus petals and black and curling hairs, saying.
As the southern quarter, incapable of being got at by the people, was conquered by the selfcontrolled great ascetic Agasty, so for you slaying Ravana, I (always) anxious to have honour, have removed my insult-as is the duty of a man.
May good betide you-do you know that all my labour in the battle-field, backed by the prowess of my friends, is for you.
To uphold the dignity of my well-known family, to remove the ignominy consequent upon your being stolen away as well as to wipe off my own insult I have encompassed this.
I have suspected your character; you, (Therefore) standing before me, are distressing me like to a lamp before one who is subject to an eye-desease.
Do you therefore proceed, O daughter of king Janaka, wherever you like to one of these ten quarters. I permit you, O gentle one. I have nothing to do with you.
What powerful man, born in a high family, take back his wife considering her as friend out of lust, who has lived long in another's house?
You were taken by Rāvana on his lap, beheld by him with sinful eyes; how can I, taking you back, bring disgrace upon my great family?
The object, with which I have gained you back, has been accomplished. I have got no attachment for you-do you go wherever you wish, O gentle one.
I speak these to you impelled by my sense of duty. If you wish you may live with Laksmana, Bharatga or Satrughna or with Sugrīva or Räkş asa Vibhisana. Do you settle, O Sita, where you may find your own pleasure.
O Sita, (I do not think) Ravana has overlooked you, who lived in his house, beholding you so graceful and beautiful.
Thereupon hearing those unpleasant words from her beloved (husband) Sītā, always sensitive and who had never heard such unpleasant words, trembling like a creeper torn by the trunk of an elephant, began to weep shedding tears profusely.
Having thus described at length and finished the story of Vſtra's destruction Lakşmaņa said:-The mighty Vţtra, the terror of the deities, being slain, and the slayer Indra being assailed by the sin of Brahmanicide, was bewildered and at a loss to ascertain his duty.
Being at his wit's end he repaired to the other side of the Lokāloka mountain and remained there for some time like a coiled serpent.
And again in consequence of Indra's separation, the whole world was agitated, the forests grew dried and the earth was devoid of water. On account of the rivers being dried up and want of rain all creatures grew impatient.
In this wise, the celestials being stricken with anxiety, according to the previous command of Visnu, engaged in celebrating the sacrifice.
With Rșis and Rtvikas they fearfully approached Purandra; and beholding him assailed by the sin of Brahmanicide, they with him, at their head, engaged in celebrating a horse-sacrifice.
After the sacrifice the sin issued out of Indra's person and addressing the high-souled deities said: Do you all ascertain, where I shall go now. There upon highly pleased the deities replied: Do you divide yourself into four portions.
Hearing the words of the high-souled celestials she divided herself into four parts and wishing for a separate habitation said:-By one portion, I shall at my pleasure, live in rivers full of water during rains and shall obstruct people from going there.
By my second portion I shall live perpetually on lands as Uşara;* I tell you the truth. By my third portion I shall for three nights every month live in youthful women proud of their youth-So that men might not live with them. And by my fourth portion I shall enter into the persons of those who shall slay innocent Bråhmaņas. *(A spot with saline soil.)
Hearing those words the deities said What you have said shall be carried out. Do what you wish.
There upon the celestials, delighted, adored their Chief divested of sins and crowned with victory.
And Väsava being installed again on the throne, the whole universe was at rest. There upon Indra worshipped Vişnu in the shape of that wonderful sacrifice.
O descendant of Raghu, such is the power of a horse-sacrifice. O honourable king, therefore, you may perform this sacrifice.
Hearing the charming words of Lakşmaņa, the energetic and high-souled king, Rāma, powerful like Indra, was greatly delighted.
Having accepted those weapons with purity, Käkutstha while proceeding, with a complacent countenance spoke these words to sage Visvāmitra,-
O adorable one, I have received these weapons, incapable of being repressed even by the celestials themselves. Now, O best of ascetics, I would acquire a knowledge of with drawing them.
Upon Kākutstha's representing this, Viśvāmitra of high austerities, endowed with patience, of excellent vows, and pure in spirit, communicated to him the mantras for restraining the weapons.
Do you, O Rāma, accept Satyavat, and Satyakirti, Dhrsta, Rabhasa, Pratihāratara, Paranmukha, Avanmukha, and also Laksya, a Alakṣya, Dędhanabha, Sunābha, Sunabha, Dasaksa, Satavaktra, Dasasirsa, Satodara, Padmanabha, Mahanabha, Indunābha, Svanābha, Jyotisa, Sakuna, Nairasya, Vimala, Yaugandhara, Vinidra, and the two Daityapramathanas, and Śucibāhu, Mahābāhu, Niskali, Viruca, Arcimāli, Dhrtimali, Vrttimān, Rucira, Pitrya, Saumansa, Vidhuta, Makara, Karavīra, Rati, Dhana, and Dhānya, O Rāghava, and Kāmarūpa, Kāmaruci, Moha, Avarana and Jrmbhaka, Sarpanātha, Panthāna, and Varuņa-these sons of Kļśāśva, O Rāma, effulgent, and assuming shapes at will. And, good betide you, O descendant of Raghu, you are worthy to receive these weapons.
Thereupon, Kākutstha with heart overflowing with delight, said,-So be it! And those weapons were furnished with celestial and shining persons, and endowed with visible shapes, and capable of conferring happiness. And some of them were like (live) coals; and some comparable to smoke; and some were like to the Sun or the Moon. And with folded hands, they spoke to Rāma in honied accents; O chief of men, here we are! Do you command as to what we are to do on your behalf.
Then the descendant of Raghu answered, saying, Repair whither soever you will! Recurring to my memory, do you in time of need, render me assistance!
Thereupon paying homage to Rāma, and having gone round him, they replied to Kākutstha, What is yonder wood hard by the hill, appearing like clouds? Great is my curiosity.
It is pleasing to the sight, and abounds in beasts, and is exceedingly romantic, and is adorned with various birds singing sweetly.
Now, O foremost of ascetics, we have come out of a wilderness capable of making one's hair stand on end. And from the pleasantness attaching to this place, I have come to a conclusion.
Tell me, O reverend sir, whose hermitage is this? Have we, O eminent ascetic, reached that spot where dwell those wicked minded wretches of impious deeds, given to slaughtering Brāhmaṇas, who disturb your sacrifice? Where, O adorable one, is that hermitage, repairing to which, O Brahmana, I am to protect your sacrificial rites, and to slay the Raksasas? All this, O foremost of ascetics, I desire to hear, O lord.
Having sent away his friends and determined what to do, Rāma, the delight of the Råghus, commanded the warder, who was seated hard by, saying.
Do you bring in no time, Lakşmaņa, a son of Sumitrā, gifted with auspicious marks, alongwith great Bharata and the irrepressible Šatrughna.
Hearing the words of Rāma and placing his folded palms on his head the warder reached house of Lakşmaņa and unobstructed entered therein.
And having saluted him, with folded palms he said to the high-souled Laksmana and:-"The King wishes to behold you-do you soon go there.
Thereupon being apprised of Rāghava's command and saying 'so be it.' Saumitri ascended his car and went speedily towards Rāma's abode.
Having beheld Lakşmana's departure the warder humbly went to Bharata and having blessed him with folded hands said: “The King wishes to see you."
Hearing of the command of Rāma from the warder, the highly powerful Bharata at once got up from his seat and proceeded on foot.
Seeing Bharata's departure the warder speedily went to the mansion of Satrughna and with folded hands said.
"Do you come, O foremost Raghus, the King wish to behold you.” Lakşmaņa and Bharata are also there.
Hearing the words of the warder Satrughna lowered his head and rising up speedily proceeded to Rama.
Thereupon returning, the warder, with folded। hands, communicated to Rama, the arrivals of his brothers.
So long Rāma was engaged poorly in anxious meditation with his crown bent downwards. Informed of the princes' arrival he commanded the warder, “Do you soon bring the princes here. My life depends upon them. They are my dearest life.
Having obtained Rāma's command, the princes, clothed in white raiment, entered there, with folded palms and quiescent mind.
Having entered there they saw that Rāma's countenance was shorn of beauty like to the moon possessed by Rāhu, the setting sun and the withered lotus and his eyes were full of tears.
Then having approached him quickly, and saluted his feet they all anxiously sat there. Rāma also wiped off his tears.
Thereupon having embraced them with his arms he raised up the princes and pressed them to take their seats. Then he said.
"You are mine all; you constitute my life; O princes, I am governing the kingdom gained by you; you are all learned, pious and intelligent. Do you follow the duties I point out."
Rāma, the descendant of Kakutstha having said this, they, with anxiety and attention, awaited the orders of the king.
Having been well entertained by Sutīksna, Rāma in company with Sumitrā's son, having passed away the night there, awoke in the morning.
And arising in due time, Rāma along with Sītā, bathed in cool waters odorous with the aroma of lotuses; and having in proper time duly worshipped Fire as well as the deities, in that forest containing abodes of ascetics, Rāma, Lakṣmaṇa and Videha's daughter, their sins purged off, seeing the sun risen, approached Sutīksna and spoke to him these mild words.
O Reverend sir, we we have stayed here pleasantly, being excellently ministered to by you. We greet you, and go away. The ascetics urge speed upon us.
We hasten to view the collections of asylums that belong to the holy sages inhabiting the forest of Dandaka.
Now we crave your permission along with that of these foremost of anchorites, steady in virtue, crowned with asceticism and selfcontrolled, resembling smokeless flames.
And we intend to set out ere the sun like to a low-sprung one that has attained to auspicious fortune through evil ways, with rays incapable of being borne, shines too fiercely.
Having said this, Rāghava along with Sītā and Sumitrā's son bowed down to the ascetic's feet.
And as they touched his feet, that best of ascetics, raising Rāma and Lakşmaņa up, embraced them closely and said, O Rāma, go your way safely, in company with Sumitrā's son and this Sītā that follows you like a shadow.
Behold the beauteous asylums, O hero. of these pure-spirited ascetics inhabiting the forest of Dandaka.
You will see blossoming woods garnished with fruits and roots, containing goodly deer, and mild feathered tribes; tanks and pools laughing with blown lotuses, containing pleasant waters, and abounding in Kārandavas; charming mountain-springs; and romantic forests picturesque with peacocks.
Go, O child; and go you also, O Sumitra's son. And come again to my asylum after having seen these.
Thus addressed, Kākutstha along with Laks maņa, having gone round the ascetic, prepared for departing.
Then Sīlā of expansive eyes handed to the brothers excellent quivers bows and shining swords.
Then fastening the graceful quivers, and taking the sweet-sounding bows, both Rāma and Lakşmaņa issued from the hermitage.
And permitted by the Maharşi, the Rāghavas furnished with grace, equipped with bows and scimitars, swiftly set out along with Sītā.
There upon the great saint said:-Hear, O king, O you gifted with great energy, for what I have come here. O you of great strength, the great Patriarch has sent me to you.
O hero, I am your son. You did, in your pristine birth, beget me on Maya-I am Kala, the destroyer of all.
Lord Brahmā, the father of all creatures, has said that you did promise to preserve the three worlds.
Formerly when having slain all animals by your Māyā you went asleep in the waters of the mighty deep I was born.
There after you did create the huge-bodied Ananta, living in the waters as the king of serpents. Then you did create two highly powerful Asuras named Madhu and Kaitabha. At that time the bones of those two Asuras having been scattered far and wide this earth containing many mountains was named Medini.
Having procreated me in your lotus navel, dazzling in celestial brilliance you did employ me in the work of generation.
I took the charge and procreated men; but finding no other means to preserve them I worshipped you, the lord of the universe and said:-0 lord, you should protect the creatures, for you are my father and giver of energy and therefore irrepressible.
Thereupon for concerning means for the preservation of creatures, you did renounce your irrepressible shape and assume Vişņu form.
And taking your birth from Aditi's powerful son, you went engaged in enhancing the delight of my brothers. You did use to protect the deities whenever they were assailed by any calamity.
O lord of the universe, it is for that reason, on beholding the destruction of creatures you went born on earth to slay the Ten-necked demon.
And at that time you did promise that you would live in the land of mortals for eleven thousand years.
There upon you did assume a human form to carry out your desire. Now that period is ripe and this is the proper time to inform you of it.
O great king, do you wait in this land of mortals if do you wish to govern people for some time more. And if did you wish to repair to the region of immortals, do you again lord over the deities in your Vişņu form and let them be freed from anxiety. O Hero, the Patriarch has sent this intelligence to you.
Hearing those unequalled words of the Patriarch from the mouth of Kala, the destroyer of all, Rama smiling said.
I have been greatly pleased and happy for your coming here O my son, I descended on earth to bring about the well-being of the three worlds. May good betide you. I shall now repair to from where I have come here.
I was thinking of this when you did come here. Therefore, I have no doubt in this. O lord of destruction, the immortals are dependent on me, so I shall be with them in all works. The Great Patriarch has said the truth.
As you look on, I shall describe to you those leaders who shall put forth their prowess for Rāghava, and lay down their lives in his behalf.)
That one of dreadful deeds the long hairs on whose long tail, coppery, and yellow, and black, and white, thrown up, look like the rays of the Sun, and are trailing over the ground, is the monkey, named Hara; whom follow hundreds and thousands (of monkeys) desperately upraising trees, intent upon (scaling) Lankā-the leaders of the monkey-king and his servants present (in this conflict.)
These whom you behold present, resembling mighty masses of sable clouds, like to black collyrium, of genuine prowess, countless and incapable of enumeration, dwelling in mountains, provinces, and rivers, terrible bears-approach you, O king. In their amidst is their king, grimeyed and of fierce appearance, like to Parjanya* encompassed by clouds, who dwell in that best of mountains, Rikkhavān, drinking of the Narmadā. *Indra
Behold this one resembling a hill-younger brother of Dhūmra, lord of all the bears. He is equal to this brother in beauty, and of superior prowess. This leader of redoubtable leaders is named Jämbavān. He is mild, obedient to his superiors and fierce in fight.
The intelligent Jāmbavan assisted Sakra signally in the war of the gods and Asuras, and he has won many boons (in consequence).
Ascending the tops of mountains, these hurl down gigantic crags huge as colossal clouds, for does (the fear of)-death (ever) disquiet them. And their bodies covered with hair, they resemble Raksasas and ghosts (in their conduct).
This one one of immeasurable energy has innumerable troops going about, who behold this leader of leaders under unusual excitement leaping and resting (by turns). This lord of monkeys dwell near the thousand-eyed Deity; and this leader of hands, gifted with strength, is named Rambha.
He that going touch with his side a mountain situated at the distance of a Yojana, and, rising up, measurə the same length, and whose beauty is surpassed by none among quadrupeds, is known under the name of Sannādana, the grand father of the monkeys; this intelligent one battlºd did he meet with discomfiture. This is that general of the forces. *There is a word, rane, in battle-in this line, left out on the ground of pleonasm.
He whose prowess is like that of Śakra, is this one begot by Fire on a Gandharva's daughter, for assisting the celestials on the occasion of the nor war of the gods and the Asuras. And this graceful and powerful one-best of monkeys-disport in that sovereign of mountains inhabited by numbers of Kinnaras, where king Vaiśravaņa eate rose apples, and which, O lord of Raksasa, ever conduce to the pleasure of your brother. And this one who never , extoll himself in battle, is named Krathana-leader of hosts. Surrounded by a thousand Koti (of troops), and stationed in the midst of the monkeys, he hope to subjugate Lankā with his own troops alone.
And he that roam about the Gangā, terrifying leaders of elephant-herds, remembering the former hostility of the monkeys and the elephants, is this leader of bands, who, roaring, oppose wild elephants in mountain-caverns and crush trees, and forernost of monkeys, and chief of the monkey-forces like Sakra himself in heaven, sport, resorting to Uciravija pertaining to Mandara, best of mountains, on the golden river.* A thousand lacs of monkeys, elated with vigour and prowess, setting up roars and furnished with (long) arms follow him; and this one is the leader of those high-souled monkeys. And, o king, he whom you see resembling clouds uplifted by the winds, is a leader named Pramāthi. And his fleet-coursing soldiery are fiery, and volumes of red-hued dust are scattered about him profusely on all sides. *Ganga.
These wondrous strong and dreadful Golāngülas* numbering hundreds and hundred thousands, seeing the building of the bridge, surrounding, O mighty monarch, the leader named Gavākṣa—a Golāngūla-set up shouts, intending to demolish Lankā with their prowess. *Vide anti.
Where the trees bring forth fruits of every season and the black bees resort, in the mountain furnished with solar splendour, which the Sun circumambulates, by whose radiance ever beam beasts and birds with like hue, whose table-lands are never forsaken by magnanimous Maharșis; where the trees yield every object of desire and all are fraught with fruits; in which best of mountains excellent honey is founds, there in the charming Golden hill, O king, sport this one—the foremost of the principal monkeys, Kaśarī by name, a leader of bands.
There are sixty thousand charming Golden hills. In their midst is that best of mountains,* even as you, O sinless one, are among the Raksasa. *Savarni Meru.
There in the inmost hill dwell (monkeys) tawny-hued; and white, with coppery faces; yellowish like honey; sharp-toothed; having nails for their weapons, and four teeth like lions; irresistible like tigers all equal to Vaicawānara, and resembling flaming venomous snakes; furnished with long tails; like to mad elephants; seeming like gigantic hills; roaring like mighty clouds; with eyes tawny and round; of terrific mien; and emitting sounds, and these are gazing at Lankā, as if devastating her.
This powerful one staying in their midst, is their leader, eager for victory; and the puissant (monkey) always look like the Sun himself; and this one, o king, is famed on earth by the name of Satabalr.
This heroic one, powerful and mighty, established in his own prowess, hope to devastate Lankā with his own forces. And for compassing Rāma's desire, the monkeys does not cherish and kindness for his life.
Gaya, Gavākşa, Nala, and the monkey Nīlaeach of these is encompassed by ten koțis of warriors.
(Besides these), there are other choice monkeys dwelling in the Vindhya mountain, but I cannot enumerate these (monkeys) possessed of fleet vigour, in consequence of their vast number.
All these, O mighty monarch, are of exceeding prowess, all possess persons resembling mighty mountains; and all are competent in a moment to remove and scatter the Earth with them.
Then Akampana bestirring himself, speedily issuing out of Janasthāna, spoke to Rāvana,
O king, a great many Rākşasa living in Janasthāna, have been slain, and Khara also had been slain in battle. I alone have with much difficulty managed to come here.
Thus addressed, the ten-necked one, flaming up in energy, with his eyes reddened in wrath, said this to Akampana,
Who, having his days numbered, had ravaged the dreadful Janasthāna? Who shall no more wend the way of all beings?
Doing me a bad turn, Maghavan himself, or Vaiśravana, or Yama, or Vişnu, cannot attain happiness.
I am the destroyer of the Destroyer himself; and I burn even very Fire. And I can bring Death itself to mortality.
I can by my impetus resist the force of the wind. And when enraged, I can by my energy consume the Sun and Fire.
Thereat, Akampana, with joined hands, from fear replied to the ten-necked Rāvana, in faltering words, beseeching courage.
Thereat that foremost of Raksasas, the tennecked one, granted him courage. Then inspired with confidence, Akampana without fear spoke,
There is a son of Dasaratha, youthful, resembling a lion*, named Rāma. of broad shoulders, and possessed of excellent beauty of long and mighty-arms. (he) is sable-hued, of high fame, and of matchless prowess and vigour. It is he that in Janasthāna has slain Khara with Dusana. Another reading is Virunga: i upopetu: possessed of handsome person.-
Hearing Akampana's words, that lord of the Rākşasas, Rāvana, breathing like a mighty serpent, said these words,
Tell me, O Akampana, has Rāma come to Janasthāna, accompanied with the sovereign of the celestials and the body of the immortals?
Again hearing Rāvana's words, Akampana described the strength and energy of that highsouled one.
(He) is named Rama, and is exceedingly energetic; the foremost of al bowmenfurnished with celestial panoply; and is possessed of pre-eminent prowess in warfare.
Like to him in strength, of red eyes, and gifted with a voice like the sound of a kettledrum, his younger brother, Laksmana has a countenance resembling the full-moon.
He has met with him (Rāma) as the wind meeteth with a flame. he is endeued with grace, and is the foremost of monarchs. It is he who has ravaged Janasthāna.
The magnanimous gods did not come there, No doubts need be entertained on this head. The feathered shafts, plated with gold near the plumed part, becoming five-mouthed serpents at up the Raksasas.
Wherever oppressed with fear the Rākṣasas go, they see Rāma stationed before them. In this way, O sinless one, has Janasthāna been exterminated by him.
Hearing Akmpana's words, Ravana said, “I will go to Janasthāna for slaying Rāma with Laksmana.
When he had said this, Akampana said, He ar, O king, the true report of Rāma's prowess and manliness.
Enraged, the highly famous Rāma cannot by putting forth vigour be checked. And by means of his shafts, he can me river in full flood turn its course. And he can bring down from the sky its stars and planets, and that graceful one can recover the depressed Earth.
That lord can sub-merge all creatures by riving the continents of the sea, and with his shafts can resist the onset of the occan, and the wind; and that illustrious one that foremost of persons by virtue of his vigour, destroying the worlds, can again create all creatures.
O ten necked one, forsooth, Rāma cannot be subdued in conflict, either by you or the world of Rākşasas, as heaven is incapable of being attained by a sinner.
I deem him incapable of being slain by all the Gods and Asuras together. This alone is the means of slaying. Do you heedfully listen to it!
He has a wife of sterling worth in the world, and that slender-waisted one is known by the name of Sītā. She is in the full bloom of youth, and has a symmetrical person-a jewel among womankind embellished with jewels.
And neither a goddess, nor a Gandharvī, nor yet an Apsarī, nor a. Pannagī is equal to her; and what is a human female?
Thrashing him, do you in the mighty forest, carry away his wife. Without Sītā, Rama shall cease to exist.
Thereupon, the lord of the Rākṣasas, Rāvaņa, happened to relish those words; and reflecting (a while), that mighty-armed one addressed Akampana.
Excellent well. I will go there alone, accompanied by my charioteer only. I will this very morning with a glad heart bring Vaidehi to this spacious palace.
Saying this, Ravana departed, lighting up all sides, on a sun-shiny car, yoked with mules.
And coursing the firmament, that mighty car of that foremost of Rākşasas looked like the Moon among clouds. And proceeding far, he, approaching the asylum (of Taraka's son), presented himself before him. And Mārīca entertained the king with meats and drinks passing human.
Having entertained him personally with a seat and water (to wash the feet), Marica spoke these pregnant words.
O king, O lord of the Rākşasas, is it well with the worlds? I am filled with fear: I apprehend that all is not right, since you have come hither (alone) in such post-haste speed.
Thus addressed by Mārica, the highly energetic Ravana, versed in speech, said.
My child, the guards (of Janasthāna) have been slain by Rāma of untiring energy; and all What Janasthāna, incapable of being slain, has (by him) been brought down in battle.
Do you, therefore, assist me in carrying away his wife. Hearing these words of the lord of Rākş asas, Mārīca said.
What enemy of yours in the guise of a friend, has spoken of Sītā to you? And, O foremost of monarchs, who, having been, entertained by you, dose not bear you good will?
Tell me, who is it that has told you, 'Bring Sītā hither?' Who is it that has set his heart on severing the summit of the entire Räksasa world?
He must be your enemy that excites you to this. Of this there is not the least doubt. he wishes to extract through your agency the fangs of a venomous snake.
Who (intends) to lead you astray by imposing on you such a deed? Who, O king, has struck in the head, you that was slumbering in peace?
Rāghava in war is like a mad elephant, having unblemished ancestry for his trunk, perspiration for his temporal exudation; and arms resting well beside him for his tusks. O Rāvaņa, you are not competent even to look at an him.
You ought not to rouse up the slecping manlion, that slayer of skilful Rākșasas resembling deer, with his sport in the field, for his joints and down; arrows for his body and sharp scimitar for his teeth.
O Sovereign of the Räkşasas, you ought not to plunge yourself into this dreadful, and abyssless ocean, having the bow for its alligators, activity of arms for its shine, arrows for its billows, and engagement for its waters.
Be propitious, O lord of Lankā! O foremost of Rākşasas, with a contented heart, you had better go your way to Lankā. Do you ever sport with your own wives: let Rāma in company with his wife, sport in the woods.
Thus addressed by Mārīca, the ten-throated Rāvana desisted, and entered Lankā the best of capitals.
Hearing that Akampana had been killed, the lord of Raksasas, overwhelmed with anger, with his face somewhat fallen, cast his eyes on his counsellors.
Then pondering and reflecting for a while, in the forenoon he went round the city of Lankā for inspecting the barracks.
The king surveyed the city guarded by the Rakşsasas, covered with innumerable barracks, and crowned with ensigns and standards,
Seeing the city besieged, Ravana-lord of the Rākşaşas-seasonably spoke words of welfare to Prahasta skilled in fight.
"Save battle, deliverance find I none for the city suddenly beleaguered and put to straits.
And this strain must be borne by these versed in warfare-me or Kumbhakarna or you-my general or Indrajit or Nikumbha.
Therefore do you from this place, speedily taking this force, march to where the monkeys are, for securing victory (in the encounter).
And as soon as you set out, the monkeyforces, hearing the roars of the foremost Rākșasas-speedily setting themselves in motionshall flee away.
And volatile and haughty and of fickle minds, the monkeys will not be able to bear your shouts; even as elephants are incapable of bearing the roaring of a lion.
And on that monkey-army running away, Rāma in company with Sumitrās son, deprived of his power and shorn of support, shall, O Prahasta, come under your subjection.
In this matter, your being slain is uncertain, but victory is certain. Now do you, as you weigh out welfare, declare yourself for or against this course.
Thus addressed by Ravana, Prahasta-general of the forces-said to the Rākşaas-chief; like Uśanas addressing the lord of Asuras.
O king before this we had deliberated together with wise counsellors, and then we disputed with each other in our respective views.
And I had declared myself for giving up Sītā as fraught with our welfare; and we saw war involved in withholding her.
I have ever been honoured by you variously with gifts and regard and soft speech. And what is your good for which I shall not be at the pains?
My life I do not care to keep, nor yet my sons or my wife. Behold! for you will I offer up my life into the sacrificial fire of conflict.
Having said this to his master-Rävaņa-the general, Prahasta, addressed his generals staying before him, saying.
At once bring up the mighty host of Raksasas Today in the field of fight will I entertain the flesh-feeding fowls of the forest with the bodies of the foes slain with my resistless shafts.
Hearing his speech, the highly powerful leaders arrayed the army in that abode of the Raksasa.
In a moment Lankā swarmed with heroic and terrific Rākşasas equipped with various arms, as if with elephants, as well as with people worshipping Fire and bowing down to Brāhmaṇas. And the perfumed breeze blew, laden with the incense of sacrificial offerings.
The Raksasas, inspired with martial ardour, put on diverse garlands, consecrated with scriptural formulae; and donned on their armour.
And furnished with their boys and wearing their armour, the Rākşasas, on seeing king Ravana, leaving (their vehicles), stood, surrounding Prahasta.
The greeting the monarch, Prahasta, furnished (with all appliances of battle), winding his dreadful trumpet, ascended his car; having all sorts of weapons; yoked with wondrous fleet steeds; driven by a competent charioteer, excellently furnished; sending up sounds resembling the rumbling of mighty masses of cloud, appearing like the very sun or Moon; invincible with a serpent-standard; having a defence as well as a portion exceedingly handsome; netted with gold all round; and seeming to be laughing in grace.
Then ascending this car, Prahasta, whom Rāvana had entrusted with authority, surrounded by a vast host, swiftly went out of Larkā. And then there were heard the sounds of kettledrums, resembling the roars of Parjanya, and the sounds of musical instruments, as if filling the Earth.
And on that general of the forces marching, sounds of conchs were heard (all around); and the Rākşasas of dreadful forms and huge bodies, going before Prahasta, advanced, emitting tremendous roars.
Narāntaka, Kumbhahunu, Mahānāda, and Samunnata Prahasta's counsellors all of themwent on, surrounding him.
And he went out by the Eastern entrance, environed by this exceedingly dreadful array, resembling troops of elephants.
And resembling the Destroyer-Yama himselfPrahasta in rage went out surrounded by that mighty host resembling the sea.
And at the tumult raised by their exodus, as well as the roars of the Rākşasas, all creatures in Lankā began to cry in preternatural tones.
And swarming under the cloudless welkin, birds feasting on flesh and gore began to gyrate at the right hand of the car.
And dreadful jackals, emitting live flames from their mouths, set up cries. And stars began to shoot from the firmament; and the winds to ruffle.
And enraged at each other, the planetary bodies were shorn of their brightness. And clouds emitting sharp sounds, showered down blood upon the car, and those marching in front were washed therewith. And alighting at the top of the standard, a vulture set up cries, facing the south and began to prick both its sides, thereby depriving (Prahasta) of his grace.
And from the hands of his charioteer and his driver conducting the steeds, never given to turning away from the field the goad began to drop again and again.
The auspiciousness that was bright and rare when the army set out, was clean gone in a moment, and the steeds began to stumble on even ground.
And as Prahasta of renowned worth and valour marched, the monkey-army equipped with various arms, presented themselves before him.
And loud was the tumult that was raised by the monkeys. And mighty was the din that was heard of those, uprooting trees and taking up ponderous crags, of the Räkşasas roaring and the monkeys storming in both the exhilarated armies of Raksasa and wood-rangers, of vehement and able (warriors) eager for slaying each other, and challenging each other to fight.
And like an insect falling into a flame, the wicked-minded Prahasta for obtaining victory, increasing his impetuosity entered into that host of the monkey-king.
Having bade adieu to Satrughna, Rama, the descendant of Raghu, was greatly delighted by governing his subjects piously in the company of Bharata and Laksmana.
Some days having passed in this wise-a villager, an old Brālimaņa, arrived at the palace gate with a dead boy.
That Brāhmaṇa, stricken with affection, again and again bewailed in various piteous accents exclaiming What heinous crime had I committed in my pristine birth that I have been constrained to witness the death of my son.
My son, you have not as yet completed fourteen years. To my misery you have met with untimely death. Forsooth, for your grief, O my son, myself and your mother shall soon be snatched away by death.
I do not remember to have ever uttered a falsehood, or injured an animal or perpetrated any other crime. Therefore for some other sinful action, this boy, without performing the son's duties towards his parents, has gone to the abode of death.
Save under the regime of Rama, I have never seen or heard of the dreadful death of such a boy who has not attained the age.
Forsooth, Rāma has perpetrated a mighty iniquity for which boys, during his administration, have been meeting with untimely death.
In other governments boys have no fear of such an untimely death. Therefore, O king confer life upon this dead child. Or else with my spouse I shall renounce my life at this gate like one having no lord. O Rāma, soiled by the sin consequent upon the destruction of a Brāhmaṇa, do you live long happily with brother.
O you of great prowess, up to this time we have lived happily in your kingdom. And now, O Räma, under your subjection we are being troubled with the sorrow or our son's death. We have been brought under the influence of Kāla; so in your kingdom there is not the least happiness for us.
Having attained Rāma as its lord, the kingdom, of the high-souled Ikşvākus, has attained to the condition of one having no master, where during Rāma's regime the death of a boy has been brought about. For being impiously governed by a king, for his sin, the subjects meet with calamities. And a king following evil tracks and not governing the subjects righteously people meet with untimely death. Therefore, when a king does mot suppress the crimes committed by people either in cities, or provinces the fear, of untimely death, comes in.
Evident it is therefore that undoubtedly the sin of the king has appeared in cities and provinces. And for that reason this boy has met with death.
Being overwhelmed with sorrow that old Brāhmaṇa again and again remonstrated with the king in these 'piteous words and afterwards covered the dead body (of his son.)
After Tārā, having a moon-like countenance, had spoken thus, Vāli, remonstrated with her and said.
O you of exquisite loveliness, my brother, and specially my enemy, is roaring lowly and haughtily-and how shall I put up with it?
O timid damsel, heroes, who have never been defeated and have never fled away from the battle field, had rather meet with death than put up with this ignominy.
I am incapable of bearing this proud uproar of Sugrīva, having a defective neck and desirous of entering into conflict with me.
Fearing danger from Rāghava, you needst not entertain any anxiety on my account. Why shall that virtuous-souled and grateful Rāma perpetrate iniquity?
Do you therefore return with my other wives. Why do you follow me again? You have already shown your friendship and respect for me. I shall repairing thither, only fight with Sugrīva. I shall crush down his pride and not destroy him.
I shall deal with him mercifully in the battle as you does wish and being struck with fists and trees he shall fly away.
Forsooth, that vicious-souled one shall not be able to withstand my pride and proficient skill in warfare. O Tārā, you had already displayed your attachment to me by giving me good counsels.
By my life, do you go back with the other members of my household, I shall only return after bringing about the discomfiture of my brother in the battle.
Thereupon, Tārā, dextrous and of sweet accents, embracing Väli, went round him, with tears trickling from her eyes.
Having performed Sastayana or the ceremony of benediction, that one gifted with a knowledge of Mantras, and desirous of Vāli's success, went, overwhelmed with grief, to the inner-apartment in the company of other females.
After Tārā had departed to her own quarters with her female companions, he issued out of the city sighing like an enraged serpent.
And the quick-paced Vali, exceedingly wroth, sighing, cast his looks around with a view to behold his enemy.
And that highly effulgent one espied Sugrīva, having a golden yellow hue, tightly clothed, standing firm on the earth and shining like to burning gold.
And beholding Sugrīva stationed thus, the greatly enraged Vāli, of mighty arms, put on his clothes tightly well.
Highly powerful and closely habited, he, clinching his fists, proceeded towards Sugriva, and waited for the action.
Sugrīva too, clinching his fist and exceedingly wroth, proceeded towards Vāli, wearing a golden garland.
And beholding Sugrīva, adept in warfare having his eyes reddened with ire, advance quickly, Vāli spoke.
Behold, I have clinched this terrible fist, arranging close my fingers; and one blow from me will take away your life.
Being accosted thus by Vāli, Sugrīva, exercised with wrath, spoke to him, saying,—This my fist shall strike you on your head taking away your life.
Thereupon being struck by Vāli, waxing worth and approaching him quickly he began to vomit out gore like to a mountain having springs.
And Vāli too was struck down by Sugrīva, fearlessly taking up a Sāla tree, like to a mountain clapped by a thunderbolt.
Being thus smitten by the tree and overwhelmed with the strike of Sāla he was troubled like to a heavily laden boat in the midst of an ocean.
And these (two brothers) gifted with mighty strength and prowess and motion of Suparna, and having huge persons fought with each other like to the Sun and Moon on the sky.
They were inimical to each other and intent on finding their mutual dark sides. And Vāli, gifted with strength and prowess, fared better in the conflict, and that highly powerful son of Sun-Sugrīva, was worsted.
And having his pride crushed down by Väli and strength greatly reduced, Sugrīva in anger pointed him out to Rāma.
Thereupon there took place a mighty conflict between them like to Vitra and Vāsava by means of trees with branches, hills, nails, hard as thunderbolts, fists, knees, legs and arms.
And these two monkeys ranging in the forest, fought with each other, having their persons bathed in blood, and roaring like to clouds.
Rāghava again and again beheld the weak points of that monkey chief Sugrīva, losing his strength by and by.
And beholding that chief of monkeys greatly distressed, the highly powerful and heroic Rāma cast his looks upon his shaft, having the destruction of Väli in view.
And fixing on his bow an arrow resembling a serpent, he stretched it like to Death drawing out his cycle of time.
Being terrified by the sound of his stringing of the bow the birds and beasts, dismayed as on the eve of dissolution, fied away into different quarters.
And a mighty shaft, like to thunderbolt and resembling flaming fire, being hurled by Rāma, alighted on the breast of Väli.
Being wounded by that shaft that highly powerful chief of monkeys, gifted with prowess fell down on the earth.
Like to ſakra's banner in the full-moon of Asvin, Vali, with his throat choked with vapour, losing all sense and sighing hard, fell dead down to the ground.
As the great God Hara emitted forth fire with smoke from his mouth, so that best of men like to Death hurled an excellent, flaming and foedestroying shaft, resembling gold and death itself.
Thereupon being bathed in blood that son of Vasava, fell senseless on the ground, in the conflict like to a blossoming Asoka growing on a hill and Sakra's banner struck down on the earth.
That high-souled one of Ikşvāku's line had competent counsellors, capable of administering business, of diving into the motives of others, and ever intent upon the good of the monarch. And that heroic king had eight famous Counsellors, pure and devoted to the royal service.
They were, Dhrsti, Jayanta, and Vijaya, and Surăştra, and Răstravardhana, and Akopa and Dharmapala, and Sumantra the cight, conversant with profit.
And he had two family priests beloved to him; viz., those foremost of saints. Vasistha and Vamadeva.
And he had other counsellors besides, viz; Suyajna, and Javali, and Kasyapa, and Gautama, and the long-lived Markandeya, and the regenerate Katyayana.
Ever associated in counsel with these Brahmarsis, his priests and counsellors serving the dynasty from father to son, were learned yet modest. and bashful, and conversant with policy, and of subdued-sense, and auspicious, and highsouled, and accomplished in the art of arms, and of high renown, and cautious, and acting according to their word, and possessing energy, forgiveness and fame and ever precluding their speech with a smile, and never committing themselves to a lie either from anger or interest or desire.
And they were not unknown to what was done or sought to be done in the midst of their own or a hostile party. And they were adept in intercourse with people, and well-tried in friendship by the monarch.
And they were ever busy in replenishing the exchequer and in levying troops. And they did not cherish ill will even towards enemies, when innocent.
And they were heroic, and ever high-spirited, following policy, and protecting those citizens that were pure.
And not bearing ill will towards Brahmaņas and Khatriyas, and filling the treasury, by inflicting punishments according lo the offences of the persons guilty.
And during the time when those pure ones of one mind presided over the justice of the kingdom, there was neither in the city nor the provinces any that was a liar, or 'wicked, or going after others' wives. And peace reigned all around the city and the provinces.
And the ministers wore excellent raiment, and ornaments, and were engaged in observing pure Vows, and ever kept their eye of policy open in the interest of the monarch.
And the king considered them as crowned with virtues, and they were famed on account of their prowess, concluding unerringly in consequence of their intelligence of other countries. And in all climes and times they could manifest their noble qualities.
They inculcated noble qualities in all aspects and were not devoid of virtues. And they were cognizant of war and peace, and possessed of goodness, passion and ignorance.
And they could keep their counsel and judge of things finely, and were well-versed in the art of policy, and ever fair-spoken.
Surrounded by such counseliors endowed with various qualities, the faultless king Dasaratha ruled the earth.
And gathering intelligence by means of spies, and righteously protecting the subjects, and preserving the people, and not sacrificing his duties.
Famed over the three worlds, and munificent, and linn in promise in battle, the tiger among men ruled over this earth.
Nor did he ever meet with a foe that was either his equal or superior. And possessed of friends, and having obedient commanders, and extricating his thorns by his might, that king ruled the earth, even as the lord of celestials rules heaven.
And surrounded by those counsellors studious of his welfare, and bearing affection towards him, and clever, and competent, that king, by virtue of his prowess in subduing others, resembled the sun surrounded by his rays.
Hearing the words of Guha, exceedingly unpleasant, Bharata as soon as he heard them, became plunged in thought.
And then taking heart for a while, that tenderfamed one possessed of immense strength, gifted with leonine shoulders and length of arms, having expansive eyes resembling white lotuses, young in years, and endowed with a handsome presence, afflicted with great grief, was overpowered, like an elephant wounded in the heart with a goad.
Seeing Bharata deprived of his senses with his countenance covered with pallor, Guha became exceedingly agitated, like a tree during an earth quake.
Seeing Bharata in that condition, ſatrughna who was near, taking the former on his lap, began to cry, almost deprived of his senses and oppressed with grief.
Thereat, all the mothers of Bharata, fasting, undergoing distress, and afflicted with the calamity that had befallen their lord, came forward, and surrounding Bharata, began to lament him fallen on the ground. And the distressed Kausalyā drawing nigh embraced him like a cow approaching her calf; and weeping from excess of grief, spoke to Bharata, saying.
My son, does any malady afflict your body? Now the life of this royal race is, without doubt, in your hands.
Ráma having gone away along with his brother, I shall, O son, live, seeing you. King Dasaratha having departed this life, you alone are our lord.
Have you, my son, heard anything unpleasant concerning Lakṣmaṇa; or the son of that one having an only son,* who has gone to the forest along with his wife? *Meaning herself.
Having taken comfort for a while, that one of high fame weeping, and solacing Kausalya, spoke to Guha, saying.
Where did my brother pass the night? And where did Sītā? And where did, again, Laks maņa? And in what bed did he sleep, and what did he previously partake of? Do you, O Guha, tell me this.
Thereat, well pleased, Gulha, the lord of Nişādas, related to Bharata how he had acted in respect of Rāma, his dear guest, studious of his welfare.
I procured for Rāma's use rice and fruits and roots and various kinds of food.
All these Rāma having truth for his prowess accepted, but observing Ksatriya morality, he did not take them.
'O friend, we ought not to take anything: ours is always to give.'
Thus did that magnanimous one beseech us. On the high-souled Lakşmaņa bringing water, Rāghava having drunk it, fasted along with Sītā.
Then Lakşmaņa drank up the water that remained. Then the three with fixed minds silently performed their adorations to the Twilight.
After that, Sumitrā's son prepared a goodly bed for Rāghava, himself bringing Kuća grass.
And in that bed lay down Rāma in company with Sītā. Next washing their feet, Lakşmaņa turned away.
This is the foot of the Ingudī, and this that grass. On it both Rāma and Sītā lay down that night.
Fastening on his back a pair of quivers filled with arrows furnished with finger-fences, and taking his mighty bow, Lakşmaņa all night kept watch around.
I also taking an excellent bow, remained where remained Lakṣmaṇa, and surrounded by my kindred who stayed there vigilantly, equipped with bows, guarded him that resembled the mighty Indra.
Hearing of the arrival of the Bharata with the army Gargya and Yudhajit, the king of Kekayas, were greatly delighted.
He, the king of Kekaya, with a huge army they speedily went out for conquering the Gandharvas.
There upon the highly powerful and lightarmed Bharata and Yudhājit, with the soldiers and followers, arrived at the city of Gandharvas.
Having heard of the coming of Bharata the highly powerful Gandharvas gathered round and sent up leonine roars.
There upon began the battle capable of making down erect and continued for a week. On neither side there was victory or defeat.
On all sides there flowed streams of blood and there were afloat human bodies. Daggers, Saktis and bows were like the banks of the river.
There upon enraged Bharata, Rāma's younger brother, discharged a dreadful arrow named Samvarata resembling the fire of dissolution against Gandharvas.
Having bound them all with the noose of death and sundered them with Sangharata, Bharata despatched all the Gandharvas to the abode of death.
Even the celestials could not recollect if such a dreadful encounter had happened before. In a moment the huge Gandharva host was slain. After the destruction of the Gandharvas, Kaikeyi's son Bharata set up two excellent and prosperous cities in the province of Gandharva.
And he placed Takṣa in Takşasilā, the beautiful city of Gandharvas and Puşkala in Puşkalāvati of Gāndhāra province.
Both the cities were filled with profuse riches and jewels and covered with various gardens. As for many ornaments both of them as if vied with one another.
By just purchases and sales, and by the conduct of the people the cities grew highly charming. Both of them were filled with gardens and conveyances. Rows of shops were well arranged by the streets in both the cities.
Both of them were adorned with many excellent fancy articles, picturesque houses, charming palaces and many beautiful and high Tala, Tamāla, Tilaka and Vakula trees.
Having reared up those two cities within five years, Rāma's younger brother, the mighty armed Bharata, son of Kaikeyl, returned to Ayodhyā. ?
Like to Vasava saluting Brahmå he adored the high-souled Raghava the very personation of virtue and communicated to him duly the destruction of the Gandharvas and the establishment of the two cities. And hearing the words of Bharata, Råma attained to an excess of delight. are
Alighting from the car, Hanumān possessed of vigorous activity, leader of monkeybands-nearing the wall, looked like lightning within a mass of clouds.
And having gone round the mansions of Ravana, and not seeing Janaki, the monkey Hanuman said,
Striving after Rāma's welfare, I have again searched through Lankā; but I do not see Vaidehi's daughter, Janaki, having all her limbs endeued with loveliness.
And I have explored pools, and watery expanses, and tanks, and rivers, and streams, and marshes, and and woods, and citadels, and mountains, yea, all this earth; but Janaki I do not fimd.
The vulture-king Sampati had told that Sītā was in the mansion of Rāvaņa. But why do I not see her (here)?
Or dose Maithili Sītā, daughter to Janaka, sprung in the Vaidehī line, forcibly carried off (by Rāvaņa), and completely in his power, abide by the mandate (of that monarch)?
I conceive that while taking Sītā, the Rākşasa darted upward, he being influenced by fear of Rāma's shafts; (and accordingly losing control over his movements), she fell off by the way.
Or I fancy that while that noble lady was being carried away along the way ranged by Siddhas, she lost her life on beholding the ocean.
Or I think that on account of the vehement spced assumed by Rāvana, and also oppressed with his arms, that large-eyed noble lady has been bereft of her life.
For certain, while (Ravana) was soaring higher and higher, Janaka's daughter, rolling (on the car), dropped down into the sea.
Alas! trying to preserve her chastity, the forlorn Sītā, practising self-mortification, has been devoured by this abject-minded Rāvana. Or that darkeyed innocent one, has been eaten up by the wives of the Rākşasa chief, actuated by wicked motives.* *Jealously, according to the commentator.
(Ever) contemplating Rāma's countenance, resembling the full Moon, with eyes like lotusleaves, she, exercised with sorrow, has breathed her last.
Bewailing much with exclamations of 'Oh Rama and Laksmana!' 'Ah Ayodhya!' that lady Vaidehi has renounced her body.
Or secretly kept in Rāvana's mansion, that girl, like a female parrot in a cage, is weeping bitterly.
How can the slender-waisted wife of Rāma, born in the race of Janaka, furnished with eyes resembling lotus petals, come under the sway of Ravana?
I shall not be able to say of Rāma's beloved wife that she has been sullied, or that I have seen her, or yet that she is dead. To say this is censurable; not to say it is also such. *This is evidently the sense, having regard to the preceding sloku, although the commentator gives the apparent meaning of vinastha perished.
What is my course? I find myself in a false position. Things having drifted to this pass, what should I say, now that the time has come?'
Thus thinking, Hanumān again reflected, "If without seeing Sītā, I repair to the abode of the lord of monkeys, what then shall I gain as the object of my exertions?
This my bounding over the main comes to nought; as also my entry into Lank, and the sight of the Rākşasas.
And what shall Sugrīva say? Or the assembled monkeys; or those twin sons of Dasaratha; to me when I shall have come to Kiskindhā?
If going there, I should say a harsh speech to Kākutstha-'I have not seen Sitā'-he shall renounce his life.
Hearing harsh, terrible, unsufferable, fierce and foul words concerning Sītă, calculated to set the senses on fire, he shall not exist.
Seeing him come under misery, with his mind expiring, the intelligent Laksmana, firmly attached (to Rāma), shall also cease to exist.
And hearing that his two brothers are dead, Bharata also shall give up existence. And seeing Bharata dead, Śatrughna shall also renounce his life.
And beholding their sons dead, their mothers, Kausalya, Sumitra and kaikayi, shall, certainly, resign their lives,
Seeing Rāma in that plight, the lord of the monkeys, Sugrīva, grateful and having his heart fast fixed in truth, shall give up his life.
Rumā, aggrieved, heart-wrung, distressed and bereft of happiness and assuming the garb of a female ascetic, because of grief for her husband, shall resign her existence.
And oppressed with grief arising from Vāli, and weighed down by sorrow, the queen Tārā, also, resolving on death shall cease to exist.
In consequence of the death of his father and mother and the calamity befalling Sugrīva, the prince Angada also shall next forego his existence.
The dwellers of the woods overwhelmed with grief got of (the decease of) their master, shall strike at their heads with their clenched fists and hands. And the monkeys affectionately cherished by the famous lord of the monkeys with soothing words gifts and regard, shall resign there lives.
No more in woods, and rocks, or secret spots, shall the foremost monkeys, assembled together, indulge in sports.
They, along with their sons and wives, and counsellors, distressed on account the disaster that has overtaken their master, shall fall from the tops of mountains down to places even or uneven.
The monkeys shall take poison, or hang themselves, or enter into flaming fire, or fast, or fall on their own weapons.
I fancy that a loud wailing shall arise on my return (to that place); and the race of Iksvāku as well as the rangets of the woods shall meet with destruction.
Therefore I will not repair hence to the city of Kiskindhā; nor can I see Sugrīva without Mithila's daughter.
On my not going there and staying here, those righteous-souled Maharathas as well as the fastfleeting monkeys, shall preserve their lives through hope (of hearing tidings concerning Sītā). And not having seen Janaka's daughter, I will lead the Vānaprastha mode of life, partaking (of fruits) falling into my hands or mouth, restraining my senses, and staying at the foot of trees.
Preparing a funereal pile on a tract bordering on the sea, abounding in fruits, and flowers, and water, I will enter into flaming fire.
As I sit to fast, and for effecting the separation of self from my body and centring my identity in the spirit crows and beasts of prey shall feed on my body.
I think the sages have enjoyed another way of exit. I shall, failing to see Janaki, enter into water.
My illustrious and exalted garland of fame, begot of excellent acts, has perished for good in consequence of my not seeing Sītā.* *Tirtha reads chiraratriyam for chiraratrya. Then the sense is. This illustrious live-long fairrooted and auspicious night crowned with a garland of fame, has borne no fruit, in consequence of my not seeing Sītă. The commentator, I presume, refines a little too much.
Or restraining myself, I shall become an ascetic living underneath trees; but return I will not, without obtaining a sight of that dark-eyed damsel.
If I return without seeing Sītā, all the monkeys with Angada shall cease to exist.
Incalculable are the ills of my putting a period to my existence; (on the other hand) if I live, I imay come by good. Therefore my life I will maintain. If I live, it may conduce to happiness."
Having thus indulged in a variety of harassing thoughts in his mind, that foremost of monkeys could not cross over to the other shore (of the sea of distress).
Then summoning energy, that elephantine monkey endued with fortitude reflected, Or I shall slay the Ten-necked Rāvaņa possessed of great strength. Sītā has been carried off; but by this I shall avenge myself.
Or throwing him repeatedly into the sea, I (shall take him) and present him to Rāma, even as one presents a beast to Pasupat." 'An appellation of Siva-lit. lord of beasts-in allusion to animal sacrifices to Śiva.
Reflecting thus, the monkey, not finding Sītā, agitated with sorrow and anxiety, thought.
So long as I do not find the illustrious spouse of Rāma, Sītā, I will explore the city of Lankā again and again.
If in consonance with Sampat's speech, I bring Rāma hither, Rāghava, not seeing his wife, shall burn all the monkeys.
(Therefore) even here I shall stay, restraining my fare and mortifying my senses. All those principal monkeys ought not to lose their lives because of any act to which I may commit myself.
This is the Asoka wood, extensive and containing mighty trees. This I shall explore, as it has not yet been searched by me.
And saluting the Vasus, the Rudras, the Aditya, the twin Asvins, (and Rāma and Laks mana), I enhancing the sorrow of the Raksas, shall go into it.
Having vanquished the Rākşas, I will bestow on Rāma the lady of the Ikşvāku race like the fruit of asceticism conferred on an ascetic.
Having thus reflected for a space, the mightyarmed offspring of the Wind-god, his senses agitated with anxiety, arose. “I bow to Rāma with Lakşmaņa, and to the revered daughter of Janaka, I bow to Rudra, and Indra, and Yama, and Wind-god, and I bow to the Moon, to Fire and to the Maruts."
Having bowed to them all, as also to Sugrīva, the offspring of the Wind-god, surveying all he cardinal points, mentally entered the Asoka wood.
Having mentally entered the Asoka wood, that monkey, son to the Wind-god, reflected as to what he should do next.
The sacred Asoka wood, sanctified with every purifying rite and abounding in woods, needs must be full of Rāksas.
And warders, directed there to, forsooth, protect the trees, and that worshipful Soul of the universe does not breathe here vigorously.
I contract my person in the interests of Rāma, and in order that Rāvana may not see me. May all the deities along with the saints confer success on me.
May the revered self-create Brahınā, and the deities, and the ascetics, and Fire, and wind, and the much invoked bearer of the Vajra,* and the noose-handed Varuna, and the Moon and the Sun, the high-souled Aśvnis, and all the Maruts—(confer) success (on me). And all beings, and the lord of them all," and others that, albeit not specified in the scriptures, are yet visible in the way, will confer success on me. *Indra. +Prajapati.
When shall I behold the blameless face of that noble lady, with its protruding nose; having luminous smiles, having eyes resembling lotuspetals; and bright as the complacent lord of stars?
Ah! today how shall feeble forlorn one that has been borne down by the force of the mean, abject and grim-visaged (Ravana), fierce yet wearing (at the time of the rape), a dress tending to inspire confidence, come in my sight?
Hearing the words of Laksmana, Rama, the slayer of enemies, said:-0 you of firm vows, do you at length, describe the destruction of Vrtra.
Hearing the words of Rāghava, Lakşmaņa, the enhancer of Sumitra's delight, again took up that theme.
Hearing the words of Indra and other deities Visnu replied.
From before I am bound with the high-souled Vrtra by the ties of friendship. For this, even for your satisfaction, I shall not (myself) slay him.
Again I am to afford excellent felicity to you. I shall say the solution by which Indra will able to slay him.
I shall myself divide you into three classes and then forsooth your king shall be able to destroy Vrtra.
Of those three portions the first will stay in Indra, second into thunderbolt and the third one into the earth, then he will be able to slay him.
Visnu, the god of gods, having said this, the deities, replied, saying: O slayer of demons, undoubtedly, what you have said, shall prove true; may victory crown you; we proceed now to slay Vſtra. O highly generous deity, do you now make Våsava powerfully by infusing your own energy.
There upon the highly powerful immortals headed by Indra entered the forest where the great Asura Vſtra was performing austerities.
Arriving there they observed that the leading Asura was spreading rays all over, the outcome of his own effulgence, as if devouring the three worlds and burning down the quarters.
Beholding that foremost of Asuras, the deities were greatly terrified and began to thing of plans by which they would be able to slay him and not be defeated.
While they were thus thinking, Indra, of thousand eyes, taking up a thunderbolt, hurled it against Vrtra's head.
That dreadful burning thunderbolt, like to the fire of dissolution, falling on Vrtra's head, the three worlds were agitated.
There upon thinking that he has perpetrated an iniquity by slaying Vịtra engaged in asceticism, Indra, out of fear, fled to the other side of Lokāloka mountain, perpetually enshrouded with darkness.
And the sin, consequent upon the destruction of a Brahmana, pursuing him vehemently, entered into his person. In this wise Indra became subject to dreadful afflictions.
Beholding the enemy slain and Indra fled, the deities headed by fire again and again chanted the glories of Vişņu —the lord of three worlds saying: O great god, you are the refuge of the three worlds. You are the first-born and the father of the universe. For protecting all creatures you have assumed this Vişnu from. You have slain this Vặtra but the sin of slaying a Brahmana has visited Indra. Therefore, O excellent Puruşa, do you so arrange that he may i be freed from sins.
Hearing the words of the celestials Vişņu said, Let your Chief celebrate a sacrifice in my honour, and by that he shall be cleansed off the sin.
If the slayer of Pāka celebrates a horse sacrifice, he shall again fearlessly be installed as the chief of deities.
Having addressed these nectar-like words to the deities and being glorified by them, Visnu, the god of gods, returned to his abode.
Rising with the morrow, Bharata anxious to behold Rāma, speedily set out ascending an excellent car.
Before him went the councillors and priests, ascending cars resembling that of the Sun yoked with steeds.
And a thousand elephants duly consecrated went in the wake of that son of the Ikşvāku line as he was proceeding.
And six thousand with bow-men furnished with various weapons followed the illustrious prince Bharata as he was proceeding.
And a hundred thousand horses mounted (by riders) went in the wake of that descendant of Raghu intent upon truth and having his senses under control.
Kaikeyi and Sumitrā and the highly famous Kausalyā rejoicing at the prospect of the bringing of Rāma, went in an effulgent car. cars
And the honourable persons (belonging to all the three orders) went with the object of beholding Rāma in company with Lakşmaņa.
They with glad hearts variously conversed with each other, “When shall we see the mighty armed Rāma sable like to a cloud, of steady strength, firm in vows, the remover of the world's grief?
As soon as we shall see him, Rāghava will remove our sorrow; even as the Sun arising dispels the darkness of the entire world.
Thus cheerfully carrying on an auspicious talk, the citizens embracing each other went along.
And all other, and the foremost merchants as well as all the principal classes, joyfully went in quest of Rāma.
And number of gem-cutters, and goodly manufacturers, bathers in tepid water, shampooers, physicians, makers of Dhūpas, and wine-sellers, washermen, and tailors, and actors in numbers with females, and Kaivartas, and persons versed in Vedas having their minds in control, and Brāhmaṇas of reputed character, and persons well dressed and attired in pure habits, with their bodies daubed with coppery unguents, by thousands followed Bharata on carts.
All these gradually followed Bharata by means of excellent vehicles. And the army delighted and in high spirits went in the wake of Kaikeyi's son attached to his brother, going to bring back his brother.
Going far by means of cars, vehicles, elephants, and horses, they arrived at the Gangā near Śrngaverapura, where was peacefully staying that friend of Rāma, the heroic Guha, surrounded by his relatives ruling the realm.
Having come to the banks of the Gangā graced with Cakravākas, the army which was following Bharata halted. Seeing the army inactive as well as the Gangā of sacred waters, Bharata versed in speech spoke to the courtiers.
Do you communicating to all our intentions, encamp the army. Having been fatigued, we shall cross the ocean-going Gangā on the morrow.
Having crossed the stream, I am anxious to offer its water to the monarch, who has gone to heaven in behalf of his spiritual body.
When he had said this, the courtiers with collected minds saying, “Be it so,” disposed their forces, each according to his wish.
Having on the mighty stream, Gangā, quartered his forces furnished with all appliances for the journey, Bharata remained there, revolving the means of making the high-souled Rāma turn back.
Finding his own forces slaughtered, the mighty-armed Düşaņa speedily ordered five thousand Rākşasas, gifted with tremendous velocity, difficult of being approached, who never turned from the field.
And from all sides they incessantly showered darts and pațțiśas, and scimitars, and stones, and trees, and shafts.
Thereupon by means of shafts the righteous Rāghava resisted that mighty destructive shower of trees and stones.
Resisting that shower, Rāma with his eyes staring and resembling a bull, flew into a great rage, for the purpose of slaying the whole body of Raksasas.
Then influenced by wrath, and flaming in energy, he on all sides covered the army along with Düşana with arrows.
Then the general, Dusana, destroyer of enemies, getting wroth, opposed Rāghava with arrows resembling thunderbolts.
Then heroic Răma highly angered, severed his (Dusana's) mighty bow with shafts sharp as razors, and slew his four horses by ineans of as many shafts. And having slain the steeds, he (Rāma) cut off the head of the charioteer by means of a crescent-shaped weapon, and pierced the (Rakşasa Dūşaņa) in the breast with a brace of shafts.
His bow cut off, his steeds together with the charioteer slain, and himself deprived of his car, he (Dūşana) took a parigha resembling a mountain peak, able to me one's down stand on end plated with gold, capable of afflicting celestial hosts, studded with sharp iron sankus, and graced with the fal of foes;-of the touch of a thunder-bolt, able to pierce the persons of enemies*. The text may also mean able to rend the cities of foes.
And taking up in that encounter the parigha (an iron club) resembling a mighty snake, that ranger of the night of cruel deeds Duşaņa, rushed towards Rāina.
And as Dūsuņa was rushing forward, Rāghava by means of a couple of shafts cut off his two arms with the ornaments.
And the huge parigha (an iron club) escaping from (Dusana's grasp) fell forward on the field like the banner of Sakra.
And like a nighty elephant whose husks have fallen off, Dūşana, on his arms having been severed, fell down to the earth.
Seeing Dūşaņa down on the ground, and slain in battle, all creatures, saying, ''well done! well done!" paid homage to Kākutstha.
In the meantime, three generals, getting wioth, being entrapped in the noose of death, rushed against Rāma in a body, viz; Mahakapāla, Stūlākșa, and the mighty Pramāthī the Rāksasa, Mahākapäla, upraising a large dart, and Sthulaksa, taking a pattisa, and Pramāthi all axe.
And as Rāghava beheld them advance, he resisted them by means of sharp and keen-edged shafts, even as one receives guests that have come.
And Raghu's son split Mahākapāla's head, afflicted Pramăthſ with countless shafts, and lodged the eyes of Sthūlāksya with sharp shafts.
as soon And they fell down to the earth like mighty trees of many bough. Thereat instantly inflained with wrath, Räma by means of five thousand shafts, sent as many thousands of Dusana's followers to Yama's abode.
Hearing that Dusana had been slain, Khara, waxing wroth, commanded his mighty generals, saying, Fighting with that vile man, Rāma, along with his mighty forces Düşana has been slain in battle, together with his followers. Let all the Rākşasas slay him with weapons of various shapes.
Having said this in wrath, Khara darted towards Rama. And discharging choice shafts, Syenagāmi Prthugrīva, Yajñaśatru, Vihangama, Durjaya, Karaviraksa, Parusa, Kalakarmuka, Hemamali, Mahämāli, Sarpāsya, and Rudhirāśana these twelve generals endued with mighty prowess accompanied with their forces, proceeded vehemently against Räina, discharging excellent shafts.
Threat with shafts resembling fire, and decked with diamonds and with gold, (Rāma) possessed of energy destroyed the rest of his (Khara's) forces.
And as the thunderbolt slay the mighty, Asuras, those shafts studded with gold, and like to smoking fire, slew those Rākşasas.
And in the field Rāma slew an hundred Rāks asa with an hundred Karnis, and a thousand (again) with a thousand.
And, their armour and ornaments severed, and their bows broken in shivers, those rangers of the night fell down on the earth, bathed in blood.
And as a spacious dais is covered with Kusa, the entire field was scattered with the Rākṣasas fallen in battle with hair dishevelled, and covered with blood.
And at that time that fearful forest, with the Rākṣasas slaughtered, and with its clay mired with flesh and blood, resembled hell itself.
Fourteen thousand Rākṣasas of dreadful deeds were slain by Rāma single, a human being, fighting, (moreover) on foot.
And the remnant of his (Khara's) forces were that mighty car-warrior, Khara himself, and the Raksasa, Trisirā; and (on the other side) was that destroyer of foes-Rāma.
The rest of the Rākşasas, gifted with great prowess, terrible, and difficult of being withstood, were all slain in battle by the elder brother of Laksmana.
Then seeing that dreadful army destroyed in terrible conflict by the mighty Rāma, Khara ascending a great car, advanced before Rāma, like Indra with the upraised thunderbolt. Then seeing that dreadful army destroyed in terrible conflict by the mighty Rāma, Khara ascending a great car, advanced before Rāma, like Indra with the upraised thunderbolt.
And located within that excellent mansion, Hanumān, son to the Wind-god, saw a superior and grand structure, stainless and spacious; half a Yojana in width and one in lenght, belonging to the lord of the Rākşasas, and abounding with many a palace.
Searching for Videha's daughter, the large eyed Sītā, that slayer of enemies, Hanumān, ranged all through (this edifice).
Hanumān beheld the goodly edifice where the Rāksasas used to dwell in common. And (at length) that one came upon the mansion itself of the lord of Rākşasas, having three-tusked and four-tusked elephants, and protected by persons with upraised arms, and covering a capacious area.
And (Hanumān beheld) the residence of Rāvana thronged with his Rākṣasi wives, as well as with princesses forcibly brought thither (by him), like to the sea teeming with alligators and Makaras, abounding in timingilas and fishes and snakes, and agitated by the force of the wind.
The same enchanting splendour that is in Vaiśravaņa or the ray-riding Moon, remained ever constant and abiding in, Rāvana's abode. And the prosperity of king Kubera, or Yama, or Varuna, was here present in the house of the Rākşas, or even surpassed by the prosperity (of Rāvana).
In the midst of that mansion the Wind-god's offspring found another.* excellently constructed, having innumerable mad elephants; that noble car embellished with all gems, entitled Pushpaka, which had been constructed in heaven by Viśvakarmă for Brahmā himself. *The car Puspaka, according to Tirtha, whose view is accepted by Rāmānuja. According to Kataka, Vesma means a bedchamber of husband and wife.
Which Kubera obtained for the Great-father through high austerities, and which, vanquishing Kubera by his prowess, the Rākṣasa chief god possession of.
And the mighty monkey ascended the splendid car Pushpaka, containing figures of wolves, made of Karttasvara and Hiranya; graced with ranges of goodly pillars; as if blazing in splendour; throughout garnished with narrow secret rooms and saloons, piercing the heavens, and resembling Meru of Mandara, and like to the flaming Sun; skilfully reared by Viswakarmā; with golden staircases and graceful and grand raised seats, rows of golden and crystal windows, and daises composed of sapphires, emeralds and other superb gems; embellished with noble vidrumas, costly stones, and round pearls, as also with plastered terraces; pasted with red sandal, like to gold, and furnished with a sacred aroma; and resembling the sun new risen.
And stationed thereon, Hanumān smelt the rich odour of viands and drinks that was spreading on all sides; and like one dear friend smelling another, he also smelt the mighty Air, impregnated with aroma, which seemed like embodied Odour. And (the Air) said to Hanumãn, "Come here, where that Rāvana is." 'i.e. on Puspaka.
Then (descending form Pushpaka and repairing to that sleeping apartment of Rāvana), Hanuman saw the same grand and graceful; belonging to Ravana; of transcendent beauty; comely like to a lovely lady; diversified with jewelled staircases; illumined with heaps of gems; with its terraces constructed of crystal; having statues of ivory, pearls, diamonds, coral, silver and gold; aborned with jewelled pillars; and embellished all round with pilasters; and upheld on all sides by straight, elevated and gorgeously ornamented pillars of equal dimensions, resembling prodigious wings, (the mansion) appearing to tower to the sky; containing spacious and parti-coloured woollen cloths bearing the marks of the Earth;* extensive as the Earth is, with kingdoms and dwellings; resounding with the roars of infuriated elephants; redolent of divine fragrance; furnished with gay canopies; inhabited by the sovereign of the Rāks as; cloudy with aguru and dhupa; spotless; of a swan-like whiteness; engarlanded with flowers and leaves like to the dappled and brilliant cow (of Vasishtha); bringing delight to the heart; and enhancing the grace (of all creatures); removing sorrow; noble; and the generatrix of Grace herself. And as soon as Hanuman entered the mansion protected by Rāvaņa, it like a mother regaled his senses with their proper objects. *i.e. four-cornered, The Earth, in Hindu cosmogony, is a flat surface having four corners.
This must be svarga, or the region of the immortals, or the city of Amarāvatī, or the supreme Siddhit thought the Wind-god's offspring Svarga is the region where persons reap the fruit of Jyotishtoma, etc. Siddhi is Illusion spread by Gandharvas.
And he saw the golden lamps (shorn of their brightness),* like to gamblers worsted at dice by others exceedingly skilful, and, in consequence, plunged in thought. * By the superior splendour of Rāvaņa.
And (Hanumān) conceived that (Rāvana's sleeping apartment) was in a conflagration, on account of the display of the lamps, Rāvana's energy, and the splendour of the ornaments.
And when the night had been half spent, (Hanuman) saw thousands of superb dames, adorned in various attires, and bearing apparels of diverse hues, and wreaths, who having given up sport, and come under the influence of wine and sleep, were fast asleep on woollen sheets.
And in consequence of the silence that reigned (in the apartment) embellished with (ornaments), it resembled a large lotus-grove, where the swans and the black bees are silent.
And the Wind-god's offspring beheld the countenance of those beauteous women, with closed eyes, having their lashes shut through languor; and odorous with lotus-perfume.
And their faces appeared like lotuses blowing on the expire of night and closing their petals by night.
“These lotus-faces like to very lotuses themselves, ever the six-footed ones* seek once and again.” Thus thought with discrimination the graceful, mighty. monkey; and on account of their perfections, he confessed those countenances to be equal to water-sprung (lotuses). * Şatpadā—six-footed—a name of the black bee. "Salitodbhavas, water spiung—a name of the lotus.
And that apartment, in consequence of being graced by those women, appeared splendid, like the autumnal, complacent sky decorated with the stars.
And surrounded by them, the Rākṣasa chief resembled the fair Moon encircled by the stars.
“Those stars that drop from the firmament on their virtue deteriorating, have assembled here in a body," thus thought the monkey at that time.
And the shine, form, and splendour of those females resembled, forsooth those of magnificently displayed, noble and lustrous stars.
And on account of their having been bereft of consciousness through sleep, induced by fatigue brought on by drink (and dance), their hair was dishevelled, and their full wreaths and goodly ornaments lay scattered about.
And some of those paragons had got their beauty-spots, smudged; and some, their bangles loosening off, some, their chains running to one side.
And others had their pearl necklaces burst, and their cloths getting away (from their persons), and the chains of their zones straying irregularly; resembling way-worn mares.
And others again were without their ear-rings, and had their garlands torn and crushed; and resembled blossoming creepers, trodden down in a vast forest by mighty elephants.
And the pearl chains of some shining females resembling moon beams, having got topsy-turvy, was lying like sleeping swans between the breasts of the damsels.
And the lapis chains of some resembled water-crows;* and the fine golden chains turned upside down of other appeared like ruddy geese. *Kadamba-a drake; or, according to some, a teal; a gander; or the species gallinula porphyria.
And those ladies resembled rivers having hips for banks; containing swans and Karandavas, and beautified with ruddy geese.
Those sleeping females appeared like streams; having Kinkiņis for their ripples; and large gold lotuses;* marks* of amorous encounter on their persons for ferocious aquatic animals; and perfections,** for their banks. 'i.e. the faces of the females are meant. Another meaning is, gold for large lotuses. *Vilasa, may also mean arch displays by way of ecquetry. **Yasa, according to some, here means grace.
On the tender frames, as well as on the tops of the breasts, of graceful scratches consequent pressure, appeared like ornaments.
The scarf-ends of some stirred by the air that some on was blowing about their faces, flapped on them again and again.
At the nether part of the faces of Rāvana's wives, they (the scarf-ends) appeared beauteous like uplifted streamers of exceeding elegance, composed of many-hued golden yarn.
The ear-rings of some dames possessed of a pleasant sheen, stirred by the air that was breathing about their faces, were undulating gently.
The sweet breath of their faces, naturally fragrani, and redolent of sugar and asava, was then rogaling Rāvana.
Out of fear sprung from sleep and intoxication, some of Rāvana's wives were again and again smelling the faces of those, co-wives with them, taking the faces to belong to Rāvaņa.
From their hearts being firmly fixed on Ravana, those excellent women, having their sense of separateness removed, (albeit thus dealt with), did what was dear to them.* *The sense is very imperspicusous only by reason of he unskilful use of the pronouns. The damsels kissed did not resent the act; but kissed the kissers in turn.
Other females, making their gay scarf-ends (for their sheets), and making their arms, their pillows, were lying down there.
And some were lying on others' bosoms; and others again, on the arms of the latter. And some lay on the laps of others; and others, again, on the breasts of the latter.
They reposed on each other's thighs, flanks, waists, and backs; and coming under the influence of wine and amour, they lay on each other's persons.
Those females having elegant waists, receiving pleasure from the contact with others' persons, were sleeping there, with their hands fastened by each other.
That garland of females strung by the threads of their hands, appeared beauteous, like a real wreath strung on a thread, with maddened black bees (seated thereon).
That multitude of females in a mediey appeared like an assemblage of blooming plants in the month of Caitra,* with its wreaths formed in consequence of their coming in contact with one another, and of its clusters touching each other, on account of the breeze blowing; with the plants encircling the graceful (necks of the trees), and rife with Bhramaras chasing each other. 'March-April.
Although the ornaments of those women wearing ornaments, attires and wreaths, were put on proper places; yet (on account of the profusion of the ornaments themselves, as well as because of the circumstance of the dames sleeping, * it was difficult to ascertain which ornament belonged to one damsel and which to another. *In consequence also, remarks the commentator, of the uniformity running through the ornaments, as well as of the close contact of the persons of the ladies.
It seemed as if, Rāvana having attained rest (through sleep), the flaming golden lamps furnished with various rays, were gazing at the girls with winkless eyes.
Daughters of Rajarsis, of Vipras, of Daityas, of Gandharvas, and of Rākşasas, having come under the influence of desire, had become his wives.
And all those women had been procured by Rāvana because he sought fight (with their relations) and some haughty dames, rapt with desire, had of themselves come to this place.
There was no woman there, who had been won by force by (Rāvana), possessed as he was of prowess; but they had all been subdued by his qualities. And save the surpassingly worthy daughter of Janaka, no female (had been brought), who had set her heart on another, or who had known any other before.
There was none who, being his wife, was not of high extraction; none who was defective in grace; none who was not an object of desire of her lover.
as The lord of monkeys endowed with uprightness of sense, thought, “If the righteously wedded wife of Rāghava were one of the wives of the king of the Rākṣasas, it would well for him."
Again reflected he, “Sītā is crowned with chastity and other virtues; and the powerful lord of Lankā, assuming an illusory form, has with much ado perpetrated this ignominious act.” as The lord of monkeys endowed with uprightness of sense, thought, “If the righteously wedded wife of Rāghava were one of the wives of the king of the Rākṣasas, it would well for him."
Again reflected he, “Sītā is crowned with chastity and other virtues; and the powerful lord of Lankā, assuming an illusory form, has with much ado perpetrated this ignominious act.”
While Rāma and Kala were thus conversing with one another, the great ascetic Durvāsā arrived at the gate for seeing Rāma and approaching Laksmana said:-O Saumitri, do you soon take me to Rāma; my time goes away, so do you take me first.
Hearing the words of the ascetic, Laksmana, the slayer of enemies worshipping the feet of that high-souled one, said.
O illustrious Sir, kindly mention your business. What is your object? Order me what I am to do. Råma is engaged in some business so kindly wait here for some time.
Hearing those words that foremost of Rșis, red eyes:
O Saumitri, if do you not go even this very moment and communicate to Ráma my arrival, I shall imprecate you, Rama, Bharata, Satrughana, your sons and grand-sons. I shall curse also your kingdom and cities. I cannot any longer restrain by growing ire.
Hearing those dreadful and resolute words of the Rşis, Lakşmaņa thought within himself.
My own destruction is far more desirable than that of all. Having thus resolved Lakşmaņa approached Rāma and communicated to him the intelligence.
Hearing the words of Lakşmaņa and having bade adieu, to Kala, Rama soon came out and saw Atri's son.
And having saluted that great and powerful ascetic he with folded hands, said. What is your business.
Hearing the words of Rāma, the highly powerful Durvāsā, the foremost of Munis, said. Hear, O Rāma fond of virtue.
For a thousand years I have carried on the vow of fasting. It has terminated today, so do you give me food as much as possible.
Hearing those words Rāma was greatly delighted and gave proper food to that ascetic.
And feasting on that nectar-like sweet food, Durvāsā, the foremost of Rşis, thanked Rāma and repaired to his own hermitage.
There upon remembering the words of Kāla, Rāma was greatly sorry. And thinking of those dreadful words he was overwhelmed with grief. And with a poorly heart, and face downwards he remained silent for some time. There upon thinking of Kāla's words and determining that every calamity would befall him, that highly illustrious descendant, of Raghus, summoned patience.
Rāma saw his father, seated on a beautiful sofa with Kaikeyi, looking sorry and poorly and with his countenance dried up.
And humbly bowing down at the feet of his father first, he saluted Kaikeyi with due solemnity.
Uttering the word "Rāma" only, the poor king with his eyes full of tears could not see him nor could he speak to him.
Seeing this unforeseen and terrible appearance of the king, like to a serpent trampled under foot, Rāma was exceedingly terrified.
He was dejected and pulled down much with sorrow and penitence. He was sighing hot and hard and his heart was greatly pained. His heart was troubled like the wavy ocean agitating though incapable of agitation, and clouded like the Sun possessed by Rahu, and (that of) an ascetic speaking falsehood.
Thinking of this unthought of sorrow of the king he became agitated like to the ocean during the course of the full-moon.
And clever Rāma, intent on his father's welfare, thought within himself:, Why does not the king display joy on my arrival to-day.
Angry though, he used to express joy whenever he saw me; then why does his sorrow prevail even seeing me to-day?
Being pressed with sorrow, Rāma of pale countenance, like one miserable, saluting KaikeyI, spoke to her the following words.
Is it not that I committed some offence through ignorance that I see my father angry? Do you propitiate him therefore.
Why is his mind so aggrieved who was so kind to me, and why does he look poorly and of pale countenance who used to welcome me always with kind words?
Is he subject to any physical or mental disturbance? Oh! happiness uninterrupted is very dear.
Has any evil befallen the good-looking Bharata or high-souled Śatrughna? Is it not all well with my mothers.
Dissatisfying the king, disregarding his words and offending him, I do not want to breathe for a single moment.
How can a man disregard him who is god himself seen and felt, and who is looked upon as a cause from whom he has sprung.
Oh mother, have you spoken any harsh word to my father either through anger or through haughtiness for which his mind is thus pulled down?
Oh worshipful one, tell me all this, who am exceedingly anxious to get at the real truth. Why has this unforeseen sorrow overtaken the heart of the lord of men?
Being thus addressed by the high-souled Rāghava, that exceedingly shameless Kaikeyī spoke to him the following impudent words, fraught with her self-interest.
Oh Rāma, the monarch is not angry nor has any danger befallen him. He has got something in his mind which he cannot speak out through your fear.
You are his most beloved son and word does not proceed from his mouth to speak you things unpleasant. But it behoves you to carry out what the monarch has promised to me.
Formerly regarding me very highly he conferred on me two boons and he now repents for that like a common person.
Promising 'I give you the lord of earth granted me these boons; in vain he wishes to set up a dyke when all the water has passed away.
Oh Rāma, it is known to you that truth is the root of all religion and may he not renounce that for you, being angry with me. If do you carry out all that the king will speak to you, good or evil, then I shall relate to you every thing.
If what I, with the king's permission, speak to you, does not go useless, I shall speak to you all; the king will not speak any thing.
Hearing these words uttered by Kaikeyī, Rāma, pained at heart, spoke to her in the presence of the king in the following way:
Oh! shame to me. May it not please you, Oh worshipful lady, to speak such words to me. I can at the king's words jump into the fire. Being ordered by him, who is my father and who is my king especially, I can drink virulent poison and drown into the ocean. Speak you, Oh worshipful lady, what is the desire of the king, and know that I shall carry it out, Rāma does not contradict what he has once spoken.
Then that wicked Kaikeyi spoke these highly cruel words to Rāma, simple and truthful.
Foremerly in a great war between the gods and Asuras, your father, being wounded with shafts was tended by me for which he conferred upon me two boons.
Of these two boons I have asked of the king the installation of Bharata, and the departure of Rāghava into the Dandaka forest even this very day.
Oh you best among men, if do you wish to keep your father's vows as well as yours, hear what I say.
Your father is bound to me by promise, obeying therefore your father's mandate, do you repair to the forest for nine years and five.
Bharata shall be installed, Ch Rāghava, by all those articles which have been brought by the monarch for your installation.
Forsaking this installation, do you repair to Dandaka forest for seven and seven years and wear bark and matted hair.
And here in this Kosala let Bharata govern the world, adorned with many pearls and diamonds, with elephants, horses and chariots.
The king, filled with pity and having his face marked with the affliction of sorrow, cannot cast a glance upon you.
Oh you descendant of Raghu, do you carry out these words of the Lord of men and save him by redeeming these great vows of his.
Hearing these cruel words of her, Rāma was not grieved; but the generous king afflicted with the thought of the approaching separation with his son, was greatly pained. out these words of the Lord of men and save him by redeeming these great vows of his.
Hearing these cruel words of her, Rāma was not grieved; but the generous king afflicted with the thought of the approaching separation with his son, was greatly pained.
Beholding Lankā burnt down and devastated and the demons terrified, the monkey Hanumān began to reflect.
And worked up with fear and remorse, he reflected, “What a mighty iniquity have I perpetrated by burning down Lankā of my own accord.
Blessed are those high-souled ones who control their wrath by dint of their own good sense, like to fire quenched by water.
What iniquity is there which cannot be perpetrated by the angry? They can even slay the worshipful and vilify the pious with harsh words.
The angry cannot decide what should be spoken and what not. There is no vice which cannot be committed by them, and there is nothing which cannot be spoken by them.
He is the proper person who can subdue his rising ire by means of forgiveness as a serpent leaves off his worn skin.
O fie on me who am vicious-minded, shameless and the perpetrator of a mighty iniquity. Not thinking of Sītā, I have slain my master with fire.
Forsooth has the worshipful Jảnaki been burnt, since the whole city of Lankā has been devastated with fire. And she being burnt, foolishly have I spoilt the work of my master.
I have defeated the great object for which I have laboured so much. In burning down Lankā, I have not saved Sītā.
To have burnt down Lankā is assuredly a trifle, but in my ire I have lost my great object. Forsooth has Janaki been consumed, since I behold no spot in Lankā which is not made desolate with fire-in fact the whole city has been reduced to ashes.
As I have committed such an injury under the influence of my perverse understanding, it behave me to relinquish my life here.
I shall jump into this flame or into a submarine fire, or I shall resign my mortal frame to the animals that infest the ocean.
For, living, I shall not be able to face that lord of monkeys, and how shall I, having spoilt their work utterly, show myself to those foremost of men?
I have through my culpable passion furnished an illustration of the reckless monkey-nature, which is well known over the three worlds.
Fie on this activity, born of (the quality of) passion, which is the source of incompetence and rashness; since although capable, I did not protect Sita.
On Sītā having met with destruction, both of them (Rāma and Lakşmaņa) shall cease to exist; and on their ceasing to exist, Sugrīva shall die along with his friends.
Hearing these tidings, how shall the righteous Bharata, attached to his brother (Rāma), along with Satrughna, live?
And on the virtuous Ikşvāku race being extinct, without doubt, all the subjects shall be overwhelmed with grief.
Therefore, I of crust luck has had my harvest of virtue and profit taken away; and being under the influence of baleful passion, I am the cause of the destruction of creatures.
As he was reflecting thus, he bethought him of auspicious omens which he had witnessed since.
Or it may be that one of charming limbs has been preserved by her proper energy. The blessed one may not have met with her end, for fire dose burn fire.
Fire should not touch the spouse of that virtuous one of immeasurable energy, who is protected by her own character.
And that bearer of sacrificial offerings has not burnt me, is owing to Rāma's power and the virtue of Vaidehi.
Why should she that is a very goddess to the three brothers, Bharata and the others, and that has enchanted the mind of Rāma, meet with destruction?
When that everywhere unspent Lord, having burning for his office, has not consumed my tail, why should he burn the exalted lady?
Then Hanuman with wonder again thought of the sight of the golden mountain under the water. (Remembering the incident of his seeing the mountain Maināka through Sītā, Hanuman was put in mind of Sītā's superhuman power.)
By virtue of her asceticism, veracity, and devotion to her lord she it is that can consume Fire, but Fire cannot burn her.
And as Hanumān was thinking of the magnitude of that revered lady's religious merit, he heard the converse there of high-souled Caranas.
Ah! hard is the feat that Hanumān has forsooth achieved. He has created a terrific and fierce conflagration in the abode of the Rākşasa.
The females of Rākşasa accompanied by boys and old folks, are flying amain; and in consequence of the hubbub it seems as if (Lankā) is in lamentation through her mountaincaverns. Burnt is this city of Lankā with her turrets, walls and gate-ways; and we are astonished that Jānakī is not burnt.
These words resembling ambrosia Hanumān heard (at that time); and his mind was filled with joy.
And what through the auspicious omens that he had witnessed, and what through the speech of the saints, Hanumān was delighted (beyond measure).
Then the monkey, with his end attained, knowing that the king's daughter was unhurt, became bent upon returning after seeing her once again.
Being addressed by Rama thus, Laksmana, the mighty hero, hanging down his head with half reluctance, pondered for sometime, and placed midway between joy and grief, with frown drawn in between his brows, began to sob hot and hard, like to an angry serpent in a cave belonging to another. Nobody could eye his face, having terrible frowns, which looked like that of an angry lion.
Moving the extremities of his hands like to the trunk of an elephant, variously altering the altitude of the neck above his frame, glancing a look awry, thus spoke he to his brother.
To avoid the transgression of righteousness, and the degradation of the people (consequent upon a bad example), you are eager to repair to the forest. This your eagerness is certainly misplaced. Was not you under error, how could one like yourself, being heroic among the Ks atriyas, and capable of overcoming destiny, speak in such a strain as behoves one that is impotent. Why do you extol destiny which is powerless and weak. For what reason do you not apprehend (unrighteousness) in those two (Dasaratha and Kaikeyi), addicted to vice. Do you not understand that there are many people who feign piety outwardly (to deceive the simple.)
With a desire to renounce you by fraud, they simulate piety which is but selfishness. Had they not purposed thus, Oh, Rāghava, things would not have taken such a turn. If this story of the vows be true, then why had it not been declared before Surely has the monarch engaged in an action hateful to the people, namely the installation of a younger brother neglecting you (the eldest one). Pray, pardon me, oh great hero, I cannot brook all this.
Even that so called virtue do I loathe, which has, O high-souled one, fascinated you, and made your mind run from one extreme to another. *Formerly the mind was for accepting the kingdom, and now for going to the forest as an exile. These are the two extremes here meant.
Why shall you, being capable of work, conform to these impious and cursed words of your father, who is sadly under the influence of Kaikeyi.
Here lies my sorrow that you did not admit that this disturbance of the installation has arisen out of the pretext of boon-giving; your idea of virtue is indeed an object of censure.
People will mark this your forsaking of the kingdom for redeeming the vows of your father, with opprobrium. Who else, save you, even thinks of compassing the desires of the monarch and the queen Kaikeyî who are of unrestrained habits, ever intent on our mischief and are our enemies known by the name of parents. Even if their throwing obstacles in the way of your installation you considers, as the inevitable action of Destiny, pray disregard it, that does not please me. He, who is tremulous, weak and powerless, follows the track of Destiny; they pay no regard to it who are mighty heroes and whose। prowess is held in esteem by the people.
He, who can avert the consequences of destiny by dint of his manliness, does not lose heart even in the face of his interest being endangered by it.
People shall witness to-day the power of destiny and manliness; this day shall appear which of them is more powerful. Those who have witness before the prevention of your installation by the evil agency of destiny, shall see it defeated, even this very day, by my manliness.
Thwart shall I that assailing destiny by my prowess like to a terrible elephant, freed of its shackles, past the restraining power of a goading hook and inflamed with the juice issuing out of its temples.
What of the father, not even all the protectors of the regions nor the entire population of the three worlds shall be able to present any obstacle in the way of Rāma's installation.
Those who have, with one voice oh king, settled about your exile to the forest, shall be banished to-day for fourteen years.
Burn shall I down that hope of my father and Kaikeyi that they want to place Bharata on the throne by hindering your installation.
Influence of destiny shall not bring my opponents that amount happiness, as the misery inflicted on them by my terrible prowess.
Yourself retiring to the forest after governing the people for a thousand years, your sons shall resume the administration.
Dwelling into the forest is permitted after making over(the charge of) the subjects to (the hands of the) sons, as did the Rājarsis of old.
The monarch changing his mind, the kingdom shall be transferred into another's hands, do you, being afraid of this, want to fly as an exile to the forest? And is it for this, that you Oh virtuous souled Rāma, do not wish to have kingdom for you.
I do promise to you, Oh great hero, that I shall protect your kingdom like to shore protecting the sea, or else I shall not attain to the region of heroes.
Do you perform the rites of installation with things necessary for benediction, do you engage in these affairs, myself alone shall be able by force to thwart the opposition of the kings.
These hands of mine are not intended for enhancing the beauty of my body, this bow is not meant for an ornament only this sword is not for binding woods together with, and these arrows are not for carrying the weight of woods, these four belonging to me are for the use of killing the enemies. Never do I desire that I shall not cut them into pieces with sharp-edged swords, brilliants the lighting, whom I do consider as my enemies, though they be redoubtable as Indra, the wielder of thunder-bolt.
Cover thick shall I the field of battle and make it impassable by cutting asunder the trunks of the elephants, thighs of the horses and heads of the infantry.
Being beheaded by my swords like to the flaming fire and besmeared with blood resembling the clouds with lightning, my enemies shall fall down to the ground.
Who is there, proud of his own prowess, that ! shall be able to withstand me when I shall appear at the battle field with bows and leathern fences of fingers.
Killing one with a number of arrows, and sometimes many with a single one, I shall drive shafts into the vital organs of men, horses and elephants.
Today shall I display my skill in arms in destroying the supremacy of the monarch and establishing you.
That hand, which is fit for the smearing of the Sandal, for wearing armlets, distributing wealth and maintaining relations, shall be engaged today, Oh Rāma, in performing its worthy action, the discomfiture of them who want to throw obstacles in the way of your installation.
Pray tell me now, which of your enemies shall be cut off by me from wealth, life and relatives? I am your servant: do you give me instruction that the whole earth may be brought under your subjection.
That descendant of Raghu, wiping tears off the eyes of Lakşmaņa and consoling him repeatedly, spoke to him saying “Oh gentle one, I have thought it to be the best way by all means that I shall abide by my father's orders."
Thereupon coming down from the tree, Hanumān, the highly effulgent son of Wind, having a coral-red countenance and attired in a humble guise, approached Sītā and joining reverentially his palms, addressed her with the following sweet words.
Who are you, O you having eyes like lotus petals and wearing a soiled silken cloth, who are waiting there holding a branch of the tree? Why are the tears of sorrow flowing from your eyes like to drops of water falling from lotus petals?
Who are you, O most fair of face, among the celestials, Asuras, Nāgas, Gandharvas, Rāks asas, and Yaksas and Kinnaras? Do the Rudra's (The Rudras are manifestations of Śiva) claim your birth O you fair damsel,? Or the swift gods who ride the storm? Or the Vasus? (A kind of demi-gods of whom six are enumerated viz., Dhava, Druva. Soma or the Moon, Visnu, Anila or wind, Anala or fire, Prabhusa and Prabhava) You appear to me as of a celestial race.
Are you Rohiņā, the best and most accomplished of the stars, who, left from the Moon, has fallen down from the abode of the celestials?
Who are you O blessed dame, O you having blameless eyes? Are you, O lotus-eyed damsel, the blessed Arundhuti, who has fled in wrath or jealous pride form the side of her lord (Vasistha)?
Or O lovely damsel, who is the son, father, brother or husband gone from this world for whom you are weeping?
Yet by your tears and sighs, by the earth you are treading and by calling on a monarch's name it appears that you are not a celestial. (The celestials never shed tears nor touch the ground when they walk.) But from the marks on your person it appear that you are either the consort or the daughter of a king.
Are you that Sītā, I do ask you, who had been stolen and borne away by Rāvana from Janasthāna? May good betide you!
From your wretched plight, your unrivalled beauty and your ascetic garb, you are, I ween, for certain, the queen of Rāma.
Hearing those words of Hanumān and greatly delighted at Rāma's name, Vaidehī spoke to him.
I am the daughter-in-law of Dasaratha, knowing his own self, the foremost of the kings of the world and the slayer of the enemy's host, and the daughter of Janaka the high-souled king of Vaideha. My name is Sītā and I am the consort of the highly intelligent Rāma.
I lived twelve years in Rāghava's abode, enjoying every earthly comfort and satisfying every desire.
And at the beginning of the thirteenth year the king, advised by his priest, arranged for the installation of the descendant of Ikşvākus (Rāma) on the throne.
And while the articles for the installation were being collected, the queen Kaikeyi addressed her lord saying.
I shall not drink or eat for days and this shall be the end of my existence if Räma be installed.
If you do not wish to falsify the vow (This refers to the vow which Dasaratha made to Kaikeyſ at the time of the war going on between the celestials and the Asuras) you made to me,O best of kings, let Rāma then repair to the forest.
The monarch was truthful and remembering his vow and hearing the unpleasant and vile words of Kaikeyi lost himself (in grief).
Thereupon the old king abiding by truth, weeping, begged of his eldest son, the kingdom.
The graceful Räma killed his sire's command more than the installation, and resolving within him, promised to obey his words.
Rāma, having truth for his prowess, never, for his life, takes back what her gives, never speaks an untruth and always speaks truth.
Leaving aside his costly attire, the highly glorious (Rāma) renounced with all his heart the kingdom and gave me over to his mother.
But myself wearing the garb of an ascetic, repaired speedily before him. Separated from him, I do not like to live even in the celestial region.
The great son of Sumitrā, the enhancer of friends' joys, to follow his elder brother, dressed himself in bark and kusa.
Thus abiding by our sire's behest, and taking firm vows we entered a dreary forest never seen before.
While that one, of unmitigated effulgence was thus living in the forest of Dandaka, I, his consort, was stolen by the vicious-souled Rākşasa—Rāvaņa.
He has kindly allowed me two months respite after which I shall be slain.
Thereupon the Moon, white as water-lily and of clear appearance proceeded far down the welkin like to a goose traversing the blue waters.
With a view to befriend him, the Moon of clear rays, sprinkled the Wind-God's son, with cool beams.
And thereupon he beheld Sītā, having a moon-like countenance, plunged in grief like to a laden boat sunk in water.
While beholding Vaidehī, Hanumān, the son of Maruta, observed at some distance, a number of grim-visaged Raksasis.
Some had one ear, some one eye, some had big ears some was without ears; some had formidable ears and some had a nose projecting upwards.
And some had the upper part of their bodies unusually long and bulky, some had a long and slender neck, some had dishevelled hair, and some one's person was so thickly covered with hairs, that she appeared to have been cloaked in a blanket.
Some had long ears some had a long forehead, some had a long belly, some had long breasts; some had long lips; some had their lips and chins stuck together, some had a long countenance and some had long knees.
Some one was of-short stature, some was tall, some crooked, some grim-visaged, some dwarfish, some one was of terribly dark colour; some had a disfigured countenance; some had coppery eyes and a fearful face.
Some were terrible-looking, some coppercoloured, some black, some angry and some fond of quarrelling with each other; and some had iron darts, hammers and mallets in their hands.
Some had a face like that of a boar, some had a face like that of a deer, some like that of a tiger, some like that of a buffalo, some like that of a goat, and some like that of a jackal; some had legs like those of a camel, some had those of an elephant, some those of a horse and some had their heads placed on their breasts.
Some one had only one hand some had only one leg. Some had ears like those of a horse, some like those of a cow, some like those of an ass, some like those of an elephant and others had ears like those of a lion.
Some had very big noses, some had crooked and others were without any; some had noses like those of an elephant and others had their noses on their foreheads.
Some had their legs like those of elephants some had very huge legs; some and like those of a cow, some had on their legs locks of hair like to pillars, some had a terribly huge head, some had big breasts and others had spacious bellies, Some had faces and eyes beyond ordinary proportions.
Some had a long face and tongue. And some had the face of a goat, some that of an elephant some that of a cow, some that of a boar some that of a horse and some that of an ass.
Some of the Rākşasīs were grim-visaged and some hot-natured, quarrelsome and had darts andmaces in their hands. And some terrible Răks asīs of disfigured countenances, had smokycoloured hairs. And they were all continually drinking wine, always fond of liquor and meat, and all their bodies were sprinkled with blood for their living on gore and flesh.
And that foremost of monkeys found all these grim-visaged Rākşasīs seated around that mighty tree enveloped with branches. And the graceful Hanuman observed at the foot of that tree that worshipful and blameless daughter of the king Janaka. She was bereft of all effulgence, racked with grief and all her hairs were soiled with dirt. no
She appeared like a star fallen down on the earth on the wane of virtue. And famed though she was all over the world for her chastity, it was difficult for her now to see her husband.
She had excellent ornaments-her attachment to her husband was the only ornament. She was imprisoned by the lord of Rākşasas and separated from all her friends, she appeared like a she elephant separated from her band and bound and attacked by a lion, and like the rays of the Moon enveloped with clouds at the expire of the rainy season,
Her beauty was greatly faded (in consequence of her husband's separation) like to a stringed instrument for want of a player. And ever engaged in her husband's welfare she was thoroughly unworthy of being brought under the control of the Rākşasas. Being sunk in the abyss of grief and encircled by those Rākşasīs she appeared in the forest of Asoka like to Rohiņi possessed by Rāhu.
And Hanuman beheld her there like a creeper divested of flowers. And having her person soiled with dirt and shorn of all ornaments she appeared in her hidden grace like to a lotus covered with clay.
The monkey Hanumān, beheld that damsel, having the eyes of a young antelope, clothed with a soiled and shattered cloth.
And though the countenance of that worshipful one was shorn of all grace, her heart did not loose its loftiness in consequence of her husband's prowess.
And Sītā, of dark-blue eyes, was protected by virtue of her own character. And beholding Sītā, having the eyes of a young antelope, and terrified and casting her looks hither and thither like a hind and burning down the trees enveloped with leaves by her breath; like to a mass of grief and an upheaval of sorrow; having well-proportioned limbs, and appearing graceful without ornaments, Maruti attained to an excess of delight.
And beholding her having inebriate eyes, Hanumān shed tears of delight and bowed to Rāghava.
Having offered his obeisance to Räma and Lakşmaņa the powerful Hanumān, greatly delighted in seeing Sītā, remained there hidden.
Beholding those two high-souled brothers Rāma and Lakşmaņa, heroic and with great scimitars in their hands, Sugrīva became terrified.
That best of monkeys, of a disturbed mind, cast his looks around and could not stand (patiently) at any place.
Beholding those two of great prowess he could not make up his mind to remain there and the heart of that terrified monkey, sank.
Pondering over what is more and what is less important the virtuous-souled Sugrīva became highly anxious along with that monkey-herd.
Beholding Rāma and Laksmana, Sugriva, the king of monkeys, greatly exercised with anxiety spoke to his counsellors, saying.
Forsooth, these two heroes, in false guises and wearing bark, despatched by Vāli, have come here traversing the forest stronghold.
Beholding these two mighty archers the counsellors of Sugriva, quitting that mountainous expanse proceeded to another best of hills.
Thereupon proceeding quickly the commanders of various monkey herds stood encircling the king of monkeys and the chief of · leaders.
The monkeys thus sharing in the misery and happiness (of their chief) proceeded jumping from hill to hill shaking the summits thereof, with the velocity (of their persons). Thereupon those mighty monkeys, jumping, broke down the flowery trees of that stronghold.
Those best of monkeys, springing all around that mighty hill, proceeded terrifying the deer, the wild cats and the tigers.
Stationed on that best of mountains the ministers of Sugrīva, coming in the front of that monkey-chief, stood with clasped palms.
Thereupon Hanumān, skilled in speech, spoke to Sugrīva, terrified and afraid of Vāli's wicked wiles.
Let all the monkeys renounce Vāli's fear; in this best of mountains, Malaya-there is no fear of him.
I do not behold, O best of monkeys, that wicked Vāli of terrible looks, afraid of whom you had fled away and for whom you are anxious.
I do not observe here, O gentle one, the wicked-souled Väli your elder brother of impious actions and whom you do fear and I do not perceive any terror proceeding from him.
O monkey-chief, truly manifest is your monkey-hood and it is through your lightheartedness that you are incapable of fixing your soul.
Gifted with intellect and knowledge do you perforin all by means of gestures. A king void of sense cannot govern all creatures.
Hearing those pregnant words of Hanumār in its entirety, Sugrīva addressed to Hanumān in better accents.
Who is not terrified beholding those two mighty armed heroes, having expansive eyes, with bows, arrow, and daggers in their hands like to two sons of a celestial?
Methinks these two best of men have been despatched by Vali. Kings have many friends. And it is not proper for me to place confidence in them.
People should know that enemies, always treacherous by nature, range under false guises. And those foes, availing of their credulity, bring about their destruction whenever opportunity presents itself.
Vāli is eminently expert in despatching business. Monarchs, cognizant of many a wily expedient, bring about others' destruction. It is proper to discern them by means of disguised spies.
O monkey, do you proceed under a false guise and come by their intentions, examining them aright by their countenances, gestures and words.
Do you ascertain their intention. If do you find them delighted, secure their confidence in my favour by eulogising me again and again and giving out to them my views.
O best of monkeys, do you ask them why they have entered this forest, if you do perceive that these two archers are pure souled.
O monkey, if you determine the fairness and unfairness of their purpose, their wickedness should be discovered by means of their gestures and conversation.
Being commanded by that chief of monkeys, the son of Maruta purposed to approach Rāma and Laksmana.
Assenting to the words of the terrified and unconquerable Sugriva and saying 'Be it so, Hanumān, the high-souled monkey proceeded where the heroic Râma was with Lakşmaņa.
Dhritarashtra said When that Atiratha, viz., Drona had been slain by the son of Prisata, O Sanjaya, did my troops and those of the Pandavas do afterwards?
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Sanjaya said When that Atiratha Drona had been slain by the son of Prisata and when the Kaurava ranks broken and routed, Kunti's Dhananjaya.
Beholding a wonderful sight indicative of his victory, questioned, O foremost of the Bharatas, the mighty sage Vyasa who had gone there at his own pleasure.
Arjuna said When slaying my foes in battle with myriads of resplendent darts, I saw a male being of the effulgence of fire proceeding before me.
Raising his blazing trident wherever he turned, my foes in that direction, O mighty sage, he routed and scorched.
People think that I rout my foes whereas they are really routed by him. I only pursue from behind the troops already broken and routed by him.
O illustrious possessor of the six qualities the Bhagas, tell me who is that excellent of all male beings, whom I see armed with the trident and who resembles the Sun himself in effulgence.
He never touches the earth with his feet nor does he hurled his trident; but in consequence of his energy, thousands of arrows issue out of that trident of his.
Vyasa said O son of Pritha, you have seen Sankara, that first of all the creators of the world, that lord of all energies, primary male being, he that is the embodiment of heaven, earth and sky, the divine Lord, the saviour of the universe, the paramount master, the bestower of boons, also called Ishana. O, do you seek the refuge of that boon-giving deity, that lord of the universe.
He was the Paramount Divinity, of illustrious soul, also called Ishana, the wearer of matted locks and the origin of all auspiciousness. He possesses three eyes and mighty arms and fierce energy; and his locks are tied as a crown of his head and he clad in deer skin.
That supreme god, called Hara or Sthanu, is the lord of the universe and the giver of boons. He is the foremost of all beings in the universe and incapable of beings vanquished. He is the afforder of joy to the universe and it its paramount ruler.
The origin, the light and the refuge of the universe, he is ever attended with victory. He is the soul and the creator of the universe; and the universe is his from and he is ever-glorious.
That Lord of the universe and its ruler, that great one is the lord of all action. Known by the name of Shambhu he is self-born, he is the lord of all creatures and the origin of the past, present and future.
He is the Yoga and the lord of Yoga. He is called Sarva and is the lord of the lords of the world. He is superior to everything. He is the most excellent of all things in the universe and the highest of all and is called Paramesthin.
He is the ordainer of the three worlds and the sole refuge of them all. He is pure souled, universe himself, dreadful, holder of moon on head, eternal, the protector of the universe, the forernost of all deities among the gods of speeches, incapable of being vanquished, lord of world and is beyond the reach of birth, decline and death.
The essence of knowledge and incapable of being comprehended by the understanding and the best of all knowledge, he is unknowable. Out of his grace he gives to his worshippers the boons they desire.
That great one has for his companions, celestial beings of various forms, some of whom are dwarfs, some with matted locks, some with bald heads, some with short necks, some with large stomachs.
Some with huge bodies, some endued with great mighty and some with long ears. All of them have, O son of Pritha, distorted faces, mouths and legs and strange dresses.
That great lord Mahadeva, O Partha, is adored by even these kinds of followers. That Siva, O son, possessed of energy, goes in advance of you through kindness only.
In that dreadful battle, O son of Pritha, capable of causing the hair to stand erect, who else, O Arjuna, except the divine Maheshvara, that foremost of all bowmen, could even in his mind, dare defeat that host that was protected by those great smiters and bowmen, viz., Ashvatthaman, Karna and Kripa.
Nobody can venture to withstand the fighter, in whose front walks Mahadeva himself. There is no creature in the triune worlds who is a match for him.
At the very smell of the enraged Mahadeva, the enemy trembles and drops down senseless in large numbers in battle.
For this reason the gods in heaven ever adore and bow down to him. The men of this world as also others that have attained to heaven.
If they devoutly worship the boon-giving, auspicious and divine Rudra, the lord of Uma, obtain happiness here and the highest felicity hereafter.
O son of Kunti, bow down to him who is peace incarnate, to him called Rudra (of the fierce), who is of blue throat, exceedingly subtle and of great effulgence.
To himn known as Kapardin, him that is dreadful, him who possesses twany eyes, him that is boon giving; to that great ordainer or red locks and righteous conduct, to him who is ever-engaged in the performance of auspicious acts. to him who is an object of desire with all beings; to him who is of tawny eyes; him that is called Sthanu; him that is called Purusha; to him of tawny hair; him that is bald and him that is extremely subtle and of great splendour, to him that is the giver of light, him that is the embodiment of all holy waters, him that is the god of gods, him that is possessed of great impetuosity; him that is of various forms; him who is called Sarva and is vested in pleasant garments.
To him that possesses an excellent turban, a handsome face and a thousand eyes; him that is the giver of rain, him that has the mountains for his habitation; him that is peace, him that is the protector, him that has the barks of trees for his cloth.
To him whose arms are adorned with ornaments of gold, him who is furious; him who is the lord of all the different quarters; him who is the master of clouds and of all created beings.
To hiin who is the lord of all trees and of kine; him that has his body covered with trees; him who is the general of the celestial armies; him who is the inspirer of all thoughts.
To him who has the sacrificial ladle in his hands; him who is effulgent, him who wields the bow; him who is Rama himself, him who has numerous semblance's; him who is the lord of the universe; him who has the Munja grass for his attire;
To him who has a thousand heads; him who has a thousand eyes; and him who has a thousand arms and a thousand legs.
O son of Kunti, seek the refuge of at lord of the universe, who bestows boons, who is the lord of Uma, who possesses three-eyes and who is the destroyer of Daksha's sacrifice;
Who is the protector of all created beings; who is ever-cheerful; who is the faviour of all; who is undeteriorating in his glory; who is called Kaparddin and those gait is like that of the bull; whose lavel is like that of the bull and whose emblem is the bull.
Who is proud like the bull, who is the lord of the bull, who is known by the horns of the bull and who is the bull of bulls, whose bannerdevise is the bull; who is generous like the bull; who has eyes like those of the bull;
Whose weapons are all of superior make; whose arrows is the Vrisha (Krishna) and who is righteousness incarnate; who is called the Great Lord, whose seat is the leopard's skin.
Who is the lord of the words, who is the giver of boons, who is bald, who is devoted to the Brahmanas and who behoves the Brahmanas, who is armed with the trident, who is boon-giving; who wields the sword and the buckles; and who is the lightly auspicious one:
Who use the bow Pinaka, who is shorn of his battle-axe and who is the sovereign and the saviour of the universe. I totally consign myself to the care of that divine lord, that giver of protection, that god versed in deer's skin; salutation to that lord of the gods who has Vaisravana for his friend, salutation to him of illustrious vows, to him whose companions are all best bow-men.
To him who himself wields the bow, to that great Divinity with whom the bow is a favourite weapon; who is himself the arrow hurled by the bow; who is the bow-string and the bow and the preceptor instructing others in the use of the bow.
Salutations to that deity whose weapons are terrible and who himself is the foremost of all gods, salutations to him whose semblances are various and who has got diverse bowmen as his attendants.
Salutations to Sthanu, to that best of all wielders of bow, salutations even to the destroyer of 'Tripura,' and the slayer of Bhaga.
Salutations to the lord of the Vanaspatis (Trees & c) and to the lord of men; salutations to the lord of the celestial mothers and to the lord of the Ganas.
Salutations ever to him who is the lord of kine and the master of all sacrifices. Salutations to the lord of waters and of the celestials;
Salutations to him who is the destroyer of Surya's teeth, who is of three eyes, who is the giver of boons, who is called Hara, who is blue-throated and who is of golden locks.
I shall now relate to you, according to my knowledge and as I have heard them related, all the divine deeds of the supremely wise Mahadeva.
If Mahadeva is worked up with rage, neither the gods, nor the Asuras, neither the Gandharvas, nor the Rakshasas, even if they conceal themselves in deep caves, can enjoy any peace.
In days of yore when Daksha had collected all the necessary objects for the celebration of his sacrifice, Mahadeva excited with rage destroyed them all; indeed then he became unusually stern.
Shooting an arrow with his bow then, he uttered a tremendous roar. The celestials, who always perform acts beneficial to the world, the were filled with anxiety.
When the sacrifice was destroyed and when Maheshvara was enraged, the gods were greatly frightened at the sound produced by his twanging bow and his palm-strokes.
The gods and the Asuras all succumbed and fell down and O son of Pritha, the waters were agitated and the earth trembled with everything on it.
The mountains split and the quarters of heaven and the Nagas became stupefied. Enveloped in a pall of gloom the universe was lost to view.
The splendour of the luminaries as also of the Sun was destroyed. The Rishis filled with fear became agitated and desirous of their own good and that of all other creatures, performed propitiatory rites. Then Sankara, smilingly rushed upon Pushana.
Who was eating the sacrificial oblations and the tore out his teeth. The gods then, bowing down to him, fled away trembling.
Once more Mahadeva aimed ai the gods a shower of burning and sharp resembling tongues of fire mixed with smoke or clouds with lightning.
Beholding that arrowy shower, all the gods, bowing down to Maheshvara, assigned to Rudra a substantial share in sacrifices.
Afraid, the gods sought his protection, O prince. His anger having subsided the great god re-established the sacrifice. arrows
The gods that had fled away returned. Indeed they are afraid of Maheshvara even to this day. Formerly the puissant Asuras had three cities in heaven.
One was made of gold, another of silver and the third of iron; each of them was excellent and large. The golden city belonged to Kamalaksha, the silver city to Taraksksha.
The third, made of iron, belonged to Vidyutmalin. Using all his weapons, failed to capture those cities.
Thereupon all the celestials, afflicted as they were, sought the refuge of Rudra. The gods then, with Vasava at their head, said these words to that high-souled one.
The denizens of the three cities, having obtained boons from Brahma and proud in consequence of those boons, are excessively oppressing the worlds.
O Lord of the gods, O supreme Divinity, save yourself, there is none capable of slaying the Daityas. Do you slay those injurers of the gods.
O Rudra, then creatures immolated in every sacrifice will be yours. Do you therefore, O lord of the universe, over-throw those Asuras.
Thus addressed by the gods and moved by the desire for benefiting them, Mahadeva said 'yea' to their proposals. Then he made the two mountains, viz., Gandhamadan and Vindhya the two bamboo poles of his car.
And the earth with all the oceans and the forests his chariot and the snake Sesa the Aksha of his chariot.
The Sun and the Moon then became the wheels of the car of that god of gods, that wielder of the Pinaka bow. The three eyed Divinity then made Elapatra and Puspadanta the pins of his car.
The puissant Mahadeva then made the Malaya mountains the yoke and the great Takshaka the chord for fastening the yoke to the poles and the other creatures about him the bounds of his steeds.
The mighty god then made the four Vedas the four steeds of his chariot; the lord of the three worlds made the auxiliaries of the Vedas the bridle-bits of his steeds.
Mahadeva then made Gayatri and Savitri the reins, the mystic monosyllable in the whip and Brahmana the driver.
Then making the Mandar mountains the bow, Vasuki its string, Vishnu its excellent arrows, Fire the arrow-head.
And Vayu the two wings of that arrows, Yama the feathers in its tail lightning the whetstone and Meru his standard.
The god Siva, riding on that wonderful car composed of all the excellent celestial forces proceeded for the destruction of the tripple city. Indeed Sthanu, that foremost of Smiters, that destroyer of Asuras, that most beautifullooking warrior of infinite energy, adored by the gods and Rishis, possessed of the wealth of asceticism, O Partha.
Created an excellent and unequaled array called after his own name and then stood firm for a thousand years.
Then when the three cities came together on the firmameni, he pierced them with that shaft of his having three knots.
The denizens of those cities, the Danavas, then could not look at that arrow composed of the Fire of Dissolution and of Vishnu and Soma.
When the tripple city began to burn, the goddess Durga went to see the sight, with a child on her lap having only five clumps of hair on its head.
Uma then asked the gods who that child was. The malevolent Indra then tried to strike him with the thunder bolt.
Thereupon the all-powerful Lord of all the worlds, possessed of the six excellent qualities the Bhagas, smilingly paralysed the arm of the enraged Indra wielding the thunder bolt.
Then with his arm paralysed Shakra, surrounded by the celestials, quickly proceeded to the undeteriorating Brahma.
Then the gods bowing their heads down to Brahma addressed him, with folded arms, thus-"O Brahma, what wonderful creature is now lying on the lap of Parvati?
As he appeared to be a mere boy we did not offer salutations to him. But we have been defeated totally by him. It is therefore that we want to ask you about him.
With Purandra to head us, we were easily defeated by that boy though he did not at all fight with us." Hearing those words of theirs, that foremost of all conversant with Brahma's viz., Brahma.
Reflected for a while and then decided that boy of infinite prowess to be a manifestation of Shambhu himself, that possessor of the six illustrious qualities, the Bhagas. The almighty Brahman addressing Shakra and other foremost
He is the almighty lord Hara, the Masterruler of the mobile and immobile creation. There is nothing superior to that foremost of gods known by the name of Maheshvara.
That boy of immeasurable effulgence whom you have seen with the goddess, is Siva himself, assuming the boy-like appearance for gratifying Parvati.
Let therefore yourselves with me seek his refuge, that god who is the ruler of all the worlds and the possessor of the six illustrious qualities, the Bhagas.
O gods, you could not recognise that lord of the worlds. Thereafter the celestials with the Prajapati approached that boy of the radiance of the rising Sun. Then Brahma behclding the mighty lord and the grandsire knowing him to be the paramount master, began to adore him
Brahma said You are the sacrifice, you are the refuge of this world and you are its sole stay. You are Bhava, you are Mahadeva, you are the abode of all things and you are the most supreme of all things.
Yourself pervade the whole universe with its mobile and immobile creatures. O lord of the past and the future, O lord of the Lokas, O master of the universe, be propitious on Shakra afflicted as he is with your wrath.
Vyasa said Hearing the words of the lotus-sprung Divinity, Maheswara then became propitiated and desirous of showering his grace, he then laughed aloud.
Then the celestials gratified both Uma and Maheswara with eulogies. Then the arm of the wielder of the thunderbolt once more regained its natural state.
Then that illustrious Divinity whose emblem is the bull and who had destroyed the sacrifice of Daksha, together with his batter half, became gracious on the gods.
He is Rudra, he is Siva, he is Agni, he is all and the knower of all. He is Indra, he is Vayu, he is the twin Asvins and he is lightning.
He is Bhava, he is Parjanya, he is Mahadeva and he is sinless. He is the Moon, he is Ishana, he is the Sun and he is Varuna.
He is Time, he is Destroyer, he is death, he is Yama and day and night; He is a month, a fortnight, as well as the seasons, the twilight's and the complete year.
He is Dhata and Vidhata, the soul of the universe and the doer of all acts of the universe. Himself formless, he is thousand and he is hundreds of thousands.
He is eulogised by all the gods. He is one and many. He is hundred, he is thousand and he is hundreds of thousands.
Brahmanas versed in the Vedas, say that he two forms, one is dreadful and the other peaceful-These two again are divided in numerous portions.
His terrible forms are Fire, Vishnu and Bhaskara (the Sun); and his peaceful forms are, water, the luminaries and the moon.
Whatever there is highly mysterious in the Vedas, their auxiliaries, in the Upanishads, in the Puranas and in Metaphysics, is identical with the god Maheshvara.
Such is the Lord Mahadeva, that Divinity without birth and that possessor of the six illustrious qualities the Bhagas. It is beyond my power to enumerate all the qualities of that lord.
Even, if, O son of Pandu, I were to recount them for a thousand years. On those who are under the malicious influence of evil stars, on those who are stained with every sin.
That great protector is pleased and grants them salvation, if indeed they seek refuge in him. He grants and takes away, life, health, prosperity, wealth and all other kinds of desirable objects. The prosperity seen in Indra and other gods is really his.
He is present in both the evils and good that exercise influence over the human kind. He gets by a flat of his will whatever prosperity he desired. Therefore, is he called the Lord Paramount.
He is called Maheshvara and he is the supreme lord superior creatures. In multifarious forms of many kinds, he pervades the universe.
What is known as the mouth of that god is the ocean; and it is well-known that assuming the form of the sea-fire it drinks the libations in the shape of water.
This Divinity ever dwells in the places of cremation. Men worship this god there where only the braves can go.
The effulgent forms of this lord are many and marvellous; those forms are worshipped in the worlds and are praised and spoken of by men.
Many also are the names of truthful import of the this Divinity. Known in the worlds. Those. names are all founded upon his supremacy, omnipotence and his acts.
In the Vedas, the excellent hymn called Shatarudriya has been sung in his praise, he who is the great Lord called the infinite Rudra.
That divinity is the Lord of all wishes both human and heavenly. He is the Lord Paramount and the supreme ruler and pervades this extensive universe.
The Brahmanas and the sages call him the most ancient of beings. He is the first-born of all the gods and fire came out from his mouth.
As he always and by every means protects the creature of the universe and always find pleasure in their company and as he is the lord of them all, he is truly called Pasupati.
As his Phallic form is ever present in the observance of the Brahmacharya vow and as it adds to the glory of the world, he is called Maheshvara.
The Rishis, the celestials, the Gandharvas and the Apsaras, worship the Phallic emblem of this god, that ever remains erect.
When his Phallic unblem is worshipped Maheshvara becomes glad and is pleased and delighted and transported with joy.
As in the past, the present and the future, the god has many forms, both mobile and immobile, he is truly called Vahurupa.
With one of his eyes blazing forth, he appears to have eyes on all sides of his body; and as in his wrath, he possesses the worlds, he is called Sarva.
As his form is like that of smoke he is called Dhurjati; and as the Devas in the world are present in him he is called Vishvarupa.
As three goddesses viz., the sky, the firmament and the water, ever worship that lord of the worlds, therefore he is truly calied Tryambaka.
As he ever helps in the accomplishment of all acts and increased the wealth of men and is engaged in doing good to them, therefore he is called Siva.
Possessed of thousand or ten thousand eyes or eyes on all sides of his body, as he ever protects the universe, he is called Mahadeva.
As he is Great and Ancient and is the fountain of life and the cause of its continuance and as his Phallic from is eternal, he is called Sthanu.
They rays of light that proceeding from the Sun and Moon, are seen in the worlds, are said to be the hair of his head and therefore is he called Vyomakesa.
Since he is the Past, the Future and the Present and in fact, everything in the universe and since he is the origin of the past, the future and the present, he is for that reason called Bhava.
The word Kapi is said to mean supreme and Vrisha to mean righteousness; therefore that god of gods, the possessor of the illustrious qualities the Bhagas, is called Vrisha Kapi.
As he destroys Brahma, Indra, Varuna, Kubera and Yama, after having afflicted them greatly, therefore he is called Hara.
Shutting his two, eyes, that Potent Lord created a third on his forehead by sheer force; and therefore is he called the Three-eyed.
Whatever of soundness or unsoundness there is in the bodies of men, is said to be his manifestation. He is the Pana and Apana breaths in embodied creatures.
He that ever worships the Phallic emblem of that illustrious god, attains great prosperity even by such worship of his.
Below his two thighs the forms are fiery, the other half of his soul is fire and half the moon.
His auspicious form surcharged with energy is more blazing than all the forms of the other gods. Amongst men his blazing and dreadful form is called Fire.
With his auspicious form he practices the vow Brahmacharya, whereas with the dreadful form he has, he devours everything.
As he burns, as he is keen and fierce and endued with the great prowess and as he devours flesh, blood and marrow, he is called Rudra.
It is this god of gods, the paramount lord, the wielder of the Pinaka bow, O Partha, whom you have seen go before you slaying your enemies.
After you had vowed to slay the ruler of the Sindhus, O sinless one, Krishna showed your this god, in your deam, seated on the top of that best of mountains.
He is that illustrious god, who comes first in the battle field, who provided all weapons by which the Danavas were slain by you.
O Partha, thus the hymn approved of Vedas and called Sata-rudriya in honour of that god of gods has been explained to thee which is excellent glorious, life-enhancing and sacred.
The hymn of four divisions capable of accomplishing all desired object, destructive of all sins, sacred and able to drive away all stains and to undo all sorrow and all fears. He who listen to this hymn always is succeeds in defeating all his enemies and is highly respected in the region of Rudra.
A man who always attentively reads or heard the recitation of this account (Satarudriya) belonging to war of this great deity and who worships devotionally that illustrious lord of universe (Vishveshvara) obtaineth all excellency objects of desire, in consequence of the three-eyed God being gratified with him.
O son of Kunti, Go and fight, defeat is not for thee that hast Janardana on your side for thy adviser and protector.
Sanjaya said 0 best of Bharata! 0 chastiser of foes! Having addressed Arjuna in these words, the son of Parasara (Vyasa) went away to the place he had come from.
O king, having warred savagely for five days, the Brahmana (Drona) endued with great strength, fell and repaired to the region of Brahma.
The fruits that arise from a study of the Vedas, arise from the reading of this Parvan also. The great achievements of brave Kshatriyas have bee described here.
He, who reads or hears the recitation of this Parvan everyday is released from a great sins and the most wicked acts of his life.
By reading it a Brahmana reaps the fruits of sacrifice, a Kshatriya obtains victory in fierce battle. The other orders (Vaishyas and Sudras) attain desirable sons and grandsons and all wishful objects. O king, having warred savagely for five days, the Brahmana (Drona) endued with great strength, fell and repaired to the region of Brahma.
The fruits that arise from a study of the Vedas, arise from the reading of this Parvan also. The great achievements of brave Kshatriyas have bee described here.
He, who reads or hears the recitation of this Parvan everyday is released from a great sins and the most wicked acts of his life.
By reading it a Brahmana reaps the fruits of sacrifice, a Kshatriya obtains victory in fierce battle. The other orders (Vaishyas and Sudras) attain desirable sons and grandsons and all wishful objects.
Dhritarashtra said O Yudhishthira, are you in peace and happiness, with all your brothers and the dwellers of the city and the provinces?
Are they who depend on you also happy? Are your ministers, and servitors, and all your seniors and preceptors also, happy?
Are those also who live in your kingdom frce from fear? Do you follow the old and traditional conduct of kings?
Is your treasury filled without disregarding the restraints imposed by justice and equity? Do you behave as you should towards foes, neutrals, and allies?
Do you duly look after the Brahmanas, always making them the first gifts? What need I say of the citizens, and your servants, and kinsmen, are your foes, O chief of Bharata's race pleased with your conduct? Do you, O king of kings, adore with devotion the Pitris and the deities?
Do you adore guests with food and drink, O Bharata? Do the Brahmanas in your kingdom perforin the duties of their order, walk along the path of virtue?
Do the Kshatriyas and Vaishyas and Shudras also within your kingdom and all your relatives, perform their respective duties? I hope the women, the children, and the old, among your subjects, do not grieve (under distress) and not beg (the necessaries of life).
Are the ladies of your households duly honoured in your house, O best of men? I hope, O king. that this race of royal sages, having to you for their king, have not fallen away from fame and glory?
Vaishampayana said To the old king who said so, Yudhishthira, knowing morality and justice and well-skilled in acts and speech, spoke as follows, putting some questions about his well-being.
Yudhishthira said Does your peace, O king, your self-control, your tranquility of heart, grow? Is this my mother able to serve you without fatigue and trouble.
Will, O king, her residence in the forest yield fruit? I hope this queen, who is my eldest mother, who is emaciated with (exposure to cold and wind and the toil of walking, and who is now given to the practice of serve austerities, no longer yields to grief for her children of great energy, of all whoin performing the duties of the Kshatriyas, have been killed on the field of battle.
Does she accuse us. sinful wretches, who are responsible for their destruction? Where is Vidura, O king? We do not see him here. I hope this Sanjaya, performing penances, is in peace and happiness.
Thus addressed, Dhritarashtra, answered king Yudhishthira, saying, O son, Vidura is well. He is practising austere penances living on air alone, for he abstains from all other food. He is emaciated and his arteries and nerves have become visible. Sometimes he is seen in this empty forest by Brahmanas.
While Dhritarashtra was saying this. Vidura was seen at a distance. He had matted locks on his head, and gravel's in his mouth, and was greatly emaciated. He was perfectly naked. his body was besmeared all over with fifth, and with the dust of various wild flowers,
When Kshatta, was seen from a distance, the fact was communicated to Yudhishthira. Vidura suddenly stopped, O king, loO king towards the retreat.
King Yudhishthira pursued him alone, as he ran and entered the deep forest, sometimes seen and sometimes not seen by the pursuer.
He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, your favourite-Exclaiming thus, Yudhishthira, with great exertion, followed Vidura.
Having reached a solitary spot in the forest that foremost of intelligent men, viz., Vidura, stood still, learning against a tree.
He was greatly emaciated. He retained only the shape of a human being. Yudhishthira of great intelligence recognised him, however.
Standing before him, Yudhishthira addressed him saying, 'I am Yudhishthira.' Indeed, adoring Vidura properly., Yudhishthira said these words in the hearing of Vidura.
Meanwhile Vidura looked at the king steadfastly. Casting his look thus on the king, he stood motionless in Yoga.
Endued with great intelligence, he then (by his Yoga-power) entered the body of Yudhishthira, limb by limb. He united his vital airs with those of the king, and his senses with the king's senses.
Indeed, with the help of Yoga-power, Vidura, burning with energy, thus entered the body of king Yudhishthira the just.
Meanwhile the body of Vidura continued to lean against the tree with eyes fixed. The king soon saw that life had fled out of it.
At the same time, he felt that he himself had become stronger than before and that he had gained many additional virtues and accomplishments. Gifted with great learning and energy, O monarch, Pandu's son, king Yudhishthira the just, then recollected his own state before his birth among men, Possessed of mighty energy, he had heard of Yoga practice from Vyasa.
King Yudhishthira the just, endued with great learning, became desirous of doing the last rites to the body of Vidura, and wished to cremate it duly. An invisible voice was then heard, saying, 'O king, this body which belonged to him called Vidura should not be cremated. In him is your body also. He is the eternal deity of Virtue.
Those happy regions which pass by the name of Santanika will be his, O Bharata. he performed the duties of Yatis. You should not, O scorcher of enemies, grieve for him at all.
Thus addressed, king Yudhishthira the just returned from the place, and represented everything to the royal son of Vichitravirya.
At this, that effulgent king, all those men, and Bhimasena and others, became filled with wonder.
Hearing what had taken place, king Dhritarashtra became pleased and then, addressing the son of Dharma, said, 'Do you accept from me these gifts of water and roots and fruits! It has been said, O king, that one's guest should take what one takes himself.'
Thus addressed, Dharma's son answered armed king ate the fruits and roots which he gave.
Then they all spread their beds under a tree and passed that night thus having eaten fruits and roots and drunk the water that the old monarch had given them.
Narada said Being thus addressed by Suparna in excellent words conducive to his benefit and think calmly on these words and considering them again and again,
The performer of a thousand sacrifices and the lord who, in gifts, was the prince of givers, Yayati, the ruler of all the Kashis said these words,
With his eye on his dear friend Tarkshya, as also on the best among the twice-born, Galava, and considering the alms asked for by a devotee as described to him as a highly praiseworthy example,
And especial considering that they had come to him passing over the kings born in the solar race.
To-day is my birth blessed and my race absolved from sins; to-day is this country, over which I rule, freed from sins by you, O Tarkshya, who are sinless.
O friend, I want to tell you however that I am not the same wealthy man that you knew me to be in days of old. O friend, my wealth has been diminished
But at the same time I am unable to make your coming here useless, 0 wanderer of the heavens; nor do I dare frustrate the hopes entertained by the regenerate Rishi; I shall therefore give that which will accomplish this purposes of his.
A man, who having come to another with a hope and returns with that hope frustrated, consumes the entire race; and O son of Vinata, it is said that nothing is more
Capable than the saying of a man, in this world "I have not got it" to a man who comes to him entertaining a hope in him. The man, who is unsuccessful in his suit and whose hopes are frustrated,
Slays the sons and grandsons of the man who dose not do him good. Therefore this daughter of mine, who will be perpetuator of four races,
This one resembling the daughter of a god and the promoter of every virtue and who is ever solicited by the gods, human beings and Asuras, O Galava,
For her beauty do you accept. Rulers of men will surely you even their kingdom as her dowry,
Not to speak of twice four hundred horses each with a black ear; therefore do you accept this daughter of mine, Madhvi.
The only boon that I ask for, O lord, is that I may have a grandson by her.” Having taken that girl with them Galava with the bird,
And saying "we see you again” went away. Saying: “The means for obtaining the horses has now been gained," the one born of an egg too
Went away, after for the permission of Galava, to his own place. And the king of birds having gone away Galava along with that maiden,
Began to think about the king who could offer suitable dowry for her and in his mind decided to go to that best among the kingsHaryashva, of the race of Ikshvaku.
He ruled over Ayodhya, was endued with great over Ayodhya, was endued with great prowess and had an army with four divisions and had also in his possession enough of treasures and coins, who was dear to his subject and to whom the twice born were also dear,
Who desirous of the peace of his subjects was practicing excellent austerities. The regenerate Rishi Galava, Having approached him, Haryashva, said to him:
"This girl in my possession, O chief among kings, increases a race by bringing forth children, O Haryashva; accept her by offering a dowry. I shall describe to you what dowry, to offer and hearing that you decide it."
Yudhishthira said : There is no limit to misfortunes and neither their effects nor their causes can be ascertained. It is Dharma who distributes the fruits of both virtue and sin.
Bhima said: We have met with this disaster, because I did not slay Pratikami when he dragge Krishna into the assembly hall like a slave.
Arjuna said: As I did not present those very sharp and biting words, piercing the very bones, uttered by the son of Suta, so we have met with this calamity.
Sahadeva said : This calamity, O Bharata, has overtaken us because I did not kill Shakuni when he defeated you at the game of dice.
Vaishampayana said : Then, king Yudhishthira said to Nakula "O son of Madri, climbing this tree look around the ten points.
O affectionate one, as these your brothers are fatigued and thirsty, so see whether any water or trees growing by water-side, are near.”
Nakula too saying “be it so" soon ascended a tree. And casting his looks around said to his eldest brother thus,
"O king, I see numerous trees growing near water and also hear the cries of the Sarasas. Therefore, surely water must be somewhere here."
Thereupon, Yudhishthira, the son of Kunti, firm in truth, said "O beautiful one, do go (there) and soon bring water in the quivers."
Saying “be it so" Nakula, at the command of his eldest brother, quickly, proceeded towards the spot where the water was and soon reached it.
And seeing the transparent water surrounded by cranes, as he was desirous of drinking of it, he heard these words from the firmament.
The Yaksha said: O child, do not venture to do this. I have got possession of it before. O son of Madri, first answer my questions and then drink of it and carry it away.
Nakula, (however), who was very thirsty, disregarding these words, drank the cool water. But as (soon) as he drank it he fell dead.
Seeing Nakula's delay, Yudhishthira the son of Kunti, said to his heroic brother Sahadeva, the tormentor of his foes,
“O Sahadeva, our brother (Nakula) who was born (just) before you, has been long out. Go and bring him and also water.
Saying “be it so,” Sahadeva proceeded towards that direction and he then beheld his brother Nakula lying dead on the ground.
Sorely afflicted at the death of his brother and oppressed with thirst, as he made for the water he heard these words.
"O child, do not venture this. It has been before obtained possession by me. First answer my questions and then drink water and carry it away.”
Sahadeva, as he was thirsty, despising those words drank the cool water and as he drank he fell dead.
Then Yudhishthira, the son of Kunti, said to Vijaya (Arjuna) “O Vivatsu, O tormentor of foes, your brothers (Nakula and Sahadeva) have been long out.
May you be in peace. Go and bring them and also water. O affectionate one, you are the refuge of all of us when in distress."
Thus spoken to, the intellectual Gudakesha taking up his bow together with arrows and his naked sword soon proceeded towards that lake.
(Having arrived at that lake), Shvetavahana beheld his two brothers, those most valiant of men, who came to fetch water, lying dead.
And that lion amongst men, beholding them as if buried in slumber, became very afflicted, And then the son of Kunti upraising his bow looked around that forest.
But he beheld no creature in that great forest. And oppressed with fatigue, Savyasachi made for the water.
And as he rushed (towards the water) he heard these words from the firmament “Why are you coming towards the water You will not। be able to drink of it forcibly.
O son of Kunti, O Bharata, if you can answer the questions put by me, then you may drink of the water and take it away.”
Thus forbidden, Partha said "come to my presence and then prevent me. You will not speak again in this strain when I will rive you with darts."
Saying this, Partha displaying his skill in hitting at an invisible object by sound alone, entirely covered all the sides by discharges of arrows inspired with the mantras,
O best of the Bharatas, oppressed with thirst, he began to hurl barbed darts, javelins, Narachas and numerous infallible arrows.
And he discharged at the firmament innumerable darts.
The Yaksha said: Partha, your exertions are to no purpose, (First) answer my questions and then drink
If however you drink before answering my questions, you will die as soon as you will drink. Thus addressed, the son of Pritha, Dhananjaya who could draw his bow by his left hand. Disregarding those words, as he drank, fell dead.
Then, Yudhishthira, the son of Kunti spoke to Bhimsena, “O tormentor of foes, O Bhimasena Nakula, Sahadeva and Vivatsu have been long out to fetch water and they have not come as yet. You are to bring them as well as water.
May you be blessed.” Saying “be it so" Bhimasena proceeded towards that place, where his brothers, those most valiant of men, lay dead. Afflicted at seeing them (dead) and oppressed with thirst.
That mighty-armed one considered (within himself). “This act must have been done by some Yaksha or Rakshasa." And he thought (further) “I will have surely to fight today.
Let me therefore, (first) drink water.” Then, Vrikodara, the son of Pritha and the best of the Bharatas, desirous of drinking, rushed towards the water.
The Yaksha said: O child, do not attempt it. It has already been in my possession, (first) answer my questions and then drink water and carry it away (for your brother).
Thus addressed by that Yaksha of unrivalled energy, soon as Bhima without answering his questions, drank of it, he fell down dead.
Then that best of men, the royal son of Kunti of mighty arms, whose heart was burning in grief, after much deliberation rose up and entered that mighty forest where no sound of human voice could be heard. It was inhabited by rurus, boars and birds.
Adorned with trees of blue and bright colours and ringing with the hum of bees and warbling of birds. And that highly renowned.
And illustrious one, entering into the forest saw that lake beautified with gold-coloured filaments, looking as if it had been made by the Architect of the universe.
Adorned with rows of lotuses, Sindhuvara flowers together with cane trees and covered all over with Ketakas, Karaviras and Pippalas. Oppressed with fatigue, he approached that lake and was wonder-struck at what he saw.
Yudhishthira said Tell me, O grandfather, how should a king treat a mild foe, one who is fierce, and one who has many allies and a large army.
'Regarding it is cited, O Yudhishthira the old discourse between Brihaspati and Indra.
Once on a time, that destroyer of hostile heroes, viz., Vasava, the king of the gods, joining his hands, approached Brihaspati, and saluting him, said these words.
Indra said How, O twice-born one, should I treat my enemies? How should I subdue them by various contrivances, without rooting them out?
In a collision between two arinies, victory may be achieved by either side. In what way should I behave so that this shining prosperity that I have acquired and that scorches all my enemies, may not leave me?
Thus addressed, Brihaspati, skilled in Virtue, Profit, and Pleasure, endued with a knowledge of royal duties, and great intelligence, answered Indra as follows.
One should never wish to vanquish his enemies by quarrel. Worked up with anger and shom of forgiveness, boys only seek quarrel.
One who wishes for the destruction of a foe, should not make that foe careful. On the other hand, one should never display one's anger or fear or joy. He should conceal these within his own heart.
Without trusting one's foe in reality, one should treat him in such a way as if he trusted him completely. One should always speak sweet words to one's enemies and never do anything that is disagreeable.
One should avoid useless acts of hostility as also insolent speech. As a fowler, carefully uttering cries like those of the birds he wishes to catch, or destroy, captures and brings them under his control, even so should a king, O Purandara, bring his enemies under subjection and then kill them if he likes.
Having defeated one's enemies, one should not sleep at ease. A wicked enemy rises up against like a fire carelessly extinguished reappearing itself.
When victory may be achieved by either side, a hostile collision of arms should be avoided. Having made an enemy feel security, one should subdue him and active one's end.
Having consulted his ministers and intelligent persons conversant with policy, an enemy that is disregarded and neglected, never owning submission at heart, strikes the disregarder at the proper season, especially when the latter takes a false step. By engaging trustworthy agents of his own, such an enemy would also make the other's forces inefficient by creating disunion.
Knowing the beginning, the middle, and the end of his enemy, a king should secretly entertain feelings of hostility towards them. He should corrupt the forces of his enemy, determine everything by positive evidence, creating disunion, making gifts, and administering poison. A king should never live with his foes.
A king should wait long and then kill his enemies. Indeed, he should wait, for the opportunity, so that he might attack his enemy at a time when the latter would not expect him in the least. A king should never kill a large number of the enemy's army, although he should certainly do that which would secure him decisive victory.
The king should never do such an injury to his enemy as would remain in the latter's heart. Nor should he afflict him with wordy darts and arrows. If the opportunity comes, he should strike him, without letting it slip. In this way, O king of the gods, should a king, desirous of killing his foes, treat them.
If an opportunity, with respect to the man who waits for it, once goes away it can never be secured again by the person desirous of acting.
Acting according to the advice of the wise, a king should only break the strength of his enemy. He should never, when the opportunity is not favourable, try to achieve his end. Nor should he, when the opportunity arises, persecute his enemy.
Giving up lust, anger and pride, the king should carefully and continually watch for the shortcomings of his foes,
His own mildness, the hardship of his punishments, his inactivity and carelessness. O king of the gods, and the deceitful means well applied (by his foes), ruin a foolish king.
That king who can overcome these four shortcomings and counteract the deceitful expedients of his enemies, succeeds, forsooth, in smiting them all.
When only one minister is capable to perform a secret object, the king should consult with that one minister only regarding such secret object. Many ministers, if consulted, try to throw the burden of the task upon the another's shoulders and even give out that object which should be kept close.
If consultation with one is not proper, then only should the king consult with many. When enemies are not seen, he should invoke divine punishment upon them; when seen, the army, consisting of fourfold forces, should be set in motion.
The king should first use the means of creating disunion, as also those of conciliation. When the time for each particular means arrives, that particular expedient should be made use of.
Occasionally the king should even prostrate himself before a powerful enemy. It is again desirable that acting with every care, he should try to bring about the victor's destruction when the latter becomes careless.
By prostrating one's self, by giving tribute, by uttering sweet words, one should humble one's self before a more powerful king. One should never do anything that may create the suspicions of one's powerful enemy.
The weaker king should, under such circumstances, carefully avoid every act that may create suspicion. A victorious king, again, should not trust his defeated enemies, for the vanquished always remain alert.
There is nothing, O best of gods, that is more difficult to be done than the acquisition of prosperity, O king of gods, by restless persons.
The very existence of restless persons is dangerous. Kings should, therefore, with minute attention, determine their friends, and enemies.
A mild king is always disregarded. If he becomes fierce, i.e., strikes people with fear. Therefore do not be fierce. Do not, again, be mild. But be both fierce and mild.
As a rapid current ceaselessly washes away the high bank and causes large landslips, so carelessness and mistake bring about the ruination of a kingdom.
Never attack many enemies simultaneously. By using the means of conciliation, or of gift, or of creation of disunion. O Purandara, they should be assailed one by one. The victor may treat peacefully the remnant. An intelligent king, even if competent for it, should not begin to crush all simultaneously.
When a king happens to have a large army consisting of sixfold forces and enough of horse, elephant, cars, foot, and engines, all devoted to him, when he thinks himself superior to his enemies in many respects upon a fair comparison, then should he openly strike the enemy without hesitation.
If the enemy be strong, the adoption of a policy of conciliation is not good. On the other hand, punishment by secret means should be inflicted. Such enemies shouid not be treated mildly, repeated attacks, destruction of crops, poisoning of wells and tanks, and suspicion regarding the seven branches of administration, should be made.
The king should, on such occasions, adopt various kinds of deception, various expedients for setting his foes against one another, and various kinds of hypocrisy. He should also, through trusted agents, learn the doings of his enemies in their cities and provinces.
Kings, O killer of Vala and Vritra, pursuing their enemies and entering their towers, seize and appropriate the best things that are to be had there, and adopt proper measures of policy in their own cities and dominions.
Presenting them wealth privately, and confiscating their properties publicly, without, however, injuring them materially, and proclaiming that they are all wicked men who have suffered for their own misdeeds, kings should despatch their agents to the cities and provinces of their enemies.
At the same time, in their own cities, they should, through other persons well-read in scriptures, endued with every accomplishment, acquainted with the injunctions of the sacred books; and possessed of learning, cause incantations, and foe-destroying rites to be performed.
What are the marks, O best of the twiceborn, of a wicked person! Accosted by me, tell me how am I to know who is wicked!
Brihaspati said A wicked person is he who speaks of the faults of others at their back, who is filled with envy on seeing the accomplishments of others, and who remains silent when the merits of other people are described before him, being most unwilling to join them.
Mere silence is no mark of wickedness on such occasions. A wicked person breathes heavily, bites his lips, and snakes his head.
Such a person always mixes in society and talks irrelevantly. Such a man never does what he promises, when the person to whom he has given the assurance does not observe him. When this man observes him, the wicked man does not even refer to the subject.
The wicked man eats alone, and finds fault with the food placed before him, saying.-All is not right to-day, as before. His true nature comes out when sitting, lying down, and riding.
Lamenting in times of sorrow and rejoicing in times of joy are the marks of a friend, Contrary actions from the indications of an enemy.
Keep in your heart these sayings, O king of the gods! The nature of wicked men can never be concealed.
I have now told you, O foremost of gods, what are the marks of a wicked person. Having listened to the truths given but in the scriptures, follow them duly, O king of the gods!
Bhishma said Having heard these words of Brihaspati, Purandara, engaged in defeating his foes, followed them strictly. Bent upon victory, that destroyer of foes, when the opportunity came, followed these instructions and subdued all his enemies!'
Vaishampayana said Issuing out from the city, those heroic repressors, the Matsya's, arranged in battle array, met the Trigartas when the sun had passed the meridian.
The mighty and powerful Trigartas and Matsya's, both worked up with ire and irrepressible in battle, desirous of possessing kine, sent up a loud war-cry.
Terrible and infuriated elephants, mounted by skillful heroes of both sides, were urged on with spikes and hooks.
The combat that took place, O king, when the sun was declining, between the infantry and cavalry, chariots and elephants of both sides, resembling that which took place in the days of yore between the gods and demons, was dreadful, fierce, hair-stirring and calculated to increase the dominion of Yama.
As the combatants rushed on slaying each other there arose a thick cloud of dust in which nothing could be seen.
Covered with dust raised by the soldiers the birds began to drop down on earth and the sun himself disappeared behind the thick cloud of arrows.
The sky shone resplendent as if with (a number of) fire-flies. Changing their bows feathered in gold from one hand to another, the heroes began to smite each other discharging their shafts right and left. The charioteers fought with charioteers, the infantry fought with infantry.
The cavalry with cavalry and elephants with mighty elephants. With sword axes, Prasas, Shaktis, and Tomaras,
They, enraged, O king, struck each other in the encounter. Although these mighty armed heroes struck each other,
None of them succeeded in weakening the other. And severed heads, some with beautiful noses, some with upper lips wounded, some adorned with ear-rings, some cut into twain about the well-arranged hair, were seen rolling in the field covered with dust. And in that battle field were seen the limbs of Kshatriya heroes cut off by shafts and lying like trunks of Sala trees. And spread over with heads adorned with car-rings and arms smeared with sandal looking like the bodies of snakes the battlefield appeared in beauty. The charioteers approached the charioteers striking each other.
The cavalry (encountered) the cavalry and the infantry the infantry and the dreadful dust was drenched by the over-spreading blood.
There arose a dreadful combat shorn of all considerations. And having their course and vision obstructed by the shower of arrows the vultures began to come down. Although these mighty-armed heroes struck cach other in the battle none of them could overpower his antagonist. Shatanika slaying a hundred, and Vishalaksha a four hundred,
These two mighty car-warriors entered into the huge army of Trigartas. And having entered into the great army those two intelligent and powerful.
(Heroes) (began an encounter) hand-tohand, hair to hair and car to car. And marking they entered into the collection of cars belonging to the Trigartas.
Destroying five hundred cars in that encounter with Suryadatta before and Madiraksha after him,
And slaying eight hundred horses, five mighty car-warriors, that foremost of charioteers began to display many manuvaeres in that field of battle.
He then came upon Susharma, the king of Trigartas mounted on a golden chariot; there those two high-souled and highly powerful (heroes) struck (each other)
Roaring like two bulls in a pasture. Thereupon the king of Trigartas, Susharman, irrepressible in battle,
That foremost of men invited the king of Matsya to a single combat on the chariot. Thereupon those two car-warriors, worked up with fury, rushed upon each other in their cars.
They discharged arrows quickly like clouds pouring torrents of rain. Enraged with each other the (two) wrathful (heroes) moved about,
Skilled in weapons, and armed with sharpened arrows, swords, shaktis and maces. Then the king pierced Susharman with ten arrows,
Each of his four horses also with five arrows. Susharma too, irrepressible in battle and acquainted with the use of fatal weapons, pierced, the king of Matsya with fifty sharpened arrows. Then, Ogreat king, on account of the dust in the field of battle, the soldiers of both Susharma and the king of Matsya could not recognise each other.
Sauti said: The son of Parikshit, Janamejaya, with his brothers, was attending his long sacrifice in the field of Kurukshetra. His brothers were three, namely-Shrutasena, Ugrasena and Bhimasena. When they were sitting at the sacrifice, there came the son of Sarama.
He, being beaten by the brothers of Janamejaya, went to his mother weeping.
His mother, seeing him weep, asked him, “Why are you weeping, who has beaten you?"
Being thus questioned, he replied to his mother, “I have been beaten by the brothers of Janamejaya."
And then his mother said, "You must have committed some fault, for which you have been beaten.'
He replied, “I committed no fault. I did not lick the sacrificial ghee, I did not cast even a look at it."
Hearing this her mother, being very sorry for the affliction of his son, went to the place where Janamejaya with his brothers were attending his long sacrifice.
She angrily addressed Janamejaya thus, “My son did not commit any fault. He did not lick your sacrificial ghee, he did not even look at it. Why did you then beat him?”
They did not (condescend) to reply to her. On this she said, “ As you beat my son who did not commit any fault, so will evil come to you when you least expect it."
Janamejaya, having been thus cursed by the celestial bitch, Sarama, was very much alarmed and dejected.
After finishing the sacrifice, he returned to Hastinapur and took great pains to find out a priest who could neutralise the effect of the curse by procuring absolution from his sin.
Janamejaya, the son of Parikshit, when out in hunting, saw in one part of his dominion a holy hermitage.
Where lived a Rishi, named Srutashrava; he had a son who was named Somashrava, who was deeply engaged in austere penances.
Being desirous to make the son of the Rishi his priest, Janamejaya,
Saluted him and said, "O Bhagvan, allow your son to be my priest."
Being thus addressed by Janamejaya, the Rishi replied, “O Janamejaya, my son is accomplished in the study of the Vedas, endued with my full asceticism and deep in devotion, but he is born in the womb of a serpent who swallowed my vital fluid.
"He is able to absolve you from all sins except those committed against Mahadeva.
But he observes a particular rule, namely he grants to a Brahmana whatever he asks from him. If you can allow him to do it, you can then take him."
Janamejaya thus addressed by the Rishi, said "It shall be as you say.
He then took him as his priest and returned to his capital. He then addressed his brothers thus, I have chosen this person as my priest. Whatever he will command to do must be obeyed by you without questioning.” The brothers did as they were requested. Giving these instructions to his brothers he marched against Takshashila and conquered that country.
About this time there was also a Rishi, named Ayoda-Dhaumya. He had three disciples namely Upamanyu, Aruni and Veda. One day the Rishi asked one of these three disciples, Aruni of Panchala, to go and stop a breach in the water-course in his field.
Thus ordered by the preceptor, Aruni of Panchala went to the spot, but could not stop the breach. He was very sorry that he could not carry out his preceptor's bidding, but at last he saw a means and he said, “I shall do it in this way." He entered into the breach and there laid himself down and thus the water was stopped.
Sometime after, the preceptor AyudaDhaumya enquired of his other disciples where Aruni of Panchala went.
Having been thus addressed, they replied, “Sir, he has been sent by you to stop the breach of the water-course in the field.” Dhaumya, thus reminded, said to his pupils, “Let us all go to the place where he is."
Having gone there, he cried, “O Aruni of Panchala, where are you? Come here, my child."
Having heard the voice of his preceptor, Aruni rose speedily from the breach and stood before him.
Addressing his preceptor Aruni said. “I was in the breach of the water-course. Having been unable to stop it by and other means, I entered myself into the breach to prevent the water from running out. It is only when I heard your honour's voice that I have left it and allowed the waters to escape. I salute you, great teacher, tell me what I am to do now.
The preceptor, thus addressed, said, "As you have opened the water-course in getting from the ditch, you shall be henceforth known as Uddalaka as a mark of your action" and blessed him.
And as you have obeyed my command, you shall obtain good fortune. All the Vedas will shine in you and so will all the Dharma Shastras."
Being thus blessed by his preceptor, Aruni went away to the country where his heart longed to go. The name of another AyudaDhaumya's disciples was Upamanyu.
Him the preceptor thus addressed, “Go my child, look after my kine.
As ordered by his preceptor, he went to look after the cows. Having tended them all day, he came back to the preceptor's house in the evening. He then stood before him and respectfully saluted him.
His preceptor, seeing him in the best of health, asked, “Upamanyu, my child, by what means you support yourself? You exceedingly plump?"
He answered to his preceptor, “I support myself by begging."
are The preceptor said, “You should not appropriate what you receive by begging without offering it to me." Being thus told he went away and offered all that he got by begging to his preceptor;
And the preceptor took from him all that he got. He, being thus treated, went away to look after the cattle. And after having tended them all day he came back in the evening. He stood before his preceptor and respectfully saluted him.
The preceptor, seeing him still as plump as before, said, “Upamanyu, my child. I take from you all that you get by begging. How do you contrive to support yourself now?”
Being thus questioned, he answered to his preceptor, “Sir, after giving you all I get by begging, I go again to beg to support myself.”
The preceptor, said “This is not the way you should obey your preceptor. You diminish the support of others who live by begging. Having thus supported yourself you have showed that you are coveteous.
Having assented to all his preceptor's words, he went away (again) to tend the kine Having done it, he stood before the preceptor and respectfully saluted him.
The preceptor saw that he was still plump and said, "Upamanyu, my child, I take from you all that you get by begging. You do not also go out begging for the second time. How do you now manage to support yourself?”
Upamanyu, thus questioned, replied, “Sir, I now support myself with the milk of these cows.” Hearing which the preceptor said, “It is not proper for you to drink the milk, since you were not addressed by me."
He assented to his preceptor's words and went to tend the cattle. Having done it he stood before his preceptor and respectfully saluted him.
The preceptor saw that he was still fat and he asked, “Upamanyu my child, you do not support yourself by alms, nor do you go begging for the second time, nor do you drink the milk of my cows, but you are still fat, how do you support yourself now?"
Thus questioned he said, “I now drink the froth that the calves throw out when they suck their mother's teats."
The preceptor replied, “The good calves, out of kindness towards you, throw out a large quantity of froth. You should not stand in the way of their full meal. Know, it is not proper for you to drink the froth.” Upamanyu assented to this and went to tend the cattle.
Thus prevented by his preceptor (from supporting himself,) he did not feed on alms, he did not drink the milk, or taste the froth, he had thus nothing to eat. One day being very much oppressed by hunger he ate the leaves of Arka tree in a forest. His eyes were affected by the pungent, acrimonious, crude and saline qualities of the leaves and he became blind. When he was thus walking about feeling his way he fell into a deep well.
As he did not return that day to the Rishi's house when the sun was sinking down behind the summit of the western mountain, the preceptor said to his pupils that Upamanyu had not yet returned. And they replied that he had gone to the forest to tend the cattle.
On this the preceptor said, Upamanyu is displeased, because he has been prevented from the use of everything. He is therefore, making late to come home. Let us go and find him out." Having said this, he went with his pupils into the forest and called aloud. “Ho, Upamanyu, where are you? My child, come here."
Having heard the voice of his preceptor he replied, “I have fallen into this well.” The preceptor asked, “How have you fallen into this well?"
He answered to the preceptor, “I have become blind by eating the leaves of Arka tree and thus fallen into this well."
On this the preceptor replied, “Worship the twin Ashvinis, the physicians of the celestials and they will restore you your sight.” Thus addressed, Upamanyu began to worship the twin Ashvinis by reciting the following words from the Rigveda.
You have existed before the creation, O you first-born beings; you are manifest in this wonderful universe of five elements. You are . infinite, you are the course of nature and intelligent Soul that pervades all. I desire to obtain you by the knowledge, derived from hearing and meditation, You are birds of beautiful feathers, that roost on the body which is likened to a tree. You are free from the three common attributes of all souls. You are beyond all comparison. You pervade the universe through its spirit in every created thing.
You are golden eagles. You are the essence in which all things disappear. You are free from error and you do not deteriorate. You are of beautiful beaks. which will not unjustly wound and which are ever victorious in all fights. Having created the sun, you weave the wonderful cloth of night and day by the black and white threads. You have established with as the cloth thus woven two courses of action; one regarding the Devas and the other regarding the Pitris.
You set free the bird of life, seized by Time representing the infinite soul, so that it may be delivered to great happiness. Those that are greatly ignorant on account of the delusion of their senses, think that you, who have no attributes of matter, have forms.
Three hundred and sixty cows represented by three hundred and sixty days give birth to one calf which is year. This calf is the creator and destroyer of all. Those that search after truth, through following different routes, draw the milk of true knowledge with its help.
The year is a navel of the wheel with seven hundred and twenty spokes, representing nights and days. The circumference of this wheel is without an end and is represented by twelve months. This wheel is full of delusion and does not know deterioration. It affects all creatures belonging to this or the other world. O Ashvinis, set this wheel in motion.
The wheel of time represented by the year has also a nave, the six seasons. It has twelve spokes represented by the twelve signs of the Zodiac. This wheel of Time displays the fruits of all beings' actions. The Presiding Deities of Time obey this wheel. Bound as I am to its bound, O Ashvinis, makes me free from this wheel of Time.
O Ashvinis, you are this universe of five elements. You are the objects that are enjoyed in this and the next world. Raise me beyond the influence of the five elements. You are the supreme Brahma, but you move on earth in forms and enjoy those pleasures that the senses give.
You created ten points of the universe in the beginning of the creation. You have placed the sun and the moon above. The Rishis perform their Yajnas according to the course of the sun. The celestials and men also perform their Yajnas as settled for them and they enjoy the fruits of those acts.
Mixing the ten colours, you have produced all the objects of form. The universe has sprung from these objects in which both the celestials and men and all creatures endued with life are engaged in their respective works.
O Ashvinis, I worship you. I also worship the sky that is your handiwork. You are the ordainers of the fruits of all acts from which even the celestials are not free; you are, however, free from the fruits of your actions.
You are the parents of all. You as males and females swallow the food which subsequently develops into the vital-fluid and blood. The new-born baby sucks her mother's breast, it is you who take the shape of the babe. O Ashvinis, restore my sight and protect my life."
O Ashvinis, I am unable to praise both of you by describing your virtues. Now I am blind and can't even detect the right path. So, I have fallen down in this deep well. You only are capable to provide us shelter and therefore, 1 have come to seek your shelter.
When Upamanyu thus adored the twin Ashvinis, they appeared and said. "We are pleased with your devotion. Here is a cake for you. Take it and eat it."
Thus addressed he replied, “O Ashvinis, your words never prove untrue. But I cannot take this cake without offering it to my preceptor.
The Ashvinis said-"Your preceptor also once invoked us, we gave him a cake and he took it without offering it to his teacher. Do what your preceptor did."
Thus addressed he said, "O Ashvinis, I ask your pardon. I cannot take this cake without offering it to my preceptor.
The Ashvinis said, “We are pleased with your this devotion to your preceptor. Your teacher's teeth are of black iron, yours will be those of Gold. Your sight will be restored and you will possess good fortune."
Having been thus addressed by the Ashvinis he regained his sight. He then went to his preceptor, saluted him and told him all that had happened. And his preceptor was very much pleased with him and told him that he would obtain immense prosperity as the Ashvinis had said. All the Vedas will shine on him and so also all Dharma Shastras. This was his trial.
The other pupil of Ayuda Dhaumya was called Veda. One day his preceptor addressed him thus, “Veda, my child, remain in my house and serve your teacher. It will be to your profit."
Veda, having assented to it, remained long in the family of his preceptor, being always mindful to serve him. Like an ox under the burden of his owner, he bore heat and cold, hunger and thirst, without any complaint at all times; and many years thus passed before his preceptor was satisfied.
Veda obtained good fortune and universal knowledge as the result of his preceptor's satisfaction. This was his trial.
Having received his preceptor's permission he left his house after the completion of living at his house and entered the domestic inode of life. When he was living in his house he got, three pupils. But he never asked them to perform any work or to serve him in any way. Having himself suffered much woe when living in the family of his preceptor, he did nor like to treat his pupils with severity
Once on a time both the kings Janamejaya and Paushya came to his house and appointed him as their preceptor.
One day when he was going to depart on a sacrificial business, he employed one of his pupils, named Uttanka, to look after nis house and family. He said, “Uttanka, whatever should be required to be done in my house, let it be done by you without neglect." Having given him these instructions, Veda went away on his journey.
Uttanka, being always mindful of the service, as asked by his preceptor, lived in the family of his teacher While he was staying there, the females of his preceptor's house assembled near him and addressed him thus.
"O Uttanka, the wife of your preceptor is in the state in which she might bear a child. Your preceptor is absent, therefore you are requested to stand in his place and do what is needful."
Uttanka, having been thus addressed, said to the women, “It is not proper for me to do it at the request of women. I have not been asked by my preceptor to do any thing which is not proper."
Some time after his preceptor returned from his journey. He heard all that had happened and was much pleased.
He said, “Uttanka, my child, what favour may I bestow on you? I have been properly and faithfully served by you. Our friendship for each other has, therefore, increased. I grant you permission to go. Depart and let your wishes be fulfilled."
Uttanka, thus addressed, replied. “Let me do something which you wish to be done.
It is said, he who bestows instructions, but does not receive Dakshina and he who receives it without giving Dakshina, in both the cases, either of them dies and bitter enmity is created between them.
I, who have got your permission to go, wish to bring some Dakshina for you.” On hearing this, his preceptor said, "Uttanka, my child, then wait some time."
Some time after Uttanka again said to his preceptor, “Command me to bring what you wish to have as Dakshina.
His preceptor then said, "My beloved Uttanka, you have repeatedly expressed your desire to bring something as an acknowledgement of the instructions you have received from me. Go to your mistress and ask her what you will bring for Dakshina.” Thus directed by his preceptor, Uttanka went to his teacher's wife and said, "Madam, I have received permission of my preceptor to depart and I am desirous to bring something that would be agreeable to you as my Dakshina for the instruction I have received, so that I may be free from my debt of gratitude."
"Therefore, command me what am I to bring as Dakshina." His preceptress, thus addressed, said, "Go to king Paushya and beg from him the ear-rings that are worn by his queen.'
"And bring them here four days hence is a sacred day; on that day I wish to appear before the Brahmanas and distribute their food wearing those ear-rings. Do this, O Uttanka. If you be successful, good fortune will by yours. If not, what good can you expect?”
Thus ordered, Uttanka took his departure.' When he was passing along the road he met with an extraordinary large bull and a man of extraordinary large stature riding on it. The man addressed Uttanka thus.
"O Uttanka, eat the dung of this bull." But Uttanka was not willing to eat it.
The man again said, "O Uttanka, eat it without hesitation. Your teacher ate it before."
When he was thus addressed, he expressed his willingness to eat,) and ate the dung and drank the urine of the bull and then respectfully rose and washed his hands as he went on.
He arrived at the palace of king Paushya who was seated on his throne. Uttanka went to him and saluted him; and pronouncing blessings said,
“I have come to you and stand before you a petitioner.” King Paushya, returning his salutations said, "Sir, what shall I do for you?"
Uttanka replied, “I have come to beg from you your queen's ear-rings as a Dakshina to be given to my preceptor. You should give me those ear-rings."
King Paushya said “Go into the innerapartment and ask it from the queen.” He went there, but could not see her.
He again said to the king, "You should not deceitfully treat me Your queen is not in the inner-apartment and I could not find her."
Paushya thought for a while and then replied “Carefully recollect, Sir, whether you are defiled with the impurities of a repast. The queen is a chaste woman and therefore she cannot be seen by one who is defiled by the impurities of a repast. She does not appear before one who is so defiled."
Uttanka, thus addressed, thought for a while and then replied, “ Yes, it is so. As I was in a hurry, I performed my ablutions when I was walking." Paushya said, "This is a transgression. Ablutions cannot properly be performed standing or walking in a hurry.”
Uttanka assented to what fell from the king and sat with his face turned towards the east. He washed his hands and feet thoroughly. He then without sound thrice sipped water which was free from scum and froth and which was not warm. He took only so much of it as to reach his stomach. He then wiped his face twice. He then touched his eyes, ears etc., with water. Having done all this he again went to the inner-apartment.
He saw the queen this time. Seeing him, she saluted him reverentially and said, “Welcome, Sir; command me what I shall do for you.
Uttanka said to her, “You should give me your ear-rings. I beg them from you as I wish to present them to my preceptor.” The queen, having been highly pleased with the conduct of Uttanka, thought that he was a very good man and he could not be refused. Therefore. she took off her ear-rings and handed them over to him. On giving them to Uttanka she said, “These ear-rings are very much sought after by Takshaka, the King of the Nagas. Therefore take them with the greatest care."
Uttanka, being thus told, replied to the queen, "Madam, you need not be under any apprehension. Takshaka, the king of the Nagas, cannot overcome me."
Having said this, he took leave of the queen and went back to the king, whom he addressed thus, "Paushya, I am much pleased." Paushya replied,
“A proper man on whom charity can be bestowed is got at long intervals. You are a guest with many qualifications, therefore I wish to perform a Shraddha. Kindly wait a little."
Uttanka said, "Yes, I shall wait. Bring soon the provisions that are ready.” The king, having signified his assent, duly entertained Uttanka.
Uttanka, seeing that the food that was brought before him was cold and had hair in it, considered it unclean and said to Paushya, "You give me food that is not clean, therefore you will lose your sight.”
Paushya replied, "As you impute uncleanliness to the food which is clean, you will be without a child," Uttanka said,
“It is not proper for you to curse me after having given me unclean food. You can satisfy yourself by occular proof.” Thereupon Paushya by seeing it personally satisfied himself that the food was unclean.
Having seen that the food was really unclean, cold and mixed with hair, because it was prepared by a woman whose hair was not braided, Paushya began to pacify the Rishi Uttanka, saying.
“Sir, the food placed before you is cold and has really hair in it, having been prepared without sufficient care. Therefore, I pray you, kindly pardon me. Let me not become blind." Uttanka replied.
“What I say must happen. Having become blind, you may however regain your sight soon, Grant also that your curse on me may not take effect."
Paushya said, "I am not capable of revoking my curse. My anger is not appeased even now. But you do not know it.
Brahmana's heart is as soft as butter even though his words are like sharp razors. But contrary is the case with the Kshatriya. His words are as soft as butter, but his heart is like a sharp instrument.
Such being the case, I cannot revoke my curse, as my heart is very hard. You may go.' Uttanka replied, "I showed you the uncleanliness of the food placed before me. I am also pacified by you.
Besides you said that I should be without issue, because I falsely imputed uncleanliness to the food. The food, being really unclean, your curse cannot take effect. I am sure of it."
Uttanka, having said this, went away with the ear-rings. On his way he saw a naked beggar, coming towards him. He was sometimes coming in view view and sometimes disappearing.
Uttanka, having occasion to have some water, placed the ear-rings on the ground and went for it. In the mean time the beggar came quickly to the place and taking up the ear-rings and ran away.
Having completed his ablutions and purified himself and having bowed down to the divinities and spiritual masters, he ran after the thief as fast as possible.
Having overtaken him, he seized him with all his might, but the disguised Takshaka, suddenly quitting the form of the beggar, assumed his own real form and quickly disappeared into a large hole in the ground.
Entering the region of the Nagas, he proceeded to his Own home. Uttanka, remembering the words of the queen, pursued Takshaka.
He began to dig open the hole with a stick, but did not make much progress. Seeing his distress Indra sent his thunderbolt to his assistance.
Saying, “Go and help that Brahmana.” The thunderbolt entering into the stick enlarged the hole.
Uttanka entered into the hole; and thus entering it he saw the land of the Nagas, with hundreds of palaces, elegant mansions, with turrets and domes and gateways, with wonderful arenas for various games and entertainments.
To please the Nagas, he uttered the following slokas, “O serpents, subjects of the king Airavata, you are brilliant in battles, you shower weapons like clouds, charged with lightning and driven by wind.
Beautiful, variously formed, decked with many coloured ear-rings, children of Airavata, you shine like the sun in the sky.
These are many settlements of Nagas on the northern banks of the Ganges and there do I often worship the great Nagas.
Who but Airavata can desire to move in the burning sun? When Dhritarashtra goes out, twenty eight thousand and eight Nagas follow him.
I salute you all that have Airavata for their elder brother, whether you live near him or stay at a distance from him.
In order to get beck my ear-rings I worship you, Takshaka, the Naga-king, who formerly lived in Kurukshetra and the forest of Khandhava.
1 Takshaka and Ashvasena were constant companions when they lived in Kurukshetra on the banks of the river Ikshumati.
I also worship Takshaka's younger brother Shrutasena, who dwelt at the holy place called Mahadyumna with the intention of becoming one of the chiefs of the Nagas.”
After having thus praised the chief Nagas, the Brahmana Rishi, Uttanka did not get his ear-rings; and he became very thoughtful.
When he saw that he did not get the earrings, although he had worshipped the Nagas, he looked around him and beheld two women working in a loom with fine shuttle and weaving a piece of cloth. There were black and white threads in the loom. He also saw a wheel, with twelve spokes, which was turned round by six boys. He also saw a man with a horse. In order to please them all he uttered the following Mantras.
“This wheel, the circumference of which is marked by twenty-four divisions. representing twenty-four, Lunar changes, contains three hundred and sixty spokes. It is continually set in motion by six boys.
These maidens, representing the universe, are continually, weaving a cloth with white and black threads, creating innumerable words and millions of beings to inhabit them.
O, the master of thunder, the protector of the universe, the slayer of Vritra and Namuchi, O illustrious one, wearing the black cloth, O Deity, who displays truth and untruth in the universe.
Who owns the horse that was obtained from the depths of the ocean and which is but another form of Agni, I bow to you, O supreme being, O Lord of the three worlds, O Purandara,"
Then said the man with the horse, "I have been much pleased with your adoration. What good can I do to you?"
Uttanka replied, “Let the Nagas be brought under my power." The man then said, “Blow into this horse."
Thereupon Uttanka blew into the horse and thousands of flames and fires with smoke issued forth from every aperture of the horse thus blown into.
The land of the Nagas was at the point of being burnt down, when Takshaka, taking the ear-rings, hastened to Uttanka, from his palace and said,
“Pray,-Sir, take back your ear-rings," Receiving back his ear-rings Uttanka thought.
"Today is the sacred day mentioned by my preceptress. I am at a distance, how can I, therefore, show my regard for her I by presenting her with the ear-rings)!" When he was thus meditating the man said,
"Uttanka, get on this horse. He will take you in a moment to the family of your preceptor."
Uttanka signified his assent, mounted the horse and reached his preceptor's house in a moment's time. The preceptress, after bathing, was dressing her hair, sitting and thinking that if Uttanka did not come, she would curse him.
At this very time Uttanka entered the house of his preceptor and made proper salutation to his preceptress. When he presented her with the ear-rings, she said.
“Uttanka, you have come at the proper time. Welcome, my child. As you are innocent, I do not curse you. Good fortune will come to you. Let your wishes be crowned with success."
Then did Uttanka salute his preceptor and his preceptor said, “Uttanka, my child, welcome to you. What made you to be so long away?"
Uttanka replied to the preceptor, “The king of the Nagas, Takshaka, offered obstruction to the business I went and therefore I had to go to the land of the Nagas.
There I saw two maidens working in a loom and weaving a cloth with black and white threads. What may it be?
I then saw a wheel, with twelve spokes, which was being continually turned by six boys. What does it mean? I also saw a man, who is he? I saw also a horse of extraordinary size, what is that horse?
On my way I saw on the road a man mounted on a bull. He lovingly addressed me thus, “Uttanka, eat the dung of this bull, which was eaten by your preceptor."
Thus toled by him, I ate the dung of that bull. Who is this man? Being instructed by you I wish to hear all about them."
His preceptor thus addressed said to him, “The two maidens you saw are Dhata and Vidhata. The black and white threads represent night and day. The wheel, with twelve spokes turned by six boys, is the year, having six seasons.
The man is Parjanya (the deity of rain); the horse is Agni, (deity of fire). The bull which you saw on the road is the Airavata, the king of elephants.
The man who rode it is Indra. The dung of the Bull, which you ate is Ambrosia. Certainly on account of this (eating) you were not slain in the land of the Nagas.
Lord Indra is my friend; he, being moved by kindness towards you, showed you this favour; therefore, you have been able to return safely with the ear-rings.
Now, mild-natured Uttanka, I give you permission to go. You will obtain good fortune." Uttanka, thus obtaining his preceptor's leave and being deadly angry against Takshaka, went towards Hastinapur, resolved to take revenge on the Naga king.
The good Brahmana, Uttanka reached Hastinapur and then he met king Janamejaya,
Who had only recently returned victorious from Takshashila. He saw him seated surrounded by his ministers.
He uttered blessings in proper time and addressed him in speech of correct accent and melodious sound.
Uttanka said: O best of kings, you are spending your time like a child when a most important matter urgently demands your attention.
Sauti said: Having been thus addressed by the Brahmana, king Janamejaya duly saluted him and said to the best of Brahmanas.
Janamejaya said : I perform the duties of my Kshatriya race, by looking after my these subjects. Tell me what is the business that I am to perform by which you are led to come here.
Sauti said : Having been thus addressed by the best of kings, Janamejaya, the best of Brahmanas, distinguished for good deeds, thus replied, "O king, the business is your own that demands your attention. Therefore do it."
Uttanka said : O king of kings, your father was killed by Takshaka, therefore take revenge on that vile serpent for the death of your noble father.
The time has come, I say, for your taking vengeance, ordained by Fate. Go, O king and revenge the death of your noble father,
Who was unoffending, but who died like a tree stricken by thunder, having been bitten by this vile serpent.
The worst of the serpent race, Takshaka, being intoxicated with power, committed a wicked act when he bit your father.
Wicked in his deeds, he even made Kashyapa run away when he was coming for the relief of your god-like father, the protector of the race of royal sages.
It is proper for you to burn the wicked wretch in the blazing fire of a Snake-Sacrifice. Therefore, O king, soon do the needful for it.
You can thus revenge your father's death. O king, You can thus do me a great favour.
O king of the world, my business was obstructed on one occasion by that wretch when I was going (to get a present for my preceptor.)
Sauti said : The king, having heard these words, got angry on Takshaka. Uttanka's speech inflamed him as ghee does the sacrificial fire.
Even in the presence of Uttanka, he sorrowfully asked his ministers the particulars of his father's going to heaven (death).
When he heard all the circumstances of his father's death from Uttanka, the king of kings was overcome with sorrow and pain.
Sanjaya said Then took place the battle between the Kurus and the Srinjayas, O king, that was as fierce and awful as that between the celestials and the Asuras.
Men and cars and elephants and elephantwarriors and horsemen by thousands and horses, all very powerful, encountered one another.
The loud noise of the rushing of dreadful elephants was then heard there, resembling the roars of the clouds in the sky in the rains.
Some car-warriors, struck by elephants, were deprived of their cars. Dispersed by those infuriate animals, other brave heroes ran away.
Well-trained car-warriors, O Bharata, with their arrows, killed a number of cavalry and infantry that urged and protected the elephants.
Well-trained horsemen, king, surrounding great car-warriors, moved about in the field, striking and slaying the latter with spears and draft and swords.
Some bowmen, surrounding great carwarriors, killed them. Encompassing elephant and great warriors of their own class, other great car-warriors killed some mighty one amongst them that fought in the field moving about on all sides.
Similarly, O king, elephants, encircling individual car-warriors worked up with rage and shooting arrows, killed them.
Elephant-warrior rushing against elephantwarrior and car-warrior against car-warrior, in that battle, killed each other with darts and lances and Narachas, O Bharata.
Cars and elephants and horses, crushing foot-soldiers in the midst of battle, mad a confusion all over.
Adorned with yak-tails, horses rushed on all sides, looking like the swans found on the plains at the foot of Himavat. In their speed they seemed as if ready to devour the very earth.
The field, O king, marked with the hoofs of horses, looked beautiful like a beautiful woman bearing the marks of (her lover's) nails on her person.
With the sound caused by the trampling of horses, the wheels of cars, the shouts of footsoldiers, the grunts of clephants, the beating of drums and other musical instruments and the blare of conchs, the earth began to resound as if with deafening peals of thunder.
On account of twanging bows and flashing swords and the glittering armour of the worriors everything was so confused there that nothing could be distinctly seen.
Numerous arms, chooped off from human bodies and looking like the tusks of elephants, jumped up and moved furiously about.
The sound, made, O monarch, by heads falling on the field of battle, resembled that made by the falling fruits of palmyra trees.
Covered with those lifeless heads with upturned eyes, that were exceedingly mangled the field of battle, O king, looked resplendent as if covered with full-blown lotuses.
With the fallen arms of the warriors smeared with sandal and adorned with rich Keyuras, the Earth looked resplendent as if strewn with the rich poles set up in Indra's honours.
The battle-field-was covered with the things of kings, cut off in that battle and looking like the trunk of elephants.
Covered with hundreds of headless trunks and strewn with umbrellas and yakyails, that vast army looked beautiful like a blossoming forest.
Then, on the field of battle, O monarch, warriors moved about fearlessly, their limbs bathed in blood and, therefore, looking like flowering Kinshukas.
Elephants also, wounded with arrows and lances, dropped down here and there like broken clouds dropped from the sky.
O king, killed by great warriors, elephant divisions were dispersed in all directions like clouds scattered by the wind.
Those elephants, resembling clouds dropped on the earth like mountai is clapped by a thunder, O lord, at the time of the universal dissolution.
Horses with their drivers lay in masses on the ground like so many mountains.
A river was formed on the field o, battle, flowing towards the other world. Blood formed its waters and cars its eddies, Standards were its trees, the bones its pebbles.
The arms were its alligators, bows its current, elephants its large rocks and its smaller ones. Fat and marrow constituted its mire, umbrellas its swans and maces its rafts.
Abounding with armour and head-gears, banners formed its beautiful trees. Wheels formed its swarms of Chakravakas and it was covered with Trivenus and Dandas.
Filling the brave with joy and increasing the fears of the timid, that fierce river flowed the shores of which were filled with Kurus and Srinjayas.
Those brave warriors, with arms resembling bludgeons, by the aid of their cars and animals, acting as rafts and boats crossed that dreadful river which flowed towards the region of the deed.
During the course of that battle, O king, in which no consideration was showed by any body for any one and which with awful destruction of the four fold forces, resembled the battle between the celestials and the Asuras in the days of yore.
Some warriors, O scorcher of foes, loudly called upon their kinsmen and friends. Some, called upon by crying kinsmen, returned stricken with fear,
During the course of that fierce and dreadful battle, Arjuna and Bhimasena stupefied their foes.
Your army, O king thus destroyed, swooned away on the field, like a woman under the influence of liquor.
Having stupefied that army, Bhimasena and Dhananjaya blew their conchs and sent forth leonine roars.
On hearing that loud sound Dhristadyumna and Shikhandin, placing king Yudhishthira at their head, rushed against the king of the Madras.
Highly wonderful and terrible, O monarch, was the manner in which those heroes, in a body and separately, fought with Shalya.
The two energetic sons of Madri, masters of weapons and invincible in battle, proceeded quickly against your army worked up with the desire of victory.
Then your army, O best of Bharata's race, wounded greatly with arrows by the Pandavas eager for victory, took to their heels in the battle.
Thus struck and dispersed by strong bowmen, O king, that army fled away on all sides in the presence of your sons.
Exclamations of Oh and Alas, O Bharata, arose from among your warriors while some illustrious Kshatriyas among the dispersed combatants, desirous of victory, cried out, saying-stop, stop.
Despite it, your troops routed by the Pandavas, fled away leaving behind on the field, their dear sons and brothers and maternal uncles and sisters and relatives by marriage and other kinsmen.
Driving their horses and elephants to a great speed, thousands of warriors fled away O foremost of Bharata's race, anxious to secure their personal safety only.
From the unmanifest first originated the Great Soul, gifted with great intelligence, the source of all the qualities. That is said to be the first creation.
The Great Soul has these synonymous words, the Great Soul, Intelligence, Vishnu, Jishnu, Shambhu of great valour, the Understanding, the means of acquiring knowledge, the means of perception, as also fame, courage, and memory. Knowing this, a learned Brahmana has never to meet with delusion.
It has hands and feet on every side. It has ears on every side. It pervades every thing in the universe.
Of great power, that Being is stationed in the heart of all. Minuteness. Lightness, and Affluence, are his. His is the hard of all, and at one with effulgence, and knows not decay.
In Him are all those who comprehend the nature of the understanding, all those who are devoted to goodness of disposition, all those who practise meditation, who are always devoted to Yoga, who are firm in truth. who have governed their senses, who are gifted with knowledge, who are freed from cupidity, who have conquered anger, who are of cheerful hcarts, who are gifted with wisdom, who are liberated from ideas of mine and thine, and who are devoid of cgoism.
All these, shorn of all attachments attain to the status of Greatness. That, person who understands that holy and high goal, viz., the Great Soul becomes freed from delusion.
From Egoison were, indeed, born the five great elements. They are earth, air, ether, water and light numbering the fifth.
In these five great elements, in the matter of the operations of sound, touch, colour, taste, and smell, all creatures become deluded.
When at the close of the destruction of the grcat elements, the dissolution of the universe comes, O wisemen, a great fear possesses all living creatures. However, the man with self realisation and bold enough remains undeviated to that circumstances.
The self-create Vishnu becomes the Lord in the primary creations. He who thus knows the Lord lying in the cave, the Supreme, Ancient Being, of universal form, the golded one, the highest goal of all persons gifted with understanding, that intelligent man lives, transcending the understanding.
The self-create Vishnu becomes the Lord in the primary creations. He who thus knows the Lord lying in the cave, the Supreme, Ancient Being, of universal form, the golded one, the highest goal of all persons gifted with understanding, that intelligent man lives, transcending the understanding.
Vaishampayana said : The best of the Bhrigu race, the son of Kavi (Shukra) himself became angry. Coming to the place where Vrishaparva was seated he fearlessly addressed him thus-
"O king, the sinful acts like the earth immediately do not bear fruit. But they do gradually and secretly cut away the roots of their doer.
Such fruits, are seen, either in one's ownself, or in one's son, or in one's grandson. Sin must bear fruits, like rich food they cannot be digested.
As you killed the grandson of Rishi Angirasa, the Brahmana Kacha, who was virtuous, learned in religious precepts and attentive to duties, when he lived with me.
As you have mal-treated my daughter who did not deserve it, O Vrishaparva, know, I shall leave you and all your race. O king, for this reason I can no longer stay with you.
Do not think, O Danava, that I am raving or I am a liar. You think very little of your faults and do not try to correct them.
Vrishaparva said : O son of Bhrigu, never I attributed to you falsehood or impiety. Virtue and truth ever dwell in you. Be gracious to me. O son of Bhrigu, if you really leave me and go away (from this place), we shall have then to go into the deep bottom of the ocean. There is no other alternative for us.
Shukra said: O Asura, I care very little whether you go into the bottom of the sea, of fly away to all directions, I am incapable of bearing my daughter's grief.
My life depends on her. Seek, O Asuras, to please her. As Brihaspati always seeks the good of Indra, so I seek your good with my ascetic powers.
Vrishaparva said : O son of Bhrigu, you are the absolute master of everything that belongs to the Asura chief in this world these elephants, kine and horses, nay even myself.
Shukra said: Ogreat Asura, if it is (really) true that I am the lord over all the wealth of the Asuras, then go and try to please Devayani.
Vaishampayana said : When the great son of Kavi (Shukra) was thus addressed by Vrishaparva, he went to Devayani and the son of Bhrigu told her all.
Devayani said : O son of Bhrigu, O father, if you are really the lord over the Asura king and all his wealth, then let the king come personally to me and speak it in my presence.
Vrishaparva said : O Devayani, O lady of sweet smiles, whatever you desire to possess, however difficult it may be to get, I am willing to give you.
Devayani said : I desire to have Sharmishtha as my maidservant one thousand other damsels. She must also follow me to the house of him on whom my father will bestow me.
Vrishaparva said : O nurse, go and bring quickly Sharmishtha here. Let her also act according to the desire of Devayani.
Vaishampayana said : The nurse then went to Sharmishtha and told her, “O amiable Sharmishtha, rise and follow me.
Accomplish the good of your race. Urged by Devayani, the Brahmana (Shukra) is about to leave his disciples (the Asuras). O sinless lady, you must do as Devayani desires."
Sharmishtha said : I shall cheerfully do as Devayani desires. Both Shukra and Devayani, must not leave the Asuras through any fault of mine.
Vaishampayana said : Having been commanded by her father, Sharmishtha with one thousand maidens came out of her father's excellent palace.
Sharmishtha said : I am your maid-servant, with my one thousand maids. I shall follow you where your father will bestow you.
Devayani said: I am the daughter of one who is a hired chanter of praise, who asks for alms and accepts them, whereas you are the daughter of one who is adored. Why should you become my maid-servant?
Sharmishtha said : One must try to do good to one's affected relatives. Therefore, I shall follow you where your father will bestow you.
Vaishampayana said : O best of kings, when Sharmishtha thus promised to be the maid-servant of Devayani, she then thus spoke to her father.
Devayani said : () best of Brahmanas, O father, I am satisfied. I shall now enter the Asura capital. I know your science and power of knowledge is not futile.
Vaishampayana said : Having been thus addressed by his daughter, that best of Brahmanas, that illustrious man entered the capital with all happiness, sand he was worshipped by all the Danavas.
Vaishampayana said: When the illustrious Pandavas had gone only two miles, Draupadi unaccustomed to walk, sat down.
Fatigued and miserable as she was, the Panchala princess became faint on account of the storin and rain.
Trembling with faintness, the black-eyed lady supported her with her thighs and with her plump and becoming arms.
Thus trying to support herself with her thighs which were like the trunk of an elephant, she suddenly fell down on the ground, trembling like a plantain tree stirred (by wind).
Seeing that foremost of women falling down like a twisted creeper, the greatly strong Nakula ran forward and supported her.
Nakula said: O king, O descendant of Bharata, behold, the daughter of the Panchala king, this blackeyed lady has fallen on the ground out of fatigue.
O great king, this lady of slow gait, though she does not deserve misery, suffers great afflictions. She is worn out with fatigue. Therefore comfort her.
Vaishampayana said: Having heard his these words, the king, Bhima and Sahadeva became greatly afflicted and they soon ran towards her.
Seeing her weak and also seeing her pale face, the high-souled son of Kunti, taking her up on his lap, began to lament (in grief).
Yudhishthira said: How can, this beautiful lady accustomed to a life of case (and accustomed) to live in the private rooms and on beds spread over with sheets, sleep on the ground?
The delicate hands and the lotus-like feet of this lady who deserve all excellent things have become dark blue in colour on my account.
Having been addicted to dice what have I done foolishly. I am with Krishna (Draupadi) wandering in the forest full of wild animals!
This large-eyed lady was bestowed on us by her father, the king of Drupada, in the hope that this blessed damsel would be happy by obtaining the Pandavas as her husbands.
Afflicted with hardship, sorrow and travel, it is on account of my wretched act, she (now) lies prostrate on the ground without having obtained any thing hoped for.
Vaishampayana said : When Dharmaraja Yudhishthira was thus lamenting, Dhaumya and other foremost of Brahmanas all came there.
They comforted and consoled him and they honoured him with blessings. They uttered mantras capable of destroying Rakshasas and they also performed (some) religious rites.
On the Mantras being recited by the great Rishis in order to restore her and on the repeated touch of the cool hands of the Pandavas.
And also on being fanned by the cool breeze surcharged with water, the Panchala princess felt ease and slowly regained her consciousness.
Placing the poor exhausted lady who had then regained her consciousness on a deer-skin, the sons of Pritha made her take rest.
The twins, taking up her red-soled feet with auspicious marks, began to press them gently with their hands which were scared by the bow-strings.
Dharmaraja Yudhishthira also comforted her. That foremost of the Kurus thus spoke to Bhimasena.
Yudhishthira said: "O Bhima, many rugged and snowy bound mountains are (before us); O mighty-armed hero, how will Krishna (Draupadi) be able to pass them?
Bhima said: O king, I myself will carry the princess and also these two foremost of men, the twins and yourself; therefore O king of kings, do not allow anxiety to come to your mind.
O sinless one, at your command, the son of Hidimba, Ghatotkacha, who can range the skies and who is as strong as myself will carry us all.
Vaishampayana said : Having been ordered by Dharmaraja (Yudhishthira) he remembered his Rakshasa son. As soon as remembered the high-souled Ghatotkacha appeared before his father.
The mighty armed hero, after saluting the Pandavas and the Brahmanas, stood before them with joined hands. They too welcomed him in return.
He then thus spoke to his greatly powerful father Bhimasena, "Having been remembered by you. I have speedily come here to serve you.
O mighty-armed hero, command me. I shall certainly be able to perform whatever you will order me to do.” Having heard this, Bhimasena embraced the Rakshasa.
'Protection of the subjects, O Yudhishthira, is the quintessence of duties. the divine Brihaspati does not speak so highly of any other duty.
The divine Kavi (Ushanas) of large eyes and austere penances, the thousand-eyed Indra, and Manu, the son of Prachetas, the divine Bharadwaja, and the sage Gaurasiras all devoted to Brahma and utterers of Brahma, have composed works on the duties of kings.
All of them speak highly of the duty of protection, O foremost of virtuous persons regarding the kings. O you having eyes like lotus petals and copper-coloured, listen to the means by which protection may be obtained.
They consist of the employment of spies and servants, paying them their just dues without pride, the realisation of taxes with mercy, never taking anything whimsically and unjustifiably. O Yudhishthira, the selection of honest men, heroism, skill and cleverness, truth, seeking the good of the people, creating discord and disunion among the enemy by fair or unfair means, the repair of old and dilapedated buildings, the infliction of corporal punishments and imposition of just fines, never abandoning the honest, giving employment and protection to respectable persons, the keeping in reserve of what should be kept, living in the company of intelligent persons, always gratifying the soldiers, supervision over the subjects, steadiness in the transaction of business, filling the treasury, absence of blind confidence on the guards of the city, creating disloyalty among the citizens of a hostile town, carefully looking after the friends and allies living in the midst of the enemy's country, keeping a strict eye on the servants and officers of the state, personal supervision of the city, distrust of servants, comforting the enemy with assurance, steadily following the settled policy, readiness for action, never disregarding an enemy, and driving away the wicked.
Readiness for action in kings is the root of royal duties. This has been said by Brihaspati. Listen to the verses recited by him.
By exertion the ambrosia was obtained; by exertion the Asuras were killed; by exertion Indra himself acquired sovereignty in heaven and on earth.
The hero who works is superior to one who speaks. The heroes who speak, gratify and worship the heroes who work.
The king, who is shorn of exertion, even if endued with intelligence, is always defeated by foes like a snake that is shorn of poison.
The king, even if very powerful, should not neglect a foe however weak. A scintillation of fire can produce a conflagration and a particle of Poison can kill.
With only one kind of force, an enemy, from within a fort, can assail the whole country of even a powerful and prosperous king.
The secret speeches of a king, the collecting of troops for the purposes of victory, the wily purposes in his heart, desires for accomplishing particular objects, and the wrong acts he does or intends to do, should be concealed by assuming a bold appearance. He should act righteously for keeping his people under control.
Wily persons can not govern an extensive empire, A king who is mild cannot acquire superior rank the acquisition of which depends upon exertion.
A kingdom, which is sought for by all like meat can never be protected by candour and simplicity. A king, O Yudhishthira, should, therefore, always resort to both candour and wiliness.
Even while protecting his subjects a king is beset with danger, he earns great merit. Such should be the conduct of kings.
I have now told you a part only of the duties of kings. Tell me, O best of Kurus, what more you wish to know.
Vaishampayana said The illustrious Vyasa, Devasthana, Ashva, Vasudeva, Kripa, Satyaki and Sanjaya, filled with joy, and with faces resembling full-blown flowers, said,-Excellent! Excellent!' and sang the praises of that best of men, viz., Bhishma, that foremost of virtuous persons.
Then Yudhishthira, that chief of Kuru's race, with a depressed heart and eyes bathed in tears, gently touched Bhishma's feet and said,—'O grandsire, I shall tomorrow enquire after those points about which I have my doubts, for today the sun, having sucked the moisture of the earth, is about to set.
Then Keshava, Kripa, Yudhishthira and others, saluting the Brahmanas and circumambulating Bhishma, gladly got on their cars.
All of them, observant of excellent vows, then bathed in the river Drishadvati-Having offered oblations of water to their departed manes and silently recited the sacred mantras and performed other auspicious rites, and having adored the evening twilight with due rites, those scorchers of enemies entered the city of Hastinapur.
Sanjaya said Beholding the great bowmen bowmen Karna stationed for battle all the Kurus began to utter loud cries of joy from all sides.
Thereupon with the beatings of cymbals and drums, the sound of all sorts of weapons and the war-cries of the greatly active heroes all your soldiers proceeded to the battle-field, making death the final point of stoppage.
When Karna went all the soldiers, were filled with joy. The earth, O king, trembled and created a loud noise.
All the great planets including the sun seemed moving about. And the meteors were seen blazing up all the quarters. Cloudless thunders fell and fierce winds blew.
A large number of animals and birds, kept to the right of your army and emitted noise foreboding a dreadful calamity.
After the departure of Karna his horses trembled down on earth. And a dreadful shower of bones fell from the sky.
O king, their weapons were as if burning and the flags were trembling. And the horses shed tears.
Those and other dreadful portends appeared there presaging the destruction of the Kauravas. Stupefied by Destiny they paid no attention of them.
Seeing the departure of the charioteer's son all the king cried out victory. The Kauravas then thought that the Pandavas had been defeated.
The king Vikartana, the subduer of hostile heroes and the foremost of car-warriors, stood on the car, thinking of the death of Bhishma and Drona. He shone there like the sun of fire.
Thinking of the powerful feats of Arjuna, elated with self conceit and pride, worked up with anger and breathing hot and hard, said to Shalya-
When I am with my bow I do not fear even the angry Mahendra with thunder-bolt in his hand. Beholding Bhishma and other leading heroes lying on the battle field I do not feel the least anxiety.
Seeing the immaculate Bhishma and Drona equal to Indra and Vishnu, the grinders of the best of cars, elephants and horses and who are not to be killed by any, slain by the enemy I do not feel any fear in battle today.
Well-versed in the use of powerful weapons and himself the foremost of Brahmanas why did not the preceptor kill in battle all the enemies who killed the most powerful of our hero with their drivers, elephants and chariots?
Listen to me, O Karna, I tell you the truth, thinking of this Drona in battle that there is none amongst you excepting myself who can withstand the advancing Arjuna the heroes who resembled the most dreadful Regent of Death.
In Drona were skill, practice, strength, patience, the greatest of weapons and policy. While that high-souled one has come by death I think all others, shorn of strength, on the point of death.
Even on reflection I do not find any thing perinanent in this world on account of the eternal connection of acts. When the preceptor himself is no more who can expect that he will surely live till even today's sun-rise.
While preceptor has been slain in battle by the enemies, weapons, strength, prowess, actions and wise policy cannot forsooth conduce to the happiness of a man.
In energy Drona equaled the sun or firc; in prowess he was like Vishnu or Indra, in policy he was like Vrihaspati or Ushanas; invincible though he was even weapons could not protect him.
Our women and children are weeping and bewailing, the manliness of the sons of Dhritarashtra has been defeated. I know therefore, O Shalya, that it is I who am to fight; proceed therefore against the array of our enemies.
Save me who can withstand the army in the midst of which in the truthful Pandavas king Bhimasena, Arjuna, Vasudeva, Satyaki, Srinjaya and the twins.
Therefore, O king of Madra, move on quickly in this battle towards the Panchalas, Pandavas and Srinjayas. Encountering them either I will kill them or will myself go to the abode of death by the road followed by Drona.
Do not think, O Shalya, that I will not enter into the heart of their army. I cannot tolerate such dissension's amongst the kith and kin. I will even follow Drona, renouncing my life.
A wise man or an ignorant person, none can escape death, when the lease of his life expires. Therefore, O learned one. I shall proceed against Partha. I cannot transgress my destiny.
O king, the son of Chitravirya's son always does me good. For the accomplishment of his object I will give up this dear life which it is very difficult to renounce.
Rama conferred upon me this best of cars covered with tiger-skins, with axle producing no sound, equipped with a golden seat, having trivenu made of silver and drawn by best of horses.
Behold, O Shalya, these beautiful bows, these, flags, these maces, these dreadful arrows, this shinning sword, this powerful weapon this white conch of dreadful and loud blare.
Mounted upon this chariot with banners, its wheels producing a sound like that of a thunderbolt drawn by white horses and adorned with beautiful quivers I shall, with all my mighty, destroy that best of car-warriors, Arjuna.
Even if death himself the destroyer of all, protects vigilantly the son of Pandu, in battle I will either kill him or go myself to the abode of death following Bhishma.
If Yama, Varuna, Kubera and Vasava with all their followers come here and unitedly protect the son of Pandu in battle, I will even then defeat himn with them all. What is the use of speaking more?
Sanjaya said Hearing those words of Karna who was delighted at the prospect of the battle, the powerful king of Madras laughed him and said the following to check him.
Do not brag thus, do not brag thus, O Karna; you are so much transported with joy that you are speaking what you should not do. Who is that Dhananjaya, the best of men and who again are you the vilest of men?
Who else save him the foremost of men (Arjuna) could carry away by force the younger sister of Keshava, having made a confusion in the capital of Yadus that was protected by the younger brother of Indra and that resembled the celestial region protected by the king of gods.
Who else save, Arjuna, powerful like the king of gods, could on the occasion of a quarrel brought about by the slaughter of an animal summon Bhaba, the lord of lords, the creator of the worlds, to battle?
To honor the god of fire Jaya, (Arjuna) vanquished the Asuras, gods, great snakes, men, birds, Pishacas, Yakshas and Rakshasas with his arrow and gave him the food he wanted.
Do you remember, O Karna, the occasion when killing the large nuinber of enemies with this arrows effulgent like the sun Arjuna liberated the son of Dhritarashtra himself among the Kurus?
Do you remember the occasion when you yourself were the first to take to your heels and the Pandavas, having defeated the Gandharvas headed by Chitraratha, liberated the quarrelsome sons of Dhritarashtra?
When Virata's kine were seized by them, the Kauravas, overwhelining in number both as regards men and animals and having the preceptor, the preceptor's son and Bhishma amongst them, were defeated by that foremost of men. Why did you not defeat Arjuna then?
Another battle has presented itself today for your destruction. If you do not fly from the battle in fear of your enemies you will be killed, O charioteer's son, as soon as you will go to the battle.
Sanjaya said When the king of Madra was thus, in all sincerity, addressing these harsh words to him and singing the glories of his enemy, that slayer of foes, the commander of the Kuru army, excited with anger, said.
Karna said Let it be so. Why do you praise Arjuna so much. A battle will soon take place between him and me. If he defeats me in battle then your praises will be considered as well said.
Sanjaya said The king of Madra said-'let it be so,' and gave no reply, when Karna desirous of fighting, said to Shalya 'go'. Then that carwarrior, having white horses and Shalya as his driver, dashed against his enemies killing a number of enemies in battle like the sun destroying darkness.
Then in that car covered with tiger-skins and white horses yoked to it, Karna went on cheerfully. And seeing the armies of the Pandavas he immediately inquired after Arjuna.
Dhritarashtra said I have heard, O Sanjaya as you have discoursed on, of the numerous and wonderful single combats fought between my warriors and those of the sons of Pandu.
But, O Sanjaya, you never speak of my soldiers being delightful (on such occasion). You always speak of the warriors of the Pandavas as cheerful and never routed.
You always speak of my warriors as depressed in mind, vanquished and shorn of energy in battle. O Suta, indubitably all this is brought about by Destiny.
Sanjaya said Your warriors strive in battle to the best of their strength and ardour, displaying, 0 foremost of the Bharatas, their manliness as much as possible.
Even as the very tasteful water of the celestial river Ganga flowing into that of the mighty main, aitains saline properties.
So also, O monarch, the mainlines of the illustrious warriors of your army opposed by that of the heroic sons of Pandu becomes baffled in battle.
It behaves you not, O foremost of the Kurus, to attribute blame to your own warriors, who exert themselves to the best of their inighty and achieve feats that are difficult of being done so.
From your own fault, and from that of your son, ruler of men, this great and dreadful destruction ( of the creature of) the earth has come to pass, adding considerably to the population of Death's kingdom.
It behooves your not. O king, to grieve for what has come to pass in consequence of your own faults. The kings do not pay any the least regard to their lives in this battle.
The rulers of men (assembled on the filed), desire to attain to the regions of those that perform pious acts. always cherishing a desire for attaining paradise, they are fighting agitating the hostile army.
That afternoon, O mighty monarch a great destruction of creatures took place. Hear of me, with singleness of attention of that battle that ras.
The two (royal) brothers from Avanti, both mighty bow-men, possessed of great might, and exceeding effulgence, and both formidable in battle, beholding Iravat, rushed at him.
Then the combat that was fought between them was dreadful and horripilating. thereupon Iravat waxing wrath, quickly pierced those two brothers of godly presence, with straight knotted shafts of exceeding sharpness. those two warriors versed in diverse odes of warfare pierced Iravat in return, in that battle,
As thcy fought on. O king, striking their best to slay their mutual foes and desirous of avenging what is done to one another, there could be found no distinction between them.
Then in that conflict, Iravat, O king's with four arrows, dispatched the four steeds of Anuvinda to the regions of Death.
Also, O sire, with a couple of keen-aged broad-headed arrows, the former cut off the standard and bow of the latter in that battle. all this, O king, seemed to be wonderful.
Thereupon Anuvinda leaving his own car, ascended that of Vinda; thereafter he grasped an excellent bow of great toughness and capable of bearing a great strain.
Then those two foremost of car-warriors endued with heroism and riding on one and the same car, both belonging to the country of Avanti, began to shower incessantly arrows on the high-souled Iravat.
Shot by them both, swift-fiying arrows decked with gold, intercepting the rays of the orb of the day, (literally) covered the sky.
Thereupon, inflamed with wrath, Iravat poured an arrow downpour on the two brothers both mighty car-warriors; and he felled their charioteer.
When deprived of life, the charioteer fell down on the earth, the chariot was dragged in all directions in consequence of its horses being unrestrained.
Obtaining victory, O monarch, over the two brothers, the son of the daughter of the king of the Nagas displaying his inanliness, began speedily to spread havoc among your soldiers.
This slaughtered in battle, the mighty army of the sons of Dhritarashtra performed various movements like a man reeling through the effects of poisoning.
Then the on of Hidimba, the foremost of the Rakshasas endued with great strength, riding on his chariot of solar has and furnished with a standard, rushed against Bhagadatta.
Thereupon the ruler of the Pragjyotishas mounted on his princes of elephants like the wielder of the thunder bolt mounting on his Airavat in the days of yore at the time of the battle caused by the insult offered by Taraka.
Then there came the celestial along with the Gandharvas and the sages. They were unable to find out any destruction between the son of Hidimba and Bhagadatta.
As the lord of the celestial (Indra) waxing worth had struck terror into the hearts of the Danavas, so did also the ruler of the Pragjyotishas, O king, in that battle frighten and crush the Pandava troops.
Thus routed by hiin on all directions, the Pandava troops, O Bharata, did not find, in their whole host, an one competent to save them.
We then only beheld the son of Bhimasena (Ghatotkacha), O Bharata riding on his car the rest of the car-warriors, with minds distracted (with fear) had fled (in all directions.
Then, O Bharata, when the Pandava forces rallied, a dreadful and fierce roar was sent up by your troops in that battle.
Thereupon, O mighty monarch, in the fierce engagement that commenced Ghatotkacha covered Bhagadatta with a shower of arrows, like a rain cloud covering the Meru mountain with a downpour of rain.
Then king Bhagadatta, severing those arrows shot from the bow of the Rakshasas, in that combat quickly pierced the son of Bhimasena in all his vital parts.
Wounded with innumerable this straight jointed shafts, that foremost of the Rakshusas did not fight, (but stood firm) like a mountain though cleft open.
The ruler of the Pragjyotishas inflamed with rage, in that battle sped fourteen Tomaras against the Rakshasas, who (easily) cut them off.
Then that Rakshasa of mighty arms cutting off those Tomaras, pierced Bhagadatta with seventy shafts of exceeding sharpness, all resembling the thunderbolt of Heaven.
Thereupon the king of the Pragjyotishas, in that combat, as if smiling, dispatched, O Bharata, to death the four horses of the Rakshasas.
Standing on his car of which the steeds were slain, that foremost of the Rakshasas endued with prowess hurled at the elephants of Bhagadatta, s Shakti, with great force.
Then the ruler of the Pragjyotishas cut off that Shakti falling with great veheinence and furnished with a golden staff, into three splinters and the Shakti fell shattered on the ground.
seeing his Shakti splintered into pieces, the son of Hidimba fled out of fear like Namuchi the foremost of the Daityas flying, in the days of yore, from the fight with Indra.
Obtaining victory, O king, in battle over that heroic and highly powerful Rakshasa of illustrious renown who is incapable of being vanquished evü by the god of Death and Varuna themselves.
Bhagadatta riding on his elephants crushed in that battle, the troops of the Pandavas, even like a wild elephants, that roves, O king, trampling lotus stems (underneath its huge feet).
The ruler of the Madra encountered in battle the twins (Nakula and Sahadeva. He covered his two nephews, both sons of Pandu, with an arrow down pour.
Sahadeva finding himself encountered by his uncle in battle, shrouded him with a network of arrows, like clouds shrouding the solar orb.
Shrouded by that net-work of shafts the Madra king wore an appearance indicative of joy the twins also were greatly delighted for the sake of their mother.
Thereafter in that combat, that mighty carwarriors the Madra king, O king, with four excellent arrows dispatched smilingly Nakula's four steeds to the monsoon of Death. Then that mighty car-warrior Nakula jumping down from his car of which the horses were slain.
Ascended the vehicle of his illustrious brother. Then in that battle the heroic, mounted on the same car, stretching their touch bows,
Waxing irascible and becoming formidable in battle, covered the king of the Madras (with shafts). Covered with innumerable straightjointed arrows.
Shot by his nephews, that foremost of men (the Madra king) moved not, but stood still even like a mountain; then as if smiling, he baffled that shower of arrows.
Thereupon the highly powerful Sahadeva, inflamed with wrath, grasping a dare, rushed at the ruler of Madras and then hurled it at him, O Bharata.
That dare shot by him and coursing swiftly like the Garuda himself, penetrating through the body of the Madra king, fell down on earth.
Thus deeply pierced, and smarting with pain, that mighty car-warrior squatted down on the terrace of his car, and O mighty monarch he was overwhelmed with a swoon.
In that battle, seeing him (the Madra king) i senseless and fallen on the car and afflicted by the twins, his charioteer drove him on his vehicle away from the field of battle.
The sons of Dhritarashtra beholding the car of the ruler of the Madras turn away from the field, were all depressed in mind and thought that he was no longer alive.
Obtaining victory in battle, over their uncle, the sons of Madri, greatly delighted blew their conchs and roared out their war cries.
Thereafter filled with delight, they rushed against your host, O ruler of men, like the immortals Indra and Upendra, O king, rushing against the host of the Daityas.
Vaishampayana said Having fed thousands of Brahmanas with sweetened milk mixed with rice, honey and Ghee, with fruits and roots and with the meat of boar and deer the ruler of men king Yudhishthira entered into it (the palace). With food seasoned with sesame, with Tabanti (a sort of vegetable), with rice mixed with Ghee.
With the various preparations of meat, with various kinds of other food, with various suckable and drinkable viands, with unused robes and clothes, and with excellent garlands, the king gratified the superior Brahmanas that had assembled there from various directions.
He also gave them each one thousand kine. O descendant of Bharata, their cry of “What an auspicious day" rose to the sky.
Having worshipped the gods with various kinds of music and with numerous sorts of costly perfumes, that best of the Kurus (Yudhishthira) entered (the hall).
The athletes, actors, prize-fighter bards and praise-singers exhibited their skill to amuse the illustrious son of Dharma (Yudhishthira).
Having thus performed many ceremonies, the Pandava (Yudhishthira) with his brothers sported in that charming assembly hall as Shakra (Indra) in heaven.
On the seats in that assembly-hall sat with the Pandavas the Rishis and the kings that came from various countries.
Asita, Devala, Satya, Sarpamali, Mahashira, Arvavasa, Sumitra, Maitreya, Shunaka, Bali, Baka, Dalbhya, Sthulashira, Krishna Dvaipayana, Shuka, Sumanta, Gemini, Paila, the pupils of Vyasa, namely ourselves, Tittri, Yajnavalkya, Lomaharsana with his on, Apsuhomya, Dhaumya, Animandavya, Kaushika, Damoshnisha, Traibali, Parnada, Varajanuka, Maunjayana, Vayubhaksha, Parasarya, Sarika, Balivaka, Sinivaka, Satyapala, Kritashrama, Jatukarna, Shikhavana, Alamba, Parijataka, the high-souled Parvata, the great Rishi Markandeya, Pavitrapani, Savarma, Bhaluki, Galava, Janghabandhu, Raibhya, Kopavega, Bhrigu, Haribabhru, Kaundinya, Babhrumali, Sanatana, Kakshivana, Aushija, Nachiketa, Gautama, Painga, Varaha, greatly ascetic Shandilya, Kukkura, Venujangha, Kalapa and Katha. All were Rishis of great virtue and learning with their souls under complete control and passions under complete subjugation.
These and many others, as numerous as the above, all learned in the Vedas and the Vedangas, conversant with all moralities, all pure and spotless in conduct, waited upon the illustrious (king) and pleased him with their sacred discourses. Many chief Kshatriyas also waited upon Dharmaraja (Yudhishthira).
The fortunate and virtuous Munjaketu, Vivardhana Sangramjit Durmukha, the powerful Ugrasena, Kakshasena, the lord of the Earth, the invincible Kshemaka, the king of Kamboja, Kamatha the mighty Kampana who made the javanas tremble at his name as the wielder of thunder Indra made the Asuras Kalkeyas tremble at his name.
Jatasura, the king of the Madrakas, Kunti, the king of the Kiratas, Pulinda, the kings of Anga and Banga, Pundraka and Pandya, the king of Udhara and Andhaka, Sumitra, the slayer of foes Shaivya, the king of the Kiratas, Sumana, the king of the Yavanas Chanur, Devarata, Bhoja, Bhimaratha, the king of Kalinga, Shrutayudha, the king of Magadha, Jayasena, Sukarman, Chekitana, that slayer of foes Puru, Ketumana, Vasudana, Videha, Kritakshana, Sudharma, Aniruddha, the greatly strong Shrutayu, the invincible Anuparaja, the handsome Kramajit, Sisupala with his son, the king of Karusha, the invincible and celestialslike young heroes of the Vrishni race, namely Ahuka, Viprithu, Gada, Sarana, Akrura, Kritavarman, the son of Sini, Satyaka, Bhishmaka, Akriti, the powerful Dyumtsena, those chiefs of bow men, the Kaikeyas and Yajnasena of the Somaka race.
These greatly powerful and all well-armed and wealthy, Ketuman and Vasumana and many other Kshatriya, as numerous as the above, and all considered to be the foremost (men among the Kshatriyas waited on that assembly-hall upon the son of Kunti Yudhishthira. O king, those powerful princes that learnt science of arms from Arjuna, dressing themselves in deer skins, and those princes of the Vrishni race,
Namely, the son of Rukmani (Pradyumna), Samba, Yuyudhana, the son of Satyaka (Satyaki), Sudharmana, Anirudha, Shaivya, these foremost of men (all waited upon Yudhishthira).
O lord of the earth, these and many other kings, (waited upon Yudhishthira) the friend of Dhananjaya (Arjuna) Tumbaru, Chitrasena with his ministers, and many other Gandharvas and Apsaras, all well-skilled in singing and playing music, and expert in cadence, and also the Kinnaras, well-skilled in measures and motions, all at the command of Tumbaru waited upon and amused the sons of Pandu and so did also the Rishis (that were present there) by singing celestials songs in proper and charming voice. Those best of men, those best of men, those men of rigid vows, those men with heart devoted to truth all waited upon Yudhishthira, as the celestials wait upon Brahma in heaven.
Dhritarashtra said Seeing my sons, so many in number, slain by one, what, O Sanjaya, did, Bhishma, Drona, and Kripa do?
Day by day, O Sanjaya, my sons are being destroyed. Indeed 0 Suta, I consider them to be completely struck down by (Evil) Destiny. are
In as much as, my sons are never victorious and are ever vanquished in battle, in as much as my sons remaining amidst, Drona, Bhishma, the illustrious Kripa, and the heroic son of Somadatta, and Bhagadatta, and O son, Ashvathama, and many other heroic and valiant warriors of high-soul, still slaughtered in battle, what can it be but (adverse) Fate?
The wicked Duryodhana did not listen to our advise before. Forbidden, O son by myself, by Bhishma, by Vidura,
By his mother Gandhari ever anxious to compass his good, that perverse Duryodhana did not comprehend our words before through his folly. Now he reaps the fruits of his own actions,
In as much as, day by day, waxing worth in battle, Bhimasena is dispatching my sons to the abode of death.
Sanjaya said Those excellent words of Khattva have now been verified, which, O lord, uttered as they were for your good, you did not pay any heed to before.
'Withhold your sons from the dice, do not persecute the sons of Pandu', these words, spoken by your well-wishing friends,
You did not listen to, like one on death-bed neglecting wholesome medicine. It is now that you relies those words spoken by the righteous.
Disregarding the salutary advice offered by well-wishing friends like Bhishma, Drona, Vidura and others, the descendants of the Kuru race are reaping destruction.
Now, O monarch, the inevitable consequence of all that has arrived. Listen now from me as to how the battle was fought.
At mid-day, O king, the battle regard fiercely and the carnage that took place was exceedingly terrible. Hear me narrate it.
Then at the command of the son of Dharma (Yudhishthira), all the troops of the Pandava host inflamed with rage, rushed against Bhishma, out of a desire for slaying him.
Dhrishtadyumna, Shikhandin and the mighty car-warriors Satyaki, uniting together their divisions, rushed, O mighty monarch, against Bhishma.
Then the mighty car-warriors Virata and Drupada accompanied by all the Somakas rushed even against Bhishma himself.
The Kaikeyas, and Dhrishtaketu, and Kuntibhoja, clad in mail and supported by their armies, rushed, O monarch, against Bhishma himself.
Arjuna, the son of Draupadi, and the highly powerful Chekitana, rushed against the kings commanded by Duryodhana himself.
Thereafter, the valiant Abhimanyu, that mighty car-warrior, the son of Hidimba, and Bhimasena himself, all wrought up with wrath, assaulted the Kauravas.
Thus were the Kauravas slain in battle by the Pandavas divided in two divisions, so also, O monarch, the Pandavas were slaughtered by the Kauravas in that fight.
Then that foremost of car-warriors namely Drona, excited with rage, rushed against the 'Somakas and the Srinjayas, dispatching them to the mansion of death.
Then the high-souled Srinjaya, set up a loud and distressful cry when, o king they were thus being slaughtered in battle by that great bowman the son of Bharadvaja.
Innumerable Kshatriya warriors, smitten by Drona were seen to conclusive like persons suffering from agonising ailments.
They gleaned and moaned and cries and uttered cries of agony in consequence of which a confused noise was heard, resembling that produced by men struck with famine.
On the other hand, the highly puissant Bhimasena, waxing worth, caused a dreadful carnage among the Kaurava ranks like another god of Death himself.
In that fierce fight, as the troops slew one another, a terrible river started up into existence on the field of battle, of which the waves and currents were formed of blood.
That great battle, O mighty monarch, between the Kurus and the Pandavas, was indeed very dreadful in its aspect; and it considerably swelled the population of Death's domain.
Thereafter Bhima inflamed with rage, fell with impetuosity upon the elephant-division of the Kurus, and many were the beasts that he sent to the regions of Death.
There, in that battle, O Bharata, many were the elephants that pierced with Nacharas by Bhima, fell and were confounded and shrieked and careered in all directions.
Huge elephants, with their trucks cut off, and their bodies mangled, fell down on the earth, O sire, screaming like cranes.
Nakula and Sahadeva, both together, charged the cavalry-division. Those horses decked with golden chains and caparisons of the same metal.
Were scen to be slain by hundreds and by thousands; and O monarch, the earth was strewn over with falling horses.
The earth looked awful, O foremost of men, being covered over with horses of diverse appearance, some of which, again were breathing hard, some meaning and some deprived of their lives.
The earth also, O Bharata, appeared lawfully beautiful being over strewn with kings slain by Arjuna in the encounter.
With shattered chariots, and torn flags and umbrellas of great effulgence, with rent Chamaras and fans, and with mighty weapons splintered into pierces,
With garlands and necklaces of gold, with heads graced with ear-rings, with bracelets, with head-gears fallen off from the heads, and with streamers,
With well-made car-bottoms, and O king, with reins and riggings-covered with all these things, the earth appeared as beautiful as she appears during the spring being strewn over with blossoms.
Such also was the carnage caused in the Pandava host, О Bharata, when the son of Shantanu, and Drona that foremost of carwarriors were enraged;
As also when Ashvathama, and Kripa and Kritavarma (were wrought up with rage). So also your troops under went destruction when the other side was inflamed with wrath.
Vyasa said: O greatly wise Dhritarashtra, hear my words. I shall tell you what will be the great good of all the Kurus.
O mighty-armed hero, it has not pleased me that the Pandavas have gone to the forest, having been dishonestly defeated by Duryodhana and others.
O descendant of Bharata, on the expiration of the thirteenth year, recollecting all their woes, they may shower virulent poisons on the Kurus.
Why does your wicked-minded and sinful son angrily want to kill the Pandavas for the sake of the kingdom?
Let the fool be checked; let your son remain quiet. In attempting to kill them (the Pandavas) now living in the forest, he will loose his own life.
You are as pious as the wise Vidura, Bhishma, myself, Kripa or Drona.
O greatly intelligent man, dissension with relatives is improper. It is sinful and reprehensible. O king, you should desist from it.
O descendant of Bharata, he (Duryodhana) looks towards the Pandavas with such jealousy that unless you interfere, great harm will be the consequence.
Or let this wicked son of yours go to the forest alone and unaccompanied. O king, O lord of men, if the Pandavas, from association with him, feel an attachment for your son, then good fortune will be yours.
O great king, it has been heard that a man's nature derived from his birth does not leave him till death. What do Bhishma, Drona and Vidura think? What do you think? What id proper should be done at once, else your purpose will ever remain unrealised.
Vaishampayana said : O foremost of men, having heard the words of Bhima, that chastiser of foes, the son of Kunti, Yudhishthira, sighed and reflected in silence. (He thought in his mind) “I have heard the duties of king recited to me. I have heard also the duties of the different orders. He sees truly who sees how to regulate his conduct both in the present and in the future.
Knowing as I do the true course of Dharma, which is so difficult to be known, how can I forcibly grind it, which would be like my grinding the Meru (mountain)."
Having thus reflected for a moment and having also settled in his mind) what he should do, he thus spoke to Bhimasena without allowing him to say anything.
Yudhishthira said: O descendant of Bharata, O mighty-armed hero, what you say is true. O best of speakers, listen (also) to what I say.
O descendant of Bharata, O Bhimasena, the greatly sinful deeds that one wants to perforin depending only on his courage become a source of pain to him.
But, O mighty-armed hero, whatever is performed with (due) deliberation, with welldirected prowess, with all (necessary) appliances and with much previous thought, is (always) seen to be successful (at the end.) The celestials themselves favour such acts.
Hear something about the act which you think should be at once done from your pride of strength and restlessness of mind.
Bhurishrava, Shalva, the powerful Jarasandha, Bhishma, Drona, Karna, the mighty son of Drona (Ashvathama). The invincible sons of Dhritarashtra Duryodhana and others, all are accomplished in arms and ever ready for battle. Those kings and the rulers of the world, who have been injured by us, have all taken the side of the Kurus; and their affection has grown towards them.
O descendant of Bharata, they are engaged in seeking to do good to Duryodhana and not to us. With their treasury full and large army, they will try their best in the war (to defeat us).
All the officers of the Kuru army with their sons and relatives have been honoured by Duryodhana with the presentation of wealth according to proper divisions.
These heroes have been much honored by Duryodhana. My firm conviction is that they will give their lives in battle for him,
O mighty-armed hero, though the behaviour of Bhishma, Drona and the high-souled Kripa is the same (to both parties). Yet it is my firin conviction that they would sacrifice in battle their lives, then which there is nothing dearer in this world, so that they might pay off (their debt) in the shape of royal favours which they enjoy.
They are all masters in celestials weapons and they are all devoted to virtue. My opinion is that they cannot be vanquished even by the celestials with Vasava (Indra) at their head.
There is Karna, the great car-warrior, who is impetuous. ever angry, invincible, accomplished in all weapons and encased in impenetrable armour.
Without first defeating in battle all these foremost of men, you cannot, unaided as you are, kill Duryodhana.
O Vrikodara, I cannot sleep as I ponder upon the lightness of hand that the Suta's son (Karna) possesses. I consider him to be the foremost of all wielders of bows.
Vaishampayana said : Having heard these words, the impetuous Bhimasena became alarmed and pensive; and he did not utter a word.
When the Pandavas were talking one another, there came to that place the great ascetic Vyasa, the son of Satyavati.
When he arrived, he was duly worshipped by the sons of Pandu. That best of speakers then thus spoke to Yudhishthira.
Vyasa said : O mighty-armed Yudhishthira, O best of men, knowing by my intelligence what is passing in your mind, I have speedily come to this place.
O descendant of Bharata, O slayer of foes, I shall destroy the fever that is in your mind and I shall tell you, by means of what act according to the ordinance you will be able to kill Bhishma, Kripa, Karna, Drona, the son of Drona, Duryodhana and the other princes and Dushasana.
O king of kings, hearing it from me, accomplish the act with patience. Having accomplished it, soon destroy your this (mental) fever.
Vaishampayana said : That foremost of all eloquent men, the son of Parasara (Vyasa), taking him aside thus spoke to Yudhishthira in words of deep import.
Vyasa said: O best of the Bharatas, that prosperous time has come when the son of Pritha, Dhananjaya (Arjuna), will kill your enemies in battle.
Accept from me this knowledge, called Pratismriti. Uttered by me it is like success personified. You are capable of accepting it; I shall tell it to you.
Receiving it, the mighty-armed Arjuna will be able to accomplish his desire. O son of Pandu, let him go for the acquisition of weapons to Mahendra. Rudra, Varuna, Kubera and Yama. He is competent to see the celestials on account of his asceticism and prowess.
He is a Rishi of great effulgence; he is the friend of Narayana (Krishna); he is ancient, eternal celestials, invincible, ever successful and undeteriorating. O mighty-armed hero, he will achieve great deeds by receiving weapons from Indra, Rudra and the Lokapalas.
O son of Kunti, O ruler of the world, think of going from this forest to another (forest) that may be fit for your abode.
To reside in one place for a length of time is never pleasant. It might produce anxieties to the ascetics.
As you support numerous Brahmanas, learned in the Vedas, your continued residence here (in this forest) may exhaust the deer of the forest and may be destructive of the creepers and plant.
Vaishampayana said: Having thus addressed by that illustrious lord, the ascetic of great wisdom, the intelligent Vyasa, the son of Satyavati, learned in the mysteries of the world, then imported that foremost of knowledge to the willing Dharmaraja (Yudhishthira) who had meanwhile purified himself. Bidding farewell to the son of Kunti, he then disappeared.
Having received that knowledge, the virtuous-minded and the intelligent Yudhishthira carefully retained it in his memory and always repeated it at the proper times.
Being glad at the words of Vyasa, he, leaving the Dvaiytavana, went to the forest of Kamyaka on the banks of the Sarasvati.
O great king, the Brahmanas, possessing ascetic merits and versed in the science of ortheopy and orthography, followed him, as the Rishis follow the king of the celestials (Indra).
Thereupon arriving at Kamyaka, those highsouled chief's of the Bharata race took up their residence there with their friends and followers.
O king, those intelligent heroes then lived there for some time, devoting themselves to the science of archery and hearing the excellent Vedas.
They went about the forest every day with non-poisoned arrows in search of deer. They duly performed all the rites in honour of the Pitris, the celestials and the Brahmanas.
The Brahmana said About it is cited the ancient story O lady, of the discourse between Kartavirya and the Ocean.
There was a king named Kartavirya-Arjuna who had a thousand arms. He conquered, with his bow, the Earth extending to the ocean.
We have heard that, once on a time, as he was walking on the shores of the sea, proud of his power, he showered hundreds of arrows on thal vast receptacle of water.
The Ocean, bowing down to him, said, with joined hands, Do not, O hero. discharged your arrows (at me)! Say, what shall I do to you.
With these strong arrows shot by you, those creatures which have taken shelter in me are being killed, O foremost of kings! Do you, O lord, grant them security.
If any holder of the bow exists that is equal to me in battle, and that would stand against mc in the field, do you name him to me.
The Ocean said If you have heard, O king, of the great Rishi Jamadagni, his son is competent to duly receive you as a guest.
Then that king proceeded, becoming highly irate. Arrived at that hermitage, he found Rama himself.
With his kinsmen he began to do many deeds while were hostile to Rama, and caused much trouble to that grcat hero.
Then the energy, which was immeasurable, of Rama shone forth, burning the troops of the enemy, O lotus-eyed one.
Taking up his battle-axe, Rama suddenly displayed his power, and hacked that thousandarmed hero, like a tree of many branches.
Seeing him killed and laid low on the earth, all his kinsmen, collected in a body, and taking up their darts rushed at Rama, who was then scated, from all sides.
Rama also, taking up his bow and quickly getting on his car, discharged showers of arrows and punished the army of the king.
Then, some of the Kshatriyas, stricken with the terror of Jamadagni's son, entered mountain fastnesses, like deer afflicted by the lion.
Of them that were unable, through feat of Rama, lo perform the duties ordained for their order, the progeny became Vrishalas owing to their inability to find Brahmanas.
Thus the Dravidas and Adhiras and Pundars together with the Shavaras, became Vrishalas through those men who had Kshatriya duties assigned to them, following away (from them).
Then the Kshatriyas that were begotten by the Brahmanas upon Kshatriya women who had lost their heroic children, were repeatedly destroyed by Jamadagni's son.
The destruction proceeded one and twenty times. At its conclusion a bodiless voice, sweet and coming from the celestial region, and which was heard by all people, spoke to Rama, O Rama, O Rama, stop! What merit do you see, O son, in thus destroying repeatedly these inferior Kshatriyas?
Thus, O blessed dame, his grandsires, headed by Richika, addressed that great one, saying, Do you, desist.
Rama, however, unable to forgive the destruction of his father, replied to those Rishis, saying, you should not forbid me.
The departed manes then said, O foremost of all victorious men, you should not kill these inferior Kshatriyas! It is not proper that your self, being a Brahmanas should kill these kings.
Janamejaya said How did that gambling take place, the play which was full of such evils to the brothers and which plunged my grandsires into such sorrow?
O best of all Veda-knowing men, who were the kings that were present in that Sabha and who amongst them approved of the play and who forbade it?
O sinless one, O foremost of the twice borne. I desire to hear narrated by you in detail all this which became the cause of the destruction of all the world.
Sauti said Having been thus addressed by the king, the powerful disciple of Vyasa, (Vaishampayana), learned in all the Vedas, narrated every thing as it happened.
Vaishampayana said O best of the Bharata race, O great king, if you desire to hear it, listen to it. I narrate all this in detail.
Knowing the opinion of Vidura, the son of Ambika, Dhritarashtra, thus spoke to Duryodhana in private.
Dhritarashtra said O son of Gandhara, there is no need of playing dice. Vidura does not praise it. That greatly intelligent man will never give me advice that is not good for me.
I consider that what Vidura said is greatly beneficial to me. O son, do it; for I consider it to be for your good also.
The greatly learned man, Vidura, knows all the sciences with their mysteries which the illustrious, learned and wise Brihaspati, the great Rishi who is the preceptor of Vasava (Indra), taught to the intelligent king of the immortals.
O son, I always follow his counsel. The greatly wise Vidura is considered to be the foremost of the Kurus.
As the greatly intelligent Udhava (is considered to be the foremost) of the Vrishnis. O son, O prince, have nothing with gambling. Dissension is the evident result of gambling.
Dissension causes ruin to a kingdom. O son, therefore, abandon (the idea of gambling). O son, you have obtained all that is hard to be obtained from the father and the mother. You have obtained the rank and the possessions of your ancestors, you are taught, you are made learned in the Shastras, you were carefully brought up in the house.
You are the eldest amongst all your brothers, you are placed over the kingdom; why do you not consider yourself fortunate and happy? You get the very best kind of food and robes, unobtainable by ordinary men.
O mighty armed hero, O son, having obtained all this, why do you grieve? O mighty armed hero, ruling over your large ancestral kingdom swelling with people and wealth, you shine as splendidly as the chief of the celestials in heaven. O possessor of knowledge, you should tell me what can be the root of your grief which has made you so melancholy.
Duryodhana said I am a sinful wretch that I eat and dress, though see the prosperity of the enemy. It has been said that a man is a wretch who does not feel jealousy at the sight of his enemy's prosperity.
O king of kings, O lord, this ordinary prosperity does not please me. I am greatly pained on seeing the burning prosperity of the son of Kunti.
I tell you, my life must be very hard to be parted with from my body, and therefore I am still alive after seeing all the kings of the world enduring the sway of Yudhishthira.
The Nipas, the Chitrakas, the Kukuras, the Karaskaras and the Lohajanghas are living in the Yudhishthira's palace like bondsmen.
The Himalayas, the ocean, the regions on the sea-shore and the numberless other regions that yield gems and jewels have all acknowledged their inferiority to the palace of Yudhishthira.
O king, on consideration of my being the eldest and the foremost. I was engaged in receiving the gems and jewels (brought as tribute by the kings).
O descendant of Bharata, the limit and the like of the excellent and the invaluable jewels that were brought there have never been seen.
O king, my hands were tired to receive that wealth. When I became tired they that brought that wealth from distant places waited (till I could resume my task).
Having brought jewels from Bindu lake, Maya built a lake-like ground made of crystal. O descendant of Bharata, seeing the place full of lotuses, I mistook it for waster.
Seeing me draw up my clothes, Vrikodara (Bhima) laughed at me, considering me as destitute of jewels and deprived of my reason at the affluence of the enemy.
"O king, if I had the ability, I would have instantly killed Vrikodara (for his laughter), O king, if we now try to kill Bhima.
Our fate will be certainly as that of Shishupala. O descendant of Bharata, that insult by the enemy burns me.
O king, again seeing a similar lake full of water, I mistook it for a crystal surface, and I fell into it.
At this Bhima with Partha (Arjuna) laughed aloud, and Draupadi with other females laughed also. This greatly pains my heart.
My robes having been wet, the servants gave me other clothes at the command of the king (Yudhishthira). That also is my great sorrow.
O king, listen to another mistake (I made) which I speak of. In attempting to pass through what was exactly of the shape of a door, but which was not really a door, I struck my forehead against it and injured myself. Thereupon the twins (Nakula and Sahadeva), seeing from a distance that I was struck, came and supported me in their arms, and expressed great concern (for my injury).
Sahadeva then again and again told me with smiles, “O king, this is the door, Go this way.”
O king, Bhimasena laughed aloud, and addressing me, he spoke thus to me. "O son of Dhritarashtra, this is the doer".
I had not even heard the names of the gems that I saw in that palace. It is for this reason my heart is so much burning.
Vaishampayana said : O great king, having heard from the highsouled Markandeya the account of the attainment of heaven by the royal sage Indradhyumna, that foremost of the Bharatas, Yudhishthira, again thus asked that sinless great ascetic and long-lived Markandeya.
Yudhishthira said : O virtuous one, you know all the celestials and the Danavas, the Rakshasas, also various royal dynasties and many everlasting dynasties of the Rishis.
O foremost of Brahmanas, there is nothing in this world which you do not know. O Rishis, you know also excellent stories of men, of the Nagas, of the Rakshasas, of the celestials, the Gandharvas, the Yakshas, the Kinnaras and the Apsaras.
O foremost of Brahmanas, I desire to hear from you all these accounts. Why did that invincible descendant of Ikshvaku, known by the name of Kuvalashva change and assume another, namely Dhundhumara?
O best of the Bhrigu race, I desire to know in detail why the name of the highly intelligent Kuvalashva underwent a change.
O descendant of Bharata, having been thus addressed by Yudhishthira, the great Rishi Markandeya narrated the story of Dhundhumara.
Markandeya said : O king Yudhishthira, I shall tell you all. Listen to me. The story of Dhundhumara is a moral story, hear it.
O ruler of earth, hear why the royal sage Kuvalashva of the race of Ikshvaku came to be known as Dhundhumara.
O descendant of Bharata, O child, there was a celebrated great Rishi named Uttanka. He had his hermitage in a charming forest.
O great king, Uttanka performed serverest asceticism. In order to secure the grace of Vishnu that lord (Uttanka) performed that severest penance for many hundreds of years.
Being gratified with him that exalted deity (Vishnu) appeared before him in his embodied form. As soon as the Rishi saw him, he gratified him in all humility and with many hymns.
Uttanka said: O god, all mobile and immobile creatures with the celestial, the Asuras and the humanbeings have been all created by you.
O greatly effulgent one, Brahma himself, the Vedas and all things that are capable of being known, have been all created by you. O lord, the sky is your head and the sun and the moon are your eyes.
O undeteriorating one, the winds are your breaths, the fire is your splendour, the directions are your arms and the great ocean is your stomach.
O god, O slayer of Madhu, the hills and the mountains are your thighs, the atmosphere is your hips, the goddess earth is your feet and the plants are the down of your body.
Indra, Soma, Agni and Varuna, the celestial, the Asuras and the great Nagas, all wait upon you and adore you with various hymns.
O lord of earth all created things are pervaded by you. The great Rishis and the greatly effulgent Yogis all adore you with hymns.
O foremost of men, when you are pleased the universe enjoys peace; when you are angry, a great fear pervades all. You are the only great dispeller of all fears; you are the supreme one.
O god, you are the cause of happiness of both the celestials and the human beings. By your three steps you covered all the three worlds.
It was you who destroyed the Asuras when they were in their great affluence. Through your prowess the celestials obtained peace and happiness.
O greatly effulgent one, it was your anger that vanquished the great Daitya chiefs. You are the creator, you are the destroyer of all the creatures of this world. Adoring you, the celestials have obtained happiness and bliss.”
There was Hrishikesha (Vishnu) praised by the high-souled Uttanka. Vishnu then thus spoke to Uttanka, “I am gratified, Ask for a boon."
(Uttanka said), “It is (already) a great boon to me that you have become visible to me, you who are Hari, the eternal being, the celestials creator, the lord of the universe."
Vishnu said, "O excellent one. I am pleased with your this littleness of desire and great devotion. O Brahmana, O twice-born one, you should certainly accept some boon from me."
Thus requested by Hari to ask for a boon, O best of the Bharata race, Uttanka with joined hands asked for a boon.
"O lotus-eyed deity, if your exalted self is pleased with me, O lord, then let my heart be always devoted to virtue, truth and contentment. Let my mind be always devoted to you."
(The deity replied), “O Brahmana, all this will happen to you through my favour. A Yoga will be manifest in you. Through its power you will perform a great act for the dwellers of heaven as also for the three worlds.
A great Asura, named Dhundhu, is now undergoing severe austerities in order to destroy the world. Hear who will kill him.
O child, a mighty and invincible king of the race of Ikshvaku, known by the name of Brihadashva, will be the ruler over earth. His son will be very illustrious, self-controlled and holy; he will be known by the name of Kuvalashva.
O foremost of Brahmanas, that best of kings will be endued with Yoga power derived from me. Commanded by you he will be the slayer of Dhundhu.” Having said this to that Brahmana Vishnu disappeared.
Markandeya said : O descendant of Bharata, having been thus addressed by that Brahmana, the virtuous fowler again began to speak (on things) so pleasing to the mind.
The Brahmana said : O foremost of all virtuous men, it is said that there are five great elements. Will you describe to me in detail the properties of those five (elements)?
The Fowler said: The earth, water, fire, air and sky, all have properties enter-lapping each other. I shall describe them to you.
O Brahmana, the earth has five qualities, water four, fire three and the air and the sky together three.
Sound, touch, form, flavour and taste, these five qualities belong to earth.
O foremost of Brahmanas, O twice-borm one, O vow-observing Rishi, sound, touch, form and taste have been described to you as the properties of water.
Sound, touch and form are the three properties of fire; sound and touch are the two properties of the air; and sound is the property of the sky.
O Brahmana, these fifteen fifteen properties inherent in five elements, exist in all substances of which this universe is composed.
O Brahmana, they are not opposed to one another; they exist in proper combination. When this universe is thrown into a state of chaos then every corporeal being in proper time assumes another body. It perishes also in due order.
There (everlastingly) exist the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses is called Vyakta (manifest) and whatever is not perceptible by the senses is called Avyakta (not manifest).
When a person engages in Tapa after having duly subdued his senses which have their own proper objective play in the external conditions of sound, form, then he sees that his own spirit pervades the whole universe and the universe is also reflected in him.
He who is bound to the bonds of his previous Karma, although learned in the highest spiritual wisdom, is cognizant only of his own soul's objective existence, but the person whose soul is never affected by the objective conditions around is never subject to ills, owing to its absorption in the primal spirit of Brahma. When a person has overcome illusion, his manly virtues consisting the essence of spiritual wisdom turn to spiritual enlightenment which illuminates the intelligence of all beings. Such a being is called by the omnipotent, the intelligent one who is without beginning and without end, selfexistence, immutable, incorporeal and incomparable.
O Brahmana, what you have enquired of me is the result of self-discipline. This selfdiscipline can only be acquired by subduing the senses. It can not be acquired by any other means.
Heaven and hell both are dependent on our senses. When subdued, they lead us to heaven and when indulged in, they lead us to hell.
This subjugation of the senses is the highest means of attaining spiritual advancement; it is also at the root of all our spiritual degradation.
By indulging in them, a person contracts vices and by bringing them under control, he attains salvation.
The self-controlled man who acquires over his six senses is never tainted with win; and consequently evil has no power over him.
Man's body has been compared with a chariot, his soul with a charioteer and his senses with the horses. A skillful man drives about without confusion, like an able charioteer with well-broken horses.
That man is an excellent driver who knows how to patiently wield the reins of these and horses, namely the six senses inherent in our nature.
When our senses become ungovernable like horses on the road, we must patiently rein them in, for with patience we are sure to get the better of them.
When man's mind is overpowered by any one of these senses running wild, he loses his reason and becomes like a ship tossed by the tempest in the sea.
Men are deceived by illusion in hoping to reap the fruit of those six things the effects of which are studied by persons of spiritual insight who thereby reap the fruits of their clear perception.
The God of wind said Hear, O deluded man, what the attributes are of Brahmanas who have all high souls. The Brahmana is superior to all those which, O king, you have named.
Formerly, the Earth, indulging in a spirit of rivalry with the king of the Angas, forsook her character as Earth. The regenerate Kashyapa caused destruction to befall her by actually paralysing her.
The Brahmanas are always unconquerable, O king, in Heaven as also on Earth. Formerly, the great Rishi Angirasa, through his energy, drank off all the water.
Having drunk off all the waters as if they were milk, the great Rishi did not feel yet his thirst to be satisfied. He, therefore, once more caused the Earth to be filled with water by raising a mighty wave.
On another occasion, when Angirasa became enraged with me, I fled away, leaving the world, and lived for a long time concealed in the Agnihotra of the Brahmanas, through fear of that Rishi.
The illustrious Purandara, an account of his having coveted the body of Ahalya, was cursed by Gautama, yet for the sake of Virtue and wealth, the Rishi did not destroy outright the king of the celestials.
The Ocean, O king, that was full in former days of crystal water, cursed by the Brahmanas, become saline in taste.
Even Agni who is goldhued, and who blazes with cffulgence when destitute of smoke, and whose flames uniting together, burn upwards, when cursed by the angry Angiras, became divested of all these qualities.
See, the sixty thousand sons of Sagara, who came here to worship the Ocean, have all been pulverised by the Brahmana Kapila of golden hue.
You are not equal to the Brahmanas. Do you, O king, seek your own good. The Kshatriya of even great power bows to Brahmana children who are still in their mothers' wombs.
The large kingdom of the Dandakas was destroyed by a Brahmana. The powerful Kshatriya Talajangha was destroyed by a single Brahmana, viz., Aurva.
You, too, have acquired a large kingdom, great might, religious merit, and learning, which are all difficult of acquirement, through the grace of Dattatreya.
Why do yu, O Arjuna, adore Agni everyday who is a Brahmana? He is the bearer of sacrificial libations from every part of the universe. Are you ignorant of this fact.
Why, indeed, do you allow yourself to be stupefied by folly when you are not ignorant of the fact that a superior Brahmana is the protector of all creatures in the world and is, indeed, the creator of the living world?
The Lord of all creatures, Brahman, unmanifest, gifted with power, and of unfading glory, who created this vast universe with its mobile and immobile creatures, (is Brahmana).
Some ignorant persons there are, who say that Brahman was born of an Egg. From the original Egg, when it opened, mountains and the cardinal points and the waters and the Earth and the Heavens all came into existence.
No one had seen this birth of the creation. How then can Brahman be said to to have taken his birth from thc original Egg, when especially he is said to be Unborn? It is said that vast increate Space is the original Egg. It was from this in create Space that the Grandfather was born. If you
ask, Whereon would the Grandfather, after his birth from increate Space, rest for there was then nothing else? The answer may be given thus. There is an existent Being of the name of Consciousness. That mighty Being is gifted with great energy.
There is no Egg. Brahman, however, is existent. He is the Creator of the universe and is its King! Thus addressed by the god of wind, king Arjuna remained silent.
Vaishampayana said Then the king Duryodhana said in the battle field to Bhishma, Drona, the foremost of warriors and as also to the mighty car-warrior Kripa.
Both myself and Karna had said this to the preceptor. I mention it again for I am not satisfied with speaking (once).
This was the condition that if defeated at dice the Pandavas will live in woods and countries for twelve years unknown to us.
The thirteenth year is still going on and not yet complete. Bibhatsu, who is living in disguise, has come to us.
Now if Bibhatsu comes before the term of exile is over, the Pandavas shall have to pass another twelve years in the forest.
Whether by covetousness they have forgotten it or whether it is a mistake on our part, it is proper that Bhishma should calculate the shortness or excess (of the fixed period).
Doubt always exists in one of the alternatives of an object; an object, thought of in one way, becomes another (in the end). Even persons, conversant with morality, are confounded in their own acts; (we have come) to fight with the Matsya's stationed in the north.
If however Bibhatsu has come what fault is ours? We have here to fight with the Matsya's on behalf of the Trigartas.
Various were the oppressions of the Matsya's described to us-and we promised them help, assailed with fear as they were. And the arrangement with them was that they should first, on the afternoon of the seventh lunar day, seize the great collection of the precious kine of the Matsya's.
And at sun-rise of the eighth lunar day we should seize these kine when the king of Matsya's would be pursuing those seized first,
It may be that they are bringing the kine, or being defeated are coming to us for negotiating peace with the Matsya's.
Or it may be that having driven them off, the king of Matsya's, leading his people and his army of fierce warriors, income to make upon us night attacks. Perhaps someone powerful amongst them or even the king of Matsya's himself is coming to defeat us. Be he the king of Matsya's or Bibhatsu, we must all fight with him. This is our condition. Why are all these leading car-warriors Bhishma, Drona, Kripa, Vikarana and Drona's son now sitting panic-stricken on their cars?
There is no other help but fighting now. Make up your minds, therefore, Even, for seizing these precious kine, we have got to fight with the Divine holder of thunder-bolt or with Yama. Who is there that will be able to go to Hastinapur? Pierced by my shafts, when running away from the battle field through the woods, who amongst the infantry shall be able to escape with his life, while that of the cavalry is so doubtful? Keeping, the preceptor behind, do you make all arrangements.
He knows their views and strikes terror into our minds. I perceive his affection for Arjuna is very great.
Seeing him only come he sings the praises of Bibhatsu. Make such arrangements that our army may not break up. Every thing has been confused for Drona's having heard of his horses' neighs.
Make such arrangement that these soldiers, coming to a distant country in the summer, and in the midst of this huge forest, may not be routed and vanquished by the enemy.
The Pandavas are always the favourites of the preceptor. He betrays by his words that he is for others.
Hearing only the neighs of horses who would ever praise a man? Whether walking or standing the horses neigh.
The winds always blow and Indra always showers rain and the roar of the clouds may be heard many times.
What has Partha to do with these and why should he be praised? It is so either for the desire of doing good to him or for hatred and anger towards us.
Preceptors are wise, virtuous and very kind to all creatures but they should not be consulted in hours of danger.
It is in beautiful places, assemblies and gardens where beautiful speeches are to be made that the learned men seem to be in their proper places.
The learned shine in the concourse of men, where they perform many wonderful things and there where sacrificial vessels and their uses are necessary.
In the knowledge of learning the weak points of others, in studying the characters of men, in the science of horses, elephants and cars, in treating the diseases of asses, camels, goats, sheep and kine, in making plans of buildings and gates, in pointing out the defects of food and drink the learned are truly in their elements.
Leaving behind the learned who speak highly of the heroism of the enemy, do you so arrange that the enemy may be killed.
Keeping the kine secure arrange the army in battle array. Keep guards in proper places so that we may fight with the enemy.
Narada said O Srinjaya, we also heard of the death of king Gaya, the son of Amurtarajas, who for hundred years lived only upon remnants of the libations offered on fire.
Thereat Agni offered to bestow boon on him; and thereupon Gaya asked for this boon saying, "I desire to acquaint myself with the contents of the Vedas, through ascetic penances, observance of Brahmacharya rites, vows and rules and also through the grace of my preceptors. I also desire to acquire inexhaustible wealth without transgressing the duties of the order which I belong to and without any injury to any one else.
I desire also the boon, that everyday I may give away devoutly my wealth to the Brahmanas. I wish also to beget sons upon females of my own order and not upon others.
Let devotion be the ruling feeling of my heart when I shall give away edibles; let also my mind delight in the fountain of righteousness. Let, O Agni, no difficulty overtake me when I engage myself in the performance of pious deeds."
"It shall be so", saying this, the God of Fire, disappeared even there. Then Gaya realising all those boons sought, began to obtain righteous victories over all his enemies.
Then king Gaya celebrated for a full hundred years, various kinds of sacrifices with profuse Dakshinas, as also many other vows as Chaturmasya.
Every year, in a century, the king gave unto the Brahmanas, with due devotion, hundred thousand kine, ten thousand horses.
And for several successive centuries he gave to the Brahmanas hundred thousand Nishkas and sixty-thousand kine, at the time of his rising.
Under every (auspicious) conjunction of the constellations, he gave away presents specified for those occasions. Verily the monarch performed various sacrifices like another Soma or another Angirasa.
Making the earth covered with gold and with pebbles constituted by gems, he gave her away as a present to the Brahmanas during the celebration of his great Horse-sacrifice.
In the sacrifices of Gaya, the stakes were made of gold; and embossed with jewels and precious, they delighted the hearts of all.
Then Gaya gave to the delighted Brahmanas and other creatures, those stakes and many other precious objects of desire.
The various species of creatures inhabiting the oceans, the islands, the rivers male and female, the woods, forests, towns, kingdoms, the paradise and the sky and diverse other beings were gratified with the wealth and riches distributed at Gaya's sacrifice. They then said, "There was no sacrifice like that celebrated by Gaya."
The sacrificial altar of Gaya was thirty yojanas long, twenty-six yojanas high; and it was covered with gold and strewn over with pearls and gems. He gave away this altar and inany garments and ornaments to the Brahmanas.
That liberal-handed monarch gave to the Brahmanas other presents specified in the scriptures. When the sacrifice was completed, their remained twenty-five mountains of edibles and foods, (untouched).
And there also remained many lakes of potions and several stream of juicy drinks flowing charmingly and many garments and rnaments, perfumes and many princes (who were intended to be given away as presents).
Through that great sacrifice of his, Gaya became well-known in the three worlds; and the eternal Banian tree and the holy Brahmalake, owe their origin to that sacrifice.
O Srinjaya, when even such a king, who was far superior in respect of the four cardinal virtues to you and consequently to your son, had to undergo death, you should not lament for your son who performed no sacrifice and made no sacrificial gifts-saying 'O Shvaitya.'
Janaka said O holy one, it has been said that the relation between male and female is like that which exists between the Indestructible and the Destructible.
Without a male, a female can never conceive. Without a female, a male also can never create a form.
On account of their union with each other, and each depending upon the qualities of the other, forms are seen to spring up. This is the case with all orders of being.
Through each other's union for purposes of (sexual) intercourse, and through each depending upon the qualities of the other, forms (of living creatures) flow in seasons. I shall tell you the indications thereof.
Hear what the qualities are which belong to the father and what those are which belong to mother. Bones, sinews, and marrow, O twiceborn one, we know, originate from the father.
Skin, flesh, and blood, we hear, originate from the mother. Even this, O foremost of twice-born ones, is what may be read of in the Veda and other scriptures.
Whatever is read as said in the Vedas and in other scriptures is considered as authority. The authority, again, of the Vedas and other scriptures, is eternal.
If Nature and Soul be always united together in this way by each opposing and cach depending on the other's qualities, I see, O holy one, that Liberation cannot exist. You, O holy one, are gifted with spiritual vision so that you see all things as if they are present before your eyes. If, therefore, there be any direct evidence of the existence of Liberation, do speak of it to me.
We are desirous of acquiring Liberation. Indeed, we wish to acquire That which is auspicious, bodiless, not subject to decrepitude, eternal, beyond the perception of the senses, and having nothing superior to it.
Vashishtha said What you say about the characteristics of the Vedas and the other scriptures is even so. You understand those marks in the way in which they should be understood.
O lord of kings, you only understand aright the texts of the Vedas and other scriptures without understanding the true senses or meaning of those texts, remembering them fruitlessly.
Indeed, one who remembers a work without understanding their meaning, is said to carry an useless load. He, however, who understands the true meaning of a treatise, is said to have studied that work to purpose.
Asked about the meaning of a text, one should communicate that meaning which he has understood by a careful study.
That person of dull intelligence who refuses to explain the meanings of text in the midst of an assemblage of the learned, that person of foolish understanding, never succeeds in explaining the meaning aright.
An ignorant wight, going to explain the true meaning of treatises, incurs ridicule. Even those endued with a knowledge of the Soul have to incurs ridicule on such occasions.
Listen now to me, O king, as to how the subject of Liberation has been explained among the great persons conversant with the Sankhya and the Yoga Systems of Philosophy.
That which the Yogins behold is exactly what the Sankhyas strive after to attain. He who sees the Sankhya and the Yoga Systems to be one and the same is said to be gifted with intelligence.
Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses, which you were speaking to me, exist.
Objects originate from objects; the senses from the senses. From body one acquires a body, as a seed is obtained from seed.
When the Supreme Being is without senses, without seed, without matter, without body, He must be divested of all qualities; and on account of His being so, how, indeed, can He have qualities of any kind?
Ether and other qualities originate from the qualities of Goodness, Darkness, and Ignorance, and disappear in the end in them. Thus the qualities arise from Nature and disappear in Nature.
Skin, flesh, blood, fat, bile, marrow, bones, and sinews,-these eight, that are made of Nature, know, O king, may sometimes be produced by the vital seed alone (of the male).
The Individual Soul and the universe are said to both partake of Nature characterised by the three qualities of Goodness, Darkness, and Ignorance. The Supreme Soul is different from both the Individual Soul and the universe.
As the seasons, though having no forms, are nevertheless inferred from the appearance of particular fruits and flowers, similarly, Nature, though formless, is inferred from the Principles of Greatness and the rest that originate from it.
Thus, from the existence of Consciousness in body, the Supreme Soul, shorn of all qualities whatever and perfectly stainless, is inferred.
Without beginning and destruction, without end, the seer of all things, and auspicious, that Soul, only on account of its Oneness with the body and other qualities, comes to be taken as invested with qualities.
Those persons who are truly conversant with qualities know that only objects endued with qualities can have attributes but that That which is above all qualities can have none.
When the Individual Soul conquers all qualities born of Nature and which it assumes under mistake, only then does it see the Supreme Soul.
Only the highest Rishis conversant with the Sankhya and the Yoga Systems know that Supreme Soul which Sankhyas and Yogins and believers in all other Systems say is beyond the Understanding, which is considered as Knower and endued with the highest wisdom on account of its renouncing all consciousness of identi-fication with nature, which is above the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Nature and all her attributes, and which, getting over twenty-four topics of enquiry, forms the twenty-fifth.
When men of knowledge, who stand in fear of birth, of the several states of living consciousness, and of death, succeed in knowing the Unmanifest, they succeed in understanding the Supreme Soul at the same time.
An intelligent man considers the unity of the Individual Soul with the Supreme Soul as consistent with the scriptures and as perfectly correct; while the man shorn of intelligence considers the two as different from each other. This forms the distinction between the man of intelligence and the man that is shorn of it.
The Characteristics of both the Destructible and Indestructible have now been said to you. The indestructible is Oneness or Unity, while multiplicity or variety is said to be the Destructible.
When one begins to study and understand property the twenty-five topics of enquiry, one then understands that the oneness of the Soul is consistent with the scriptures and its multiplicity is what is opposed to them.
These are the several characteristics of what is included in the list of topics is beyond that number and forms and twenty-sixth. The study or comprehension of created things according to their aggregates (of five) is the study and comprehension of topics. Above these is That which is eternal.
Bhishma said These are the notable Rathas and Atirathas on your side, O ruler of men, and these, o king, are semi-Rathas; listen now to those of the Pandavas.
If you have now any curiosity to learn of the strength of the Pandavas, O ruler of men, then listen to the list of their Rathas along with these rulers of the earth.
The king, the son of Pandu and the delight of Kunti, is himself a mighty Ratha; and my dear son, he will roam about in the battle like fire itself; there in no doubt.
Bhimasena, O chief among kings, is held to be eight times a Ratha and in a fight with the mace or arrows he has no equal.
Filled with pride and endued with the strength of ten thousand elephants he is not human is energy; the two foremost among men, the sons of Madri, are two Rathas.
Like the Ashvins in beauty and endued also with energy these two will fight in the very van on their army remembering their hard sufferings.
They will roam about like so many Rudras, of that there is no doubt. All of them are great-souled and tall as the trunks of Shala trees.
Measuring a span more than other males, all the sons of Pandu, capable of killing lions, are endued with great strength.
All of them are devotees, my dear son, and Brahmacharyya vows have been practised by all of them; endued with modesty, those foremost among men are of fierce strength as the tigers.
In impetuosity, in striking and crushing all of them are superhuman and by them by all the rulers of the earth had been vanquished at the time of the universal conquest.
No human being can bear their weapons, maces and arrows, none can even adjust the string at the time of using the bow, O son of Kuru.
In uplifting maces, in shooting arrows, in hitting the target, in eating and in sporting in the dust,
Even as children there was great difference between yourself and them. They, all of whom are endued with fierce strength, meeting this army,
Will destroy them in battle; let there therefore be no encounter with them. In the press of battle, each of them can alone slay the entire universe.
It was in your presence, O chief among kings, namely what happened in the Rajasuya. The sufferings of Draupadi and the harsh words at the game of vice,
Remembering these they will wander about in the battle like Rudra. Regarding Gudakesha (curling hair) of copper eyes having Narayana for his ally,
There is no brave car-warrior who can equal him in both the armies; nor is there any among the gods, human beings or serpents;
Nor even among Rakshasas and Yakshas, how can there then be any among men? Nor have I heard of any that has been or that will be.
O great king, the wise son of Pritha has a chariot which has Vasudeva for its driver and Dhananjaya as the soldier.
He has the celestial bow Gandiva and horses that have the speed of wind, celestial coat of mail which is impenetrable and great arrow holders which are inexhaustible;
Groups of arms presented by the great Indra and Rudra and Kuvera and Yama and Varuna and a mace which is fierce to look at,
And several foremost weapons for attack, the thunderbolt. Thousands of Danavas living in Hiranyapura,
Where slain by him riding on a single chariot. What car-warrior is there who can be equal to him? Endued with wrath, strong and of true prowess the one of long arms will slay,
Your army, protecting his own. Myself or the preceptor can advance against this Dhananjaya.
There is no third car-warrior, O chief among kings, in both these armies who can advance against him while he pours showers of amrows.
Showing arrows like clouds at the close of the hot season urged by mighty winds the son of Kunti, having Vasudeva for his ally, is waiting for battle. He is young and experienced while both of us are worn out.
Vaishampayana said Hearing these words of Bhishma and at the time recollecting with their trembling hearts the old might of the sons of Pandu they had themselves witnessed, the fleshly arms, of those kings pasted with sandal, hang down shorn of prowess.
Dhritarashtra said O you endued with divine prosperity, it is as you say O Narada, and I too wish the same thing, but you endued with heavenly prosperity, I am not the master.
Vaishampayana said Saying this the descendant of Kurus said to Krishna "O Keshava, you have said to me what leads to (the attainment of) heaven, to the benefit of the world and which is virtuous and just.
But I am not my own master, O you of long arms; O best of men, try persuade, O Krishna, my wicked son Duryodhana, who disregards injunctions of the scriptures who never dose what is pleasing to me and never listens to good words.
The son of Gandhari ( does not listen to the advice of) the wise Vidura, O Hrishikesha, as also to that of other friends and of such well wishers as Bhishma and others.
Therefore do yourself instruct the ruler of men, Duryodhana, of wicked soul crooked of evil intellect, of sinful heart and senseless.
Then will a very great duty of a friend have been done by you, O Janardana.” Then did the son of Vrishni addressing the wrathful Duryodhana,
Say these sweet words, conversant as he was with all virtues and worldly profit: “O Duryodhana, listen to this speech of mine, O you best among the Kurus,
Especially for the benefit of yourself and of your followers, O Bharata. Born as you are in a family of very wise men. it is indeed proper that you should do this honorable act.
You are endue with learning and with good habits of life. Whereas these that are born in low families are wicked souled, Inhuman and shameless.
These latter alone act in the way that you are contemplating; in this world the inclination of honest men seems to lie towards and virtue and worldly profit.
And the inclination of bad men seems to lie towards the opposite direction, o best among the Bharatas, this contemplated action of yours seems to lie in this opposite direction.
In this case, the obstinacy shown by you is vicious, frightful and greatly destructive of life; it will lead to your harm, it is without reason, and is unworthy of being pursued by you long, OBharata.
Abandoning what is injurious to yourself you should do what is for your benefit and that of your brothers, followers and friends, O you chastiser of your foes.
You will escape the blame of an act which is opposed to virtue and which will lead to notoriety. With the sons of Pandu who are wise, heroic, of great energy, of noble souls and very much conversant with our holy books,
O foremost among men, make peace-it is beneficial to the wise Dhritarashtra and also pleasing to him,
As also to your grandfather and Drona and Vidura of great intelligence and to Kripa and Somadatta and to the wise Balhika,
And to Ashvathama, and Vikarna, and Sanjaya and Vivingshati and very much so to your cousins and also to your friends, O chastiser of foes.
In peace, there will be your benefit, my dear friend, as also that of the entire world; be endued with modesty, for you are born in a noble family, and be learned and human; therefore, my dear friend, do you follow the commands of your father and mother. O best among the Bharatas.
People consider that to be conducive to his good which a father commands, O Bharata, and a good man, when meeting with a danger, remembers all the commands of his father.
Peace, my dear friend, with the sons of Pandu is pleasing to your father and you foremost among the Kurus, may it prove pleasing to yourself along with your advisers.
That man, who hearing the advice of his friends, does not act according to it, in the end is consumed like one who has eaten the Kimpaka fruit.
He, who out of folly, does not act according to the advice, than which nothing is more beneficial, is visited by the effects of procrastination, does not gain his object and is afterwards struck with remorse.
He, who having heard that, than which nothing is more beneficial, acts up to it abandoning his own opinions, gets happiness in this world.
He, who does not act to the advice of one who desires his good thinking it to be against his interests and listens to what is really so (against his interests), comes under the power of his enemies.
The friends of him, who disregarding the opinions of the honest, follows that of dishonest men, soon grave at his distress,
He, who abandoning his principal advisers according to the injunctions of inferior ones, meets with grave dangers and does not come out of them safe.
He, who acts according to the advice of dishonest men, who behaves falsely and does not listen to the advice of good friends and prefers others to those who are his own, is cast off by the earth, O Bharata.
Yourself, being opposed to those heroes, desire to be served by those who are strangers to you, and who are dishonest, incompetent and fools, O best among the Bharatas.
What man, besides yourself in this world, abandoning kinsmen who are mighty carwarriors and each equal to Shakra himself, expects safely with the help of others.
Ever since their birth, have the sons of Kunti been persecuted by you but those virtuous-souled sons of Pandu are not vindictive at your conduct.
O friend, ever since birth the sons of Pandu have been treated with deception but those renowned men, O you of long arms, have treated you generously.
By you too should they be treated in the same way, O you best among the race of Bharata; do not show anger towards your own kinsmen.
The energy of wise men follows all the three objects (virtue, profit and desire) O best among the race of Bharata and in the event of it being impossible to follow all the three objects people choose virtue and profit.
If these three are to be pursued separately a wise inan chooses virtue; an indifferent man (i.e. neither wise nor a fool) chooses worldly good, while a boy chooses desire.
The fool, who out of avarice and desire for sexual pleasure, abandons virtue and desires to gain his desire and profit by improper means, is ruined.
The man, who is desirous of gaining the object of desire or worldly profit, must first of all practice virtue; desire or profit is seldom detached from virtue.
It is said that virtue is the means of gaining the three objects, O lord of the universe; and he, who is desirous of getting them by this means increases in prosperity as fire in a heap of dry grass.
You however, my dear friend, desire to get by improper means a greatly extensive kingdom well known among all the kings.
He, who behaves deceitfully towards those following the right path, O king, cuts himself down as the forest by an axe; one does not cut off the intellect of another whose defeat he does not desire.
For one, whose intellect has been clouded, cannot direct his attention to what is conducive to his good. One who keeps his soul under proper control does not think lightly of anything in the three worlds, O Bharata,
Not even an ordinary creature-not to speak to those foremost among men, those sons of Pandu; a man, who is under the influence of wrath, can not discern anything.
All the rank growth must be cut off; O Bharata, look at the proofs; peace with the sons of Pandu is more to your interest than union with wicked people.
Living in peace with them you will succeed in all your objects enjoying the territories built up by the sons of Pandu, O best among kings,
Keeping the sons of Pandu behind you, you repose your hopes for safety on other sources, namely on Dushasana, Durvisha, Karna and the son of Subala.
Reposing your kingly prosperity on them you wish for prosperity, O Bharata; but these friends of yours have not sufficient knowledge of virtue of worldly profit.
They are not competent too in prowess or in strength, to be a match against the sons of Pandu; nor are all these kings united with you competent,
To look at the face of Bhimasena when exercised by anger in battle field. This entire assembled army of the earth is at your elbow.
This Bhishma, Drona, as also this Karna, Kripa as also Bhurishravas, Ashvathama, the son of Somadatta and Janardana,
All these are incapable of fighting against Dhananjaya. This Arjuna is invincible in battle by all the Gods and Asuras and by all human beings and Gandharvas. Do not fix your mind on battle.
Do you see any man in this entire army who, having met Arjuna face to face in battle, has returned home safe?
Of what advantage will a massacre of men be to you, O best among the Bharatas. Show me the man who will defeat the one whose defeat will mean victory to you,
Him who vanquished the gods along with the Gandharvas and Yakshas, and Asuras and Serpents in Khandava Prastha-who will fight against that son of Pandavas?
In the same way in the city of Virata is heard a very strange tale in the fight of one against many; that is a sufficient proof.
Do you wish to defeat that unconquerable, irrepressible and undetoriating Jishnu, the heroic Arjuna when enraged in battle, by whom in an encounter even Mahadeva was gratified?
Who can wish to defeat him having me as his help when he goes to the battle field like Indra (himself)?
He, who would defeat Arjuna in battle, could bear the earth with his arms and being excited with wrath could burn up all earthy creatures, and could hurl down the gods from heaven.
Look at your sons and at your brothers and at your kinsmen and other relations; let them not be destroyed by an act done by you, O you best among the race of Bharata.
Let not this race of Kurus be exterminated ard let not yourself be spoken of as the destroyer of the race and be of great notoriety, O lord of men.
Those mighty car warriors will establish yourself as the viceroy and your father Dhritarashtra, the lord of men, as the emperor.
Do you not, my dear friend, disregard this prosperity which has appeared in the horizon and is about to come to you; having given half to the sons of Pritha attain to great prosperity.
Having effected peace with the sons of Pandu and listening to the advice to your friends and living in peace with your friends will you ever attain to blessing.
Sanjaya said Beholding the Kuru army afflicted with the fear of Pandu's son sinking like a boat foundered in the ocean, Kritavarma, Kripa, Drona's son, Suta's son, Ulaka, Subala's son Shakuni and the king himself with his brother, came to their rescue.
Then there took place an encounter for the time being capable of striking terror unto the timid and increasing the delight of the heroes.
The downpour of arrows made by Kripa in the battle covered the Srinjayas like a swarm of locusts.
Thereupon Shikhandin, worked up with anger, speedily approached the son of Gautaina and discharged a shower of arrows upon that best of men.
And checking that downpour of arrows Kripa, conversant with the use of mighty weapons and filled with anger, struck in that encounter Shikhandin with ten arrows.
Then Shikhandin, worked up with anger, pierced Kripa and seven straight Kankafeathered arrows.
Then the Brahmana Kripa, a mighty carwarrior, piercing heavily with sharp arrows, deprived Shikhandin of his horses, charioteer and car.
Then jumping down from the car, the heroes of which were slain, the mighty carwarrior speedily took up his sword and armour and approached the Brahmana.
Then he covered him suddenly who was approaching with straight arrows. This was indeed wonderful. We then, O king, beheld a wonderful spectacle like the flying of rocks. And Shikhandin remained inactive in that battle.
Beholding Shikhandin covered with arrows by Kripa, O foremost of kings, the mighty carwarrior Dhristadyumna speedily approached him.
Thereupon the mighty car-warrior Kritavarma vehemently resisted Dhristadyumna who was advancing towards the son of Sharadvata.
Drona's son then resisted Yudhishthira who was advancing with his own son and arms against the son of Sharadvata.
Your son then impeded with a downpour of arrows the approach of the two car-warriors Nakula and Sahadeva.
Karna, the son of Vikartana, O descendant of Bharata, then resisted in battle Bhimasena, Karushas, Kaikeyas and Srinjayas.
Then in the battle, O Sire, Kripa quickly hurled arrows at Shikhandin as to burn him down.
Whirling his sword repeatedly (Shikhandin) then with his sword cut-off all those golddecked arrows that were discharged at him.
The son of Gautama then quickly cut-off with his arrows the shield of Prishata's son that was adorned with a hundred moons. At this his people made a loud uproar.
Deprived of his shield, O monarch and brought under the influence of Kripa, he, with his sword, advanced like a sick man advancing towards death.
O king, Chitraketu's son Suketu quickly proceeded towards the highly powerful (Shikhandin) who was thus distressed and assailed by the son of Sharadvata.
Having covered in battle the Brahmana with sharp arrows, that one of immeasurable energy, advanced towards the car of Gautama's son.
Beholding that Brahmana, observant of vows thus engaged in battle, Shikhandin, O king, quickly proceeded there.
O king, having pierced the son of Gautama with nine arrows Suketu once more pierced him with seventy and again with three.
He then cut-off his bow and arrows; then with another he pierced greatly his driver to the very vitals.
Thereupon worked up with anger Gautama took up a fresh and strong bow and cut-off Suketu to the very vital part with thirty arrows.
All his limbs were weakened and he shook on that best of cars as a tree trembles greatly during an earth quake.
Then with a razor-sharpened arrow he sundered from body his head still trembling with shining ear-rings, crown and headprotector.
His head fell down on the earth like a piece of meant stolen away by a hawk, afterwards his body, O Eternal one, fell down on the earth.
O Emperor, when he was slain, all his followers, leaving behind the son of Gautama in the battle-field fled, away in ten directions.
Encircling the highly powerful Dhristadyumna in the battle-field Kritavarma said to him-"Wait! wait!"
Then there took place a terrible and wonderful encounter between the Vrishnis and Parsatas like that of two angry hawks, O king, for a piece of meat.
Worked up with anger, Dhristadyumna, in that battle, assailed Hridika's son violently and struck him on the chest with nine arrows.
Thus Assailed by a Parohata in battle Kritavarma covered him, his chariot and horses with arrows.
O king, thus covered along with his car Dhristadyumna became invisible like the sun enshrouded by clouds surcharged with water.
Withstanding him with gold feathered arrows, O king, Dhristadyumna appeared in battle with wounds.
Obtaining Kritavarma, Parsata, the commander of the forces, worked up with anger, made a terrible downpour of arrows.
In that battle Hridika's son with many thousand arrows, all on a sudden, dispelled that highly dreadful shower of arrows that was about to fall on him.
Beholding in that battle that fearful downpour of arrows thus dispelled by him Prishata's son, approaching Kritavarma, withstood him.
With a sharpened spike he dispatched his charioteer to the abode of Death. Slain he fell down from the chariot.
Having vanquished his highly powerful enemy, the mighty Dhristadyumna speedily withstood the Kauravas in battle with arrows.
Thereupon emitting leonine roars your warriors ran towards Dhristadyumna and again an encounter took place.
Manu said When the five attributes are united with the five senses and the mind, then is Brahma seen by the individual like a thread passing through a gem.
As a thread may lie within gold or a pearl or a coral or any earthen object, so one's soul, for his own acts, may live within a cow, a horse, a man, an elephant or any other animal, or with a worm or an insect.
The good deeds with a person performs in a particular body yield rewards that the individual enjoys in that particular body.
A soil, seemingly drenched with one particular kind of liquid, supplies to each different sort of Herb or plant that grows on it the sort of juice it requires for itself. Similarly, the Understanding, whose course is witnessed by the Soul, is obliged to follow the path marked out by pristine deeds.
From knowledge originates desire. From desire originates resolution. From resolution proceeds action. From action proceed fruits.
Fruits, therefore, have actions as their cause. Actions have the understanding for their root. The understanding has knowledge for its ot, and knowledge has the Soul for its cause.
That excellent outcome which is gained by the destruction of knowledge, of fruits, of the understanding, and of acts is called knowledge of Brahma.
High indeed is that self-existent Essence which Yogins witness. They who are devoid of wisdom, and whose understandings are addicted to worldly objects never see that which exists in the soul itself.
Water is superior to the Earth; Light is superior to Water; Wind is superior to Light.
Space is superior to Wind; Mind is superior 10 Space; Understanding is superior to Mind; Time is superior to Understanding.
The Divine Vishnu, who is identical with this universe, is superior to Time. That god is without beginning, middle, and end.
For his being without beginning, iniddle, and cnd, he is Unchangeable. He is above all Sorrow, for Sorrow has limits.
That Vishnu is called the Supreme Brahma. He is the refuge or object of what is called the Highest. Knowing Him, they who are wise, freed from everything which is under the influence of Time, acquire liberation.
What we perceive is displayed in attributes. That which is called Brahma, being without attributes, is superior to these. Abstention from acts constitutes the greatest religion. That religion is sure to bring on deathlessness.
The Richs, the yajuses and the Samans depend on the body. They flow from the end of the tongue. They cannot be acquired without exertion and are subject to destruction.
Brahma, however, cannot be acquired in this way, for it depends upon that (Soul) which has the body for its refuge. Without beginning, middle, or end, Brahma cannot be acquired by effort.
The Richs, the Samans, the Yajuses, have each a beginning. Those that have a beginning have also an end. But Brahma is said to be without beginning.
And because Brahma has neither beginning nor end, it is said to be infinite and unchangeable. On account of unchangeableness, Brahma transcends all sorrow as also pairs of opposites.
Through unfavourable destiny, through inability to find out the proper expedient, and through the obstacles put in by acts, men cannot see the path by which Brahına may be reached.
On account of attachment to worldly objects, in view of the joys of the highest heaven, and for seeking something other than Brahma, men do not attain to the Supremc.
Others seeing worldly objects seek their possession. When they hanker after such objects, they do not see Brahma inasmuch as it is shorn of all attributes.
How can one who is endued with inferior qualities, acquire a knowledge of him who is possessed of superior qualities? It is by inference that one can arrive at a knowledge of Him who transcends all things in attributes and form.
We can know him only. By subtile intelligence, we cannot describe Him in words. The mind is caught by the mind, the eye by the eye.
By knowledge the understanding can be purged off of its impurities The understanding may be engaged for purifying the mind. The senses should be restrained by the mind. Performing all this, one may attain to the Unchangeable.
One who has, by contemplation, become freed from attachments, and who has the wealth of a discerning mind, succeeds in attaining to Brahma which is without desire and above all attributes. As the wind does not touch the fire that lies within a piece of wood, so persons, who are moved (by desire for worldly objects stand aloof from that which is Supreme).
When all earthly objects are destroyed, the mind always attains to That which is higher than the Understanding; while upon their separation the mind always acquires that which is below the Understanding. Therefore, a person, who, according to the method already described, becomes engaged in destroying carthly objects, becomes immersed in Brahma.
Though the Soul is unmanifest, yet when endued with qualities, its acts become manifest. When dissolution sets in it once more becomes unmanifest. The Soul is really inactive. Its exists, endued with the senses which create either happiness or misery.
United with all the senses and body, it takes refuge in the five primal elements. It cannot, however, act through want of power, however, when it is deprived of force by the Supreme and Unchangeable.
No man sees the end of this earth, but know this, viz., that the Earth's end will surely come. Man moved here (by attachments) is surely led to his last resort like the wind leading a vessel, tossed on the sea to a safe harbour at last.
Diffusing his rays the sun becomes the possessor of an attribute, withdrawing his rays he once more becomes an object shorn of attributes, Similarly a person casting off all distinctions and practising penances, at last enters the indestructible Brahma which is shorn of all attributes.
By knowing Him who is without birth, who is the highest refuge of all pious men, who is self-create, from whom everything originates and whom everything returns, who is unchangeable, who is without beginning, middle, and end, and who is self and supreme, a person attains to immortality.'
By knowing Him who is without birth, who is the highest refuge of all pious men, who is self-create, from whom everything originates and whom everything returns, who is unchangeable, who is without beginning, middle, and end, and who is self and supreme, a person attains to immortality.'
Yudhishthira said Of what nature, of what conduct, of what form, how clad, and how armed should the warriors be in order that they may be competent for battle?
Bhishma said The soldier should use those weapons and cars with which they have become familiar by use. Taking those weapons and vehicles, brave soldiers, engage in battle.
The Gandharas, the Sindhus, and the Sauviras fight best with their nails and lances. They are brave and very strong. Their armies are capable of defeating all forces.
The Ushinaras are endued with great strength and skilled in all sorts of weapons. The Easterners are skilled in fighting from the backs of elephants and are masters of all the ways of unfair fight.
The Yavanas, the Kamvojas, and those that live around Mathura are well skilled in fighting with bare arms. The Southerners are expert in fighting with bare arms. Southerners are expert in fighting swords in hand.
It is well known that persons endued with great strength and great courage are born in almost every country. Listen to me as I describe their characteristics.
Those, who have voices and eyes like those of the lion or the tiger, those who have a gait like that of the lion and the tiger, and those who have eyes like those of the pigeon or of the snake, are all heroes capable of grinding the enemies.
Those, who have a voice like a deer, and eyes like those of the leopard or the bull, are highly active. Those, whose voice is like that of bells, are excitable, wicked, and wrathful.
Those, who have a voice deep like the muttering of the clouds, who have angry faces or faces like those of camels, those who have hooked noses and tongues, are gifted with great speed and can shoot or hurl their weapons to a great distance.
Those, who have bodies curved like that of the cat, and thin hair and thin skin are gifted with great speed and restlessness, and are almost invincible in battle.
Some who have eyes closed like those of iguana, a mild disposition and speed and voice like the horse's are capable to fight all enemies,
Those, who have well-formed, and symmetrical and beautiful bodies, and broad chests, who are irate upon hearing the enemy's drum or trumpet, who take delight in fights of every kind, who have eyes indicative of gravity, or eyes which seem to shoot out, or eyes which are green, those who have frowning faces, or eyes like those of the mongoose, are all brave and capable of sacrificing their lives in battle.
Those, who have crooked eyes, and broad foreheads, and check-bones not fleshy, and arms strong as thunderbolts, and fingers bearing circular marks, and who are sparely built, and whose arteries and nerves are visible, rush with great impetuosity when the collision of battle takes place. Resembling angry elephants, they become irresistible.
They who have greenish and curling hairs, who have flanks, cheeks, and faces fat and fleshy, who have elevated shoulders and broad necks, who have fearful faces and fat calves, who are fiery like the horse Sugriva or like the son of Garuda the son of Vinata, who have round heads, large mouths, faces like those of cats, shrill voice and angry temper, who rush to battle, impelled by its din, who are wicked and full of arrogance, who are of dreadful countenances, and who live in the outlying districts never care for their lives and do rever fly away from battle. Such troops should always be planted in the van. They always kill their foes in fight and suffer themselves to be killed without flying.
Of wicked conduct and foreign manners, they consider soft speeches as marks of defeat. If treated leniently, they always show anger against their sovereign.
Having saluted Narayana and Nara the best of male beings as also Sarasvati, the goddess of learning let us cry success.
Yudhishthira said O grandfather, peace of mind has been described to be subtile and of various forms. I have heard all your discourses, but have not still been able to acquire tranquillity of mind.
Various means of quieting the mind have been described by you, O sire, but how can peace of mind be acquired from only a knowledge of the different sorts of tranquillity, when I myself have been the means of bringing all this about?
Seeing your body covered with arrows and bad sores, I cannot get, O hero, any peace of mind. thinking of the evils I have done.
Seeing your body, O bravest of the brave, covered with blood, like a hill covered with water from its springs, I am perishing with grief as the lotus in the rainy season.
What can be more painful than this, that, for me, you, O grandfather have been reduced to this condition by my people fighting against their enemies on the battlefield.
Other princes also, with their sons and kinsmen, have been killed on my account. Alas, what can be more painful than this?
Tell us, O prince, what will befall us and the sons of Dhritarashtra, who, impelled by fate and anger, have done this hateful act.
O king, I think the son of Dhritarashtra is fortunate, because he does not see you in this condition.
But I, who am the cause of your death as well as of that of our friends, am denied all peace of mind by seeing you on the naked earth in this miserable plight.
The wicked Duryodhana, the most infamous of his family has, with all his soldiers and his brothers, died in battle, performing Kshatriya duties.
That wicked man does not see you lying on the ground! Verily, for this reason, I would prefer death to life.
O hero, who never forsook virtue, had I with my brothers met with death before this at the hands of our enemies on the battlefield, I would not have seen you in this pitiful condition, so pierced with arrows! Surely, O prince, the Maker had created us to commit evil deeds.
O king, if you wish to do me good, do you then instruct me in such a way that I may be purged of this sin in even another world.
Bhishma said Why, O fortunate one, do you regard your soul, which is dependent, to be the cause of your deeds? Its inaction is subtle and imperceptible to the senses.
Regarding it is cited the old story of the conversation between Mrityu and Gautami with Kala and the Fowler and the serpent.
There was, O son of Kunti, an old lady named Gautami, who was endued with great patience and peace of mind. One day she found her son dead on account of having been bitten by a serpent.
An angry fowler, named Arjunaka, bound the serpent with a string and brought it before Gautami.
He then said to her. This wretched serpent has been the cause of your son's death. O blessed lady! Tell me quickly how this wretch is to be killed!
Shall I throw it into the fire or shall I cut it into pieces? This infamous killer of a child should not live longer!
Gautami replied Do you, O Arjunaka of little understanding, set free this serpent! It should not be killed by you. Who is so foolish as not to care for the inevitable destiny that awaits him and make himself heavy for sinking into sin?
Those who have made themselves light by performing virtuous deeds, manage to cross the sea of the world as a ship crosses the ocean. But those who have loaded themselves with sin sink into the bottom, as an arrow thrown into the water.
By killing this serpent, this my boy will not revive, and by letting it live, no harm will be caused to you. Who would go to the endless regions of Death by killing this living creature?
The fowler said I know, O lady, who know the difference between, right and wrong that great persons are pained at the miseries of all creatures. But these words which you have uttered carry instruction for only a selfcontained person. Therefore, I must kill this serpent.
Those who value peace of mind, attribute everything to the course of Time as the cause, but practical men soon pacify their grief. People, through perpetual error, fear loss of beatitude. Therefore, O lady, remove your grief by having this serpent killed (by me).
Gautami replied People like us are never pained. Good men have their souls always bent on virtue. The death of the boy was predestined: therefore, I cannot approve of the destruction of this serpent.
Brahmanas do not cherish resentment, because resentment leads to pain. Do you, O Goodman, forgive and set free this serpent out of mercy.
The fowler replied Let us acquire great and inexhaustible merit in the next worlds by destroying (this creature), as a man gains great merit, and confers it on his victim as well, by sacrifice upon the altar! Merit is won by killing an enemy: by killing this despicable creature, you will acquire great and true merit in the next world.
Gautami replied What good is there in torturing and destroying an enemy, and what good is acquired by not setting free an enemy in our power? Therefore. O you of kind face, why should we not forgive this serpent and try to acquire merit by setting it free.
The fowler replied A great number (of creatures)should be safeguarded against this one, instead of this single creature being protected. Virtuous men quit the vicious: do you, therefore, destroy the wicked creature.
Gautami replied By killing this serpent, my son, O fowler, will not regain his life, nor do I see that any other end will be attained by its death: therefore, do you, O fowler, set this living serpent free.
The fowler said By destroying Vritra, Indra got the best portion (of sacrificial offerings), and by destroying a sacrifice Mahadeva secured his share of sacrificial offerings: do you, therefore, kill this serpent forthwith without any misgivings whatsoever.
Bhishma said Although repeatedly urged on by the fowler for the destruction of the serpent, the great Gautami did nor bend her mind to that sinful deed. Painfully fettered with the cord, sighing a little and keeping up its composure with great difficulty, the serpent then uttered these words slowly, in a human voice.
The serpent said O foolish Arjunaka, what is my fanlt? I have no will of my own, and am not independent! Death sent me on this work.
By his order have I bitten this child, and not out of any anger or option an my part. Therefore, if there be any sin in this, O fowler, the sin is his.
The fowler said If you have committed this evil, urged thereto by another, the sin is your also as you are an instrument in the act.
As in the making of an earthen pot the potter's wheel and rod and other things are all considered as causes, so are you, O serpent.
The serpent said He who is guilty should be killed by me, You, O serpent, are guilty! Indeed you confess it. As all these, vis., the porter's wheel, rod, and other things, are not independent causes, so I am not an independent cause! Therefore, this is no fault of mine, you should admit it.
If you hold otherwise, then these are to be considered as causes working with one another. For thus working with one other, a doubt springs up about their relation as cause and effect.
Such being the case, it is no fault of mine, nor should I be killed on this account, nor am I guilty of any sin! Or, if you think that there is sin, the sin lies in the aggregate of causes.
The fowler said If you are neither the principal cause nor the agent in this matter: you are still the cause of the death. Therefore, I think you should be killed.
If, O serpent, you think that when an evil deed is done the doer is not implicated therein, then there can be no cause in this matter: but having done this, you should surely be killed. What more do you think?
The serpent said Whether any prime cause exists or not, no effect is done without an (intermediate) act. Therefore, causation being of no importance in either case, my act as the cause should be considered in full.
If, O fowler, you consider me truly, to be the cause then the sin of this act of killing a living being rests on the shoulders of another who led me to do this.
The fowler said You don't deserve life, O foolish one, why do you then exchange so many words, O wretched serpent? You should be killed by me. You have done a heinous crime by killing this infant.
The serpent said O fowler, as the priests officiating at a sacrifice do not gain the merit of the act by offering oblations of clarified butter to the fire, so should I be considered in this matter.
Bhishma continued The serpent directed by Death having said this, Death himself appeared there and addressing the serpent said:
Mrityu said Guided by Kala, I, O serpent, sent you on this mission, and neither are you nor am I the cause of this child's death.
As the clouds are driven hither and thither by the wind I, am, O serpent, moved by Kala.
All influences of Sattwa, or Rajas, or Tamas, originate from Kala as they work in all creatures.
All creatures, mobile and immobile, in heaven, or earth, are pervaded by the influence of Kala. The whole universe, O serpent, is permeated by this same influence of Kala.
All acts in this world and all abstentions, as also all their changes, are owing to be influenced by Kala.
The Sun, Soma, Vishnu, Water, Wind, the god of a hundred sacrifices, Fire, Sky, Earth, Mitra and Parjanaya, Aditi, and the Vasus, Rivers and Oceans, all existent and nonexistent objects, are created and destroyed by Kala.
Knowing this, why do you, O serpent, consider me blameable? If I am to be blamed for this, you are also blameable.
The serpent said I do not, O Mrityu, blame you, nor do I set you free from all blame. I only say that I am directed and influenced by you.
If Kala is to be blamed, or, it is not for me to find the fault. We have nor right to do so.
As it is my duty to absolve myself from this blame, so it is my duty to see that Mrityu is not blamed.
Bhishma continued Then the serpent, addressing Arjunaka said, 'You have heard what Mrityu has said. Therefore, it is not proper for you to torment me, who am innocent, by fettering me with this rope
The fowler said I have heard, you, O serpent, as well as the words of Mrityu, but these, O serpent, do not set you free from all blame.
Mrityu and you are the causes of this child's death. I regard both of you to be the cause and I do not call that to be the cause which is not truly so.
Accursed be the wicked and vengeful Death that causes misery to the good! I shall also kill you who are sinful and engaged in sinful deeds.
Mrityu said We both are not free, but are dependent on Kala, and are ordained to do our appointed work. You will not blame us if you do consider this matter thoroughly.
The fowler said If you both, O serpent and Mrityu, depend on Kala. I am curious to know how pleasure and anger are caused.
Mrityu said Everything is done under the influence of Kala. I have said it before, O fowler, that Kala is the cause of all and therefore we both, acting under the influence of Kala, do our appointed work and, therefore, O fowler, we two should not be blamed by you.
Bhishma said Then Kala arrived there where ethics were being discussed, and spoke thus to the serpent and Mrityu and the fowler Arjunaka assembled together.
Kala said Neither Mrityu, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate causes of the event. O Arjunaka, the Karma of this child was the exciting cause of our action in this matter.
There was no other cause by which this child met its death. It was killed by the result of its own Karma.
It has met 'with death as the result of its pristine Karma. Its Karma has been the root of its destruction. We all are subject to our respective Karma.
Karma is a help to salvation as sons are and Karma also expresses virtue and vice in man. We impell one another even acts urge one another.
As men make from a lump of clay whatever they wish to make, so do men come by various results out of Karma.
As light and shadow are connected with each other, so are men related to Karma through their own deeds.
Therefore, neither are you, nor am I, nor Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death.
He himself is the cause here. Upon Kala, O king, explaining the matter thus, Gautami, convinced in her mind that men suffer according to their actions, spoke thus to Arjunaka.
Gautami said Neither Kala, nor Mrityu, nor the serpent, is the cause here. This child has met with death as the result of its own Karma,
I too have so acted that my son has died. Let now Kala and Mrityu retire from there, and do you too, O Arjunaka, set this serpent free.
Bhishma continued Then Kala and Mrityu and the serpent returned to their respective places, and Gautami became consoled in mind as also the fowler.
Having heard all this, O king, do you forego all grief, and acquire peace of mind! Men attain to heaven or hell as the result of their own Karma.
This evil has neither been of your own creation, nor of Duryodhana's! That these king's of Earth have all been killed, is the work of Kala.
Vaishampayana said Having heard all this, the powerful and pious Yudhishthira became consoled in mind, and again enquired as follows.
I should certainly, O king, tell you everything about the circumstance for which, O monarch, I came hither for exterminating your race.
This is wellknown, o king, that the Kshatriyas should always have the help of the sons of Bhrigu in the matter of sacrifices. Through an irresistible decree of destiny, the Kshatriyas and the Bhargavas will quarrel,
The Kshatriyas, o king, will kill all the descendants of Bhrigu. By an ordinance of fate, they will root out the race of Bhrigu, not sparing even infants in their mothers wombs.
There will then be born in Bhrigu's race a Rishi of the name of Urva. Gifted with great energy, he will in splendour certainly resemble fire or the sun.
He will cherish such anger as will be sufficient to consume the three worlds. He will be competent to reduce the whole Earth with all her mountains and forests into ashes.
For a little while he will put out the flames of that fiery rage, throwing it into the Mare's mouth that wanders through the ocean.
He will have a son of the name of Richika. The whole science of arms, O sinless one, on its embodied form, will come to him, for the extermination of the entire Kshatriya caste, through a decree of Destiny. Receiving that science by inward light, he will, by Yogapower, communicate it to his son, the highly blessed Jamadagni of purified soul. That foremost of Bhrigu's race will bear that science in his mind.
O you of righteous soul, Jamadagni will marry a girl, taking her from your race, for spreading its glory, O chief of the Bharatas.
Having obtained for wife the daughter of Gadhi and your granddaughter, O king, that great ascetic will beget a twiceborn son gifted with Kshatriya accomplishments.
In your race will be born a son, a Kshatriya gifted with the virtues of a Brahmana. Possessed of great virtue, he will be the son of Gadhi. Known by the name of Vishvamitra, he will in energy come to be considered as the equal of Brihaspati himself, the preceptor of the celestials.
The illustrious Richika will grant this son to your race, this Kshatriya who will be endued with high penances. Two women will be the cause in the matter of this exchange of sons.
All this will take place at the command of the Grandfather. It will never be otherwise. The status of Brahmanahood will attach to one who is third in descent from you. You shall become a relative of the Bhargavas!
Bhishma said Hearing these words of the great ascetic Chyavana, king Kushika became filled with joy, and answered as followएवमस्त्विति धर्मात्मा तदा भरतसत्तम॥
Indeed, O best of the Bharatas, he saidSo be it! Gifted with high energy, Chyavana once more addressed the king, and urged him to accept a boon from himself. The king replied, Very well. From you, O great ascetic, I shall obtain the fruition of my wish.
Let my family become invested with the dignity of Brahmanahood, and let it always set its heart upon virtue. The ascetic Chyavana, thus solicited, granted the king's prayer, and bidding farewell to the king, started on his intended sojourn to the sacred waters. I have now told you everything, O Bharata, relating to your questions, viz., how the Bhrigus and the Kushikas became connected with each other by marriage.
Indeed, O king, everything took place as the Rishi Chyavana had said. The birth of Rama (of Bhrigu's race) and of Vishvamitra (of Kushika's race) happened in the way that Chyavana had said,
Yudhishthira said: (O Serpent), in this world, you are so superiority versed in the Vedas and the Vedangas, that I should like you will iell me, by what (sorts of) acts men can obtain heaven.
The Serpent said : In my opinion, O Bharata, by bestowal of alims on deserving objects, endearing words, truthfulness and unenviousness one can have access to heaven.
Yudhishthira said: Snake, between benevolence and truthfulness, which is more praiseworthy? And tell me as regards unenviousness and good behaviour which is the more and which is the less important.
The Snake replied The superiority or inferiority among charity, truthfulness, forbearance from malice and sweet speech is estimated at by the benefit which each of these tends to produce.
Sometimes truthfulness is considered superior to some charitable acts. And, O king of kings, sometimes charity is deemed more praiseworthy than true speech.
And similarly, O lord of the earth, O mighty monarch, abstenance from malice is (sometimes) deemed superior to sweet speech and vice versa.
Thus, O monarch, (their superiority or inferiority) depends on their utility. Now if you have anything more to ask, speak out and I shall solve your doubts.
(Kindly) tell me O Serpent, how the access of a disembodied being to heaven, how his enjoyment of the rewards and endurance of the punishment consequent on its acts and how its perception through the senses, be conceived. can
The Snake replied O king, on account of their own (meritorious or evil) acts men are seen to attain one of the three conditions of rebirth as men, heavenly existence or birth among the lower animals.
By charity, unenviousness, absence of slothfulness and by self-exertion one goes to heaven from this state of men.
(But) by contrary acts, O king of kings, one is either reborn among men or among lower animals. (Therefore)O child, it is particularly laid in this subject,
That he who is subject to lust, anger malice and temptations, being degraded from the human state again takes his birth among the lower animals,
And as is laid down in the Vedas, gets rid of the existence among the lower animals in order to attain the human state again. And cows, cattle and horses and other animals are (even sometimes) seen to attain to divine life.
O child, such is the transmigration of a creature according to his (good or evil) actions. But he that is wise reposes his soul in the everlasting Spirit.
The embodied spirit enchained by Fate and enjoying the pleasure or suffering the pain consequent on its acts, takes birth repeatedly. But he that has lost touch of his action is conscious of the destiny of all born creatures.
Yudhishthira said : Tell me, O Serpent, truly and without hurry how the spirit (parted from the corporeal frame) becomes cognisant of sound, touch, form, smell and taste.
And, O high-minded being, do you not simultaneously feel the sensations of touch, taste, etc., by means of the senses? O best of Snakes, (kindly) answer all these questions of mine.
The Snake replied O long-lived being, the thing termed Atman taking refuge in a physical frame and manifesting itself through the organs of sense, enjoys properly the perceptible objects.
O the best of the Bharatas, know that the senses, the mind and the intellect assisting the soul in its enjoyment of the perceptible objects are called Karanas.
O my child, the soul moving out of its proper place and assisted by the mind acting through the organs of sense-the recipients of all sensations-gradually perceives all the sensible objects.
O the most exalted of men the mind of creatures is the cause of all perceptions; and therefore it cannot at one and the same time perceive a plurality of objects,
The Soul, O the most valiant of mortals stationing itself between the eye brows, sends the high and the low intellect to different objects (of sense).
O best of kings, knowledge which the yogis drive from the operation of intelligence, manifests the action of the Soul.
Yudhishthira said : Tell me the (kindly) the prominent characteristics of the mind and the intellect (respectively); (because) the knowledge (of their functions) is said to be the principal requirements of those conversant with the Supreme being
The Snake answered Through cloudiness of understanding the soul becomes subject to intellect. For this reason, though it (intellect) is known to be subordinate to the son, it guides the latter.
The intellect is called into existence by acts of perception; (but) the mind exists of itself; and the mind and not the intellect, has the power of causing the sensations of pleasure and pain.
O my child, these are the points of distinction between the mind and the intellect you are also conversant with this subject. What do you say?
Yudhishthira said: O the best of those endowed with intelligence, you have a superb intellect. Why (then) do you ask me this question, when you are well acquainted with all that should be known.
I am at a great loss to understand how you became subject to illusion who performed excellent deeds and obtained an abode in heaven.
The Serpent said : Even a highly intellectual and wise man is inflated with prosperity. And in my opinion those that are given to luxury lose their sense.
So, O Yudhishthira, I too, intoxicated with the drink of prosperity, have fallen into this degraded state and then having recovered my reason am addressed you thus.
O tormentor of foes, O mighty monarch, you have rendered me a good service. And by conversing with your pious self I have been freed from this dreadful curse.
In days of yore when mounted on a celestials chariot I used to range through the heavens, elated with pride, I thought of nothing else.
The Brahmarshis, the celestials, the Gandharvas, the Yakshas, the Rakshasas, the Pannagas and all the inhabitants of the three worlds had to pay me taxes.
Such, O king, was the mysmeric power of my eyes, that all whatever creature I cast my looks, I instantly withdrew all his energy.
Thousands of Brahmarshis were engaged in drawing my palanquin. And O king, this sin on my part brought about my fall from my exalted position.
One day when the sage Agastya was drawing my palanquin my feet touched his body. Thereupon Agastya cursed me in anger saying "ruin overtake you; do you turn into a snake."
Thus deprived of my prosperity I fell down from that conveyance. And in the course of my fall I found myself turned into a snake with my head downwards. (Then) I besought that Brahmana “Kindly free me from this curse.
O divine sage, graciously pardon me (because) I have been mad through pride. Thereupon, he, moved with pity addressed me while I was falling down, thus
Yudhishthira, the best of the virtuous will liberate you from this curse. And O Monarch, when this horrible sin of pride (in you).
Will come to an end, you will enjoy the fruits of your virtue." I was then lost in wonder on beholding the strength of his asceticism.
And it is for that reason that I have put to you these questions relating to Brahma and the Brahmanas. Truthfulness, self-control, asceticism, benevolence, unenviousness and adherence to virtue,
O king and not race nor (illustrious) family, are the means by which persons must attain salvation. May your younger brother Bhimasena be all hail; and O mighty monarch, may you be happy. I shall now go to heaven again.
Vaishampayana said : Having said this, the king Nahusha giving up his snake shape and assuming his celestials body returned to heaven.
And the virtuous and prosperous Yudhishthira too, accompanied by Bhima and Dhaumya came back to his hermitage.
Then Yudhishthira, the best of the virtuous, related, in detail, all that had happened, to the assembled Brahmanas.
Hearing all that, O king, all the Brahmanas, his three brothers and the renowned Draupadi were greatly amazed.
And those best of the Brahmanas desirous of the welfare of the Pandavas, condemning the rashness of Bhima, told him not to do such an act again.
The Pandavas too were greatly delighted at seeing the highly powerful Bhima out of danger and continued to dwell there happily.
Sanjaya said When the division of the two armies strong in numbers and arranged in order of battle, met one another, all the unretreating heroes, O Bharata, then rushed to battle keeping in view the regions of Brahma. In that pell-mell fight, neither similar divisions fought with their similar, not car-warriors with car-warriors, nor foot-soldier with their foot-soldiers.
Horsemen then fought not with horsemen and elephant-riders fought not with other elephant-riders. But like men seized with fury, O Bharata, they indiscriminately slaughtered men one another, O monarch, in that battle. Fierce and great was the carnage that then spread itself among the ranks of the two armies, as and elephants, by hundreds, were scattered slain in all directions.
In that fierce battle the slaughter was indiscriminate. Then, 0 Bharata, Shalya, Kripa, Chitrasena, Dushasana and Vikarna, all riding on resplendent chariots, and all mighty heroes, made the host of the Pandavas tremble in battle before them.
The army of the Pandavas thus slaughtered by those high-souled warriors, was caused to wheels in various motions, like a bark tossed by the wind on the waters (of the sea).
Just as bleak wintry cold penetrates into the very vitals of the kine, so did then Bhishma cut the army of the sons of the Pandu to the very quick. Then many elephants of your army loO king like newly formed clouds, were felled by the high-souled son of Pritha in that battle.
The leaders of hosts of combatants were then seen to be crushed and mangled by the son of Pritha with his arrows and lances shot by thousands.
over Mighty elephants fell there setting up loud yells of agony and distress. The field of battle then looked beautiful being strewn withthe ornament-decked bodies of slain warriors of high soul, as also with their heads glanced with ear-rings. In that conflict, O monarch, so destructive of mighty heroes,
When both Bhishma and Dhananjaya the son of Pandu were displaying their prowess, your sons beholding the grandsire strive vigorously in battle. O king, rushed at the head all of their troops. Desirous of death in battle, and loO king upon heaven as their final goal.
They rushed against the Pandavas in that battle destructive of many heroes. The Pandavas also, O monarch, remembering the diverse woes and hardships.
Inflicted, O ruler of men, on them by you and your son and dismissing all fears, and desirous of attaining to the regions of Brahma,
Cheerfully fought on with your troops and your sons. Then that mighty car-warrior the commander of the Pandava host addressing his troops said.
"Rush you, O Somakas, together with the Srinjayas at the son of Ganga.” Hearing those words of their commander-in-chief, the Somakas and the Srinjayas,
Through afflicted with showers of arrows rushed at the son of Ganga. Thus assailed, O king, your father, the son of Shantanu,
Influenced by wrath fought with the Srinjayas. To your highly renowned father. O sire, in the days of yore, the intelligent Rama,
Imparted a lesson in the use of weapons that were capable of destroying the hostile ranks. Depending upon that instruction of his and thinning the ranks of the enemy,
The old grandsire of the Kurus, viz., Bhishma that slayer of hostile heroes day after day slaughtered ten thousand warriors belonging to the Pandava host.
One that the tenth day of the battle, O foremost of the Bharatas, from among the Matsyas and the Panchalas, Bhishma, single handed,
Having slain ten thousand elephants, slew also seven mighty car-warriors. Then the great grandsire also five thousand car-warriors.
In that fierce battle in addition to all this, fourteen thousand foot-soldiers, one thousand elephants, and ten thousand steeds.
Were slain, O ruler of men, by your father through his superior education.
Then reducing in number all the divisions led by rulers of earth, Bhishma slew Shatanika the dear-loved brother of Virata. Having slain Shatanika in battle, the valiant Bhishma.
Felled thousand royal warriors with broadheaded shafts. All those Kshatriyas of the Pandava host, that followed Dhananjaya,
Approaching Bhishma, were dispatched to the abode of Death. Thus covering the ten points of the compass with the net-work of his arrows, as also the army of the Partha's, Bhishma remained the master of the situation.
On that the tenth day of the battle, achieving marvelous feats, Bhishma stayed between the two arinies, holding his bow and arrows in his hands. O king, then none of the royal warriors were able to look at him,
Who then resembled the summer sun scorching the world from the meridian. Just as in the days of yore, Shakra afflicted the hosts of the Daityas,
So did, O Bharata, Bhishma then afflict the ranks of the Pandavas. Then beholding Bhishma thus display his prowess in battle, the slayer of Madhu,
That son of Devaki, joyfully addressed Dhananjaya saying. “Yonder is Bhishma, the son of Shantanu staying between the two armies.
Slay him by putting forth your prowess, and victory will be yours. Check him through your prowess even there where he is penetrating our ranks.
None among us, O lord, is capable of bearing the shafts of Bhishma save and except your mighty self."
Then, O king, thus urged on, Dhananjaya owning a standard bearing the device of an ape, rendered Bhishma with his standard, chariots and horses, invisible by his shafts. Then that foremost of the Kuru chiefs (Bhishma) also, with the shower of his own arrows scattered the arrows discharged by that son of Pandu. Thereupon the king of the Panchalas, and the valiant Dhrishtaketu.
Pandu's son Bhimasena, Prishata's son Dhrishtadyumna, the twins Nakula and Sahadeva, Chekitana, the five Kaikeya brothers,
The mighty-armed Satyaki, the son of Subhadra, Ghatotkacha, the sons of Draupada, down pour Shikhandin, the highly powerful Kuntibhoja, Susharma, and Virata, these and many other mighty heroes of the Pandava host were then afflicted by the shafts of Bhishma.
Then from the ocean of grief in which they were sunk, they were rescued by Phalguna. Thereupon grasping an excellent weapon Shikhandin. Assailed Bhishma, being protected by the diadem-decked Arjuna.
Then slaying all the followers of Bhishma, and knowing what should be done in battle after what, the unvanquished Vibhatsu rushed even at Bhishma himself. Then Satyaki, Chekitana, Dhrishtadyumna of the Prishata race,
Virata and Draupada, the two sons of Madri begotten by Pandu, all rushed against Bhishma, their attack being covered by the firm bowman Arjuna.
Then in that battle, Abhimanyu and the five sons of Draupadi all with weapons upraised rushed against Bhishma.
All those firm bowmen, never receding from the fight pierced Bhishma on many parts of his body with arrows steadily directed.
Then baffling all those arrows shot by those foremost rulers of earth, that warrior of unrepressed soul (Bhishma) penetrated into the ranks of the Pandavas.
The grandsire then repulsed all those arrows as if in sport. He did not aim any shafts at the prince of the Panchalas, but laughingly looked at him now and then.
Remembering Shikhandin's femininity Bhishma sped not a single arrow at the former. But that mighty car-warrior then slew seven of the best car-warriors of Draupada's division.
Then as the Matsyas, the Panchalas and the Chedis rushed against that single-handed warrior, loud became the din and confusion that then arose.
Then like clouds covering the sun, all those heroes, O afflicter of foes, covered on all sides with foot-soldiers, horse-men and car-warriors and with a network of arrows,
That single-handed son of Bhagirathi, viz., Bhishma, who was then scorching the foe in battle. Then in that battle between Bhishma on one side and all the Pandava heroes on the other-battle that resembled the one between the gods and the Asuras-Kiritin placing Shikhandin in front of him began to pierce Bhishma,
Dhritarashtra said O Sanjaya, the warriors of which side first advanced to the fight? Whose hearts were filled with confidence and who were spiritless from melancholy?
In the great battle that makes every one's heart tremble, who were they who struck the first blow; were they my men or did they belong to the Pandavas? O Sanjaya, tell me all this in detail.
Among whose troops did the garlands of flowers and unguents emit fragrant scents? Whose troops with fearful roars uttered merciful words?
Sanjaya said The warriors of both the armies were cheerful in the beginning. The garlands of flowers and unguents emitted equal fragrance. O best of the Bharata race, fearful was the encounter that took place between the troops arrayed for battle.
The loud sounds of musical instruments, mingled with that of the conches and drums, and the shouts of brave warriors, that rose fearfully roaring at one another, were awful.
O best of the Bharata race, dreadful was the battle fought by the troops of both parties all staring at one another and all filled with joy. The elephants uttered terrible roars.
Vaishampayana said In the meantime, having received the permission of Dharmaraja (Yudhishthira), the powerful Bhimasena marched towards the east.
That best of the Bharata race (Bhima), that hero of great velour and enhancer of the enemy's sorrow, was accompanied by a powerful army with the full compliment of elephants, horses and cars, an army well-armed and capable of grinding all hostile kingdoms, that best of men (Bhima) first went to thereat country of the Panchalas.
The Pandava (Bhima) began to conciliate the Panchalas by various means. Then that best of the Bharata race soon defeated the Gandakas and Videhas. The Lord (Bhima) then subjugated the Dasarnas. The king of the Dasarnas, Sudharma.
Fought a fearful battle with Bhima without any arms. Seeing the feat of that illustrious (king), Bhimasena installed installed the mighty Sudharma as the generalissimo (of his army).
O king, causing the earth itself to tremble with the tread of the mighty army that followed him, then Bhima of fearful velour marched towards the east.
O king, that hero, the foremost of all mighty men, then defeated in battle Rochaman, the king of Ashvamedha, with all his troops.
Having vanquished that king by performing feats that excelled in fierceness, the greatly powerful descendant of Kuru subjugated the eastern region.
He then went to the south in the great city of the Pulindas and subjugated Sukumara and the king Sumitra.
O Janamejaya, then at the command of Dharmaraja Yudhishthira, that best of the Bharata race marched against the greatly powerful Shishupala.
Having heard the intentions of the Pandava (Bhima), the king of Chedi came out of his city. That chastiser of foes then received the son of Pritha with all respects.
O great king, those two best of the Kuru and the Chedi race then met together and inquired after each other's welfare.
O king, the king of Chedi offered his kingdom to Bhima, and he smilingly said "O sinless one, what are you bent upon to do?
Thereupon Bhima told him all about the intentions of the king Yudhishthira. That king acted as desired (by the Pandava).
O king, having been duly entertained by Shishupala, Bhima lived there for thirty nights. He then set out from Chedi with his troops and vehicles.
Having saluted Narayana, and Nara the foremost of all male beings, as also the goddess of learning Sarasvati, let us cry success.
Sanjaya said “Those heroes then in a body went towards the south. At sunset they reached a spot near the (Kuru) encampment.
Letting loose their animals, they became very much frightened. Reaching then a forest, they secretly entered it.
They took up their quarters there near the encampment. Wounded with many keen weapons, they breathed and sighted heavily, thinking of the Pandavas.
Hearing the loud noise set up by the victorious Pandavas, they feared a pursuit and therefore fled towards the east. were
Having gone for sometime, their animals became tired and they themselves stricken with thirst. Beside themselves with anger and vindictiveness, those great bowmen could not bear what had taken place, burning as they did with grief at the slaughter of the king. They, however, rested for a while.”
Dhritarashtra said "The feat, O Sanjaya, that Bhima performed seems to be incredible, since my son who was struck down as endued with the strength of ten thousand elephants.
In the prime of life and having an adamantine body, he was not capable of being slain by any creatures. Alas, even such a son of mine was struck down by the Pandavas in battle. Forsooth, O Sanjaya, my heart is made of adamant, because it does not break into a thousand pieces even after hearing of the death of my hundred sons. Alas, what will be the condition of myself and my wife, an old couple, deprive of all children. I dare, not dwell in the kingdom of Pandu's son.
Having been the father of a king and a king myself, O Sanjaya, how shall I pass my days as a slave obeying he commands of Pandu's son.
Having commanded once the entire Earth and having trampled over the heads of all, O Sanjaya, how shall I live now as a wretched slave.
How shall I be able, O Sanjaya, to endure the words of Bhima who has alone killed a full hundred sons of mine?
The words of the great Vidura are now realised. Alas, my son, O Sanjaya, did not listen to those words.
What, however, did Kritavarman and Kripa and Drona's son do after my son Duryodhana had been unfairly killed.”
Sanjaya said "They had not proceeded far, O king, when they stopped, On seeing a dense forest covered with trees and creepers.
Having rested for a little while, they entered that great forest, proceeding on their cars drawn by their excellent horses whose thirst had been satisfied.
That forest abounded with various kings of species of birds. And it was covered with many trees and creepers and was filled with numerous carnivorous creatures.
It was covered with many pools of water, adorned with various kinds of flowers, and lakes overgrown with blue lotuses.
Having entered that dense forest they looked about saw a gigantic banian tree with thousands of branches.
Repairing to the shade of that banian, those great car-warriors, O king, those foremost of men, founded that to be the biggest tree in those forest.
Getting down from their cars, and letting loose their animals, they washed themselves and said their evening prayers.
The Sun then reached the setting hill, and Night, the mother of the universe, came. The sky, be spangled with planets and stars, shone alike an ornamented piece of brocade and presented a beautiful sight.
Creators, ranging in the night, began to howl and utter their cries at will, while they that range in the day began to sleep.
The night-ranging animals set up a dreadful noise. The carnivorous creatures were full of joy, and the night, as it advanced, became awful.
At that time filled with grief and sorrow, Kritavarman and Kripa and Drona's son all sat down together.
Seated under that banian, they began to express their sorrow regarding the destruction that had taken place of both the Kurus and the Pandavas.
Feeling asleep they laid themselves down on the bare Earth. They had been greatly wounded with arrows.
The two great car-warriors, Kripa and Kritavarman, began to sleep. They ever deserving of happiness and undeserving of misery, slept on the bare ground.
Indeed, O king, they, who had always slept on costly beds, not slept, like helpless persons, on the bare ground, worn out with fatigue and gricf.
Subject to wrath and revenge, Drona's son, however, O Bharata, could not sleep, but continued to breathe like a snake.
Burning with rage he could not sleep. That mighty hero looked on all sides of that terrible forest.
As he surveyed that forest filled with various kinds of creatures, the great warrior beheld large banian tree covered with crows.
On that banian thousands of crows roosted in the night. Each perching separately from its neighbour, those crows slept easily, O Kuru Chief.
As, however, those birds were sleeping in security on every side, Ashvatthaman beheld a terrible owl suddenly appeared there.
Of frightful cries an huge body, with green eyes and tawny plumage, its nose and its talons were very large. And its speed was like that of Garuda.
Crying softly that winged creature O Bharata, secretly approached the branches of that banian tree.
That sky-ranger, that slayer of crows, alighting on one of the branches of the banian, killed a large number of his sleeping enemies.
He tore the wings of some and cut off the heads of others with his sharp talons and broke the legs of many. Highly strong as he was, he killed many that fell down before his eyes. was
With the limbs and bodies, O king, of the slain crows, the ground covered by the spreading branches of the banian, overspread on all sides.
Having killed those crows, the owl became overjoyed like a slayer of foes after having dealt with his foes according to his pleasure.
Witnessing that deed perpetrated in the night by the owl, Drona's son began to reflect on it, desirous of guiding his own conduct after that example.
He said to him, "This owl teaches me a lesson in battle. Bent as I am upon the destruction of the enemy, the time for action is come.
The victorious Pandavas are incapable of being killed by me! They are possessed of power and perseverance, sure of aim, and skilled in smiting.
In the presence, however, of the king I have promised to destroy them. I have thus promised to perform a deed that would bring on my own destruction like an insect trying to rush into a burning fire.
If I were to fight fairly with them. I shall, forsooth, have to lay down my life! By deceitful act, however, I may yet get success and a great destruction may overtake my enemies.
People generally, as also those well-read in the scriptures, always prefer means which are certain to those which are uncertain. Censure and bad name, which soever this act may engender, ought to be incurred by a person who leads the life of a Kshatriya. The sinful Pandavas have, at every step, perpetrated very ugly, censurable and deceitful acts.
Regarding this matter, certain ancient verses, full of truth, are heard, sung by truthseeing and righteous persons.
They are:-The enemy's force, even which fatigued, or wounded, or while eating, or when retiring, or when resting within their camp, should be beaten.
They shouid be equally treated when sleeping at dead of night, or when reft of commanders, or when routed, or when labouring under an error.'-Having thought thus, the valiant son of Drona formed the resolution of killing during the night the sleeping Pandavas and the Panchalas,
Having formed this wicked resolution and promised to execute it, he awoke both his maternal uncle and the chief of the Bhojas. a
Awakened from sleep, those two illustrious and powerful persons, viz., Kripa and the Bhoja chief, heard Ashvatthaman's scheme, Filled with shame, both of them could not give a suitable reply.
Having reflected for short time Ashvatthaman said with tearful eyes,-King Duryodhana, they only hero of great might, for whose sake we were fighting with the Pandavas, has been killed. Deserted and alone through he was, the master of eleven Akshauhinis of soldiers that hero of unsullied prowess has been struck down by Bhimasena in battle.
Another wicked act has been perpetrated by the mean Vrikodara for the latter has touched with his foot the head of a crowned person.
The Panchalas are sending up loud roars and cries and loud bursts of laughter. Overjoyed, they are blowing their conchs and beating their drums.
The loud sound of their instruments, mingled with the blare of conchs, is fearful to the ear, and carried by the winds, is filling all the points of the horizon.
Loud also is the neighing of their steeds and the grunting of their elephants and the roaring of their warriors.
That defending noise made by the rejoicing warriors as they are going to their quarters, as also the clatter of their car-wheels, comes to us from the east.
So great has been the havoc made by the Pandavas on the Dhartarashtras that we three are the only survivors.
Some were gifted with the strength of a hundred elephants and some were masters of all weapons. Yet they have been killed by the son of Pandu. I consider this to be an instance of the reverses caused by Destiny.
Truly, this is the end of which such acts leads. Although the Pandavas have achieved such difficult feats, yet this should be the result of those feats.
If you have not lost your wisdom out of stupefaction, then say what is proper for us to do under these circumstances.
Vaishampayana said : When that great king was living in heaven, he was adored by the celestials, the Sadhyas, the Marutas and the Vasus.
That doer of pious acts (Yayati) often went from the region of the celestials to the region of Brahma. It is heard that he lived in heaven for a long time.
One day the best of kings, Yayati, went to Indra and in the course of conversation the lord of earth was asked by Indra.
Indra said: O king, what did you say when Puru took your old age on earth and when you gave him his kingdom?
Yayati said : I told him the whole country between the rivers Ganges and the Yamuna which is in fact the central region of the earth, is yours. Your brothers will have the outlying regions.
I told him, the men having no anger are superior to men with anger; men having forgiveness are superior to men having no forgiveness. Man is superior to animals and the learned to the ignorant.
If wronged, you should not wrong in return. One's anger, if not subdued, burns one's own self. If subdued, it procures the virtues of the doers of good acts.
You should never give pain to others by cruel words. Never defeat your enemies by despicable means. Never utter such sinful and burning words as may give pain to others.
He who pricks another by the thorns of cruel words holds in his mouth a persecuting Rakshasa. Lakshmi (prosperity) leaves the man who casts his eyes on even such a man.
You should always keep the virtuous man before you as your model. You should always compare your acts with those of the virtuous. You should always disregard the cruel words of the wicked.
He who keeps the arrows of cruel words in his lips weeps day and night. The cruel words strike at the inmost part of the body. The wise men never fling such arrows (of cruel words) at others.
There is nothing in the three worlds with which you can worship the deities as kindness, friendship, charity and sweet words.
Therefore, you should always utter sweet words that give pleasure and not pain. You should always give and never beg. You should show respects to those that deserve your respect.
Sanjaya said O king, O descendant of Bharata, I shall now describe to you the fight of hundreds and thousands of foot-soldiers, who were in utter forgetfulness of all considerations for others.
The son did not recognise the father and the father the son. The brother did not recognise his own brother and the sister's son did not recognise his maternal uncle.
The maternal uncle did not recognise his sister's son, and the friend did not recognise the friend. the Pandava and the Kuru forces fought as if they had been possessed by demons.
O foremost of men, some warriors attacked with their cars the cars of the enemies, and crushed the yokes of those cars to pieces.
The shafts of cars broke dashing against shafts of other cars, the spikes of car-yokes broke against spikes of car-yokes. Some untidily attacked others that were united but all were eager to take one another's life.
Some cars were obstructed by other cars and they were unable to move. Huge elephants with rent temples fell upon other huge elephants. They angrily tore one another's body with their tusks. O king, others, again, attacking other impetuous and huge ones with huge standards on their backs, being wounded by tusks, roared in great agony.
Disciplined by training and urged on by pikes and hooks, elephants not in rut attacked those that were in rut.
Huge elephants, attacked by those that were in rut, ran away in all directions, uttering cries like those of cranes.
Many huge elephants, well trained and with juice trickling down from their rent temples and moth, having been wounded by swords, lances and arrows, shrieked aloud. Pierced in their vital parts they fell down and expired. Uttering fearful cries, some ran away in all directions.
O king, the foot-soldiers, that protected the elephants, that possessed broad chests, that were capable of effectually striking the foe, armed with pikes, bows, bright battle-axes, maces, clubs, arrows, lances, shafts and heavy iron-mounted bludgeons and swords of the brightest polish, ran in every direction with the firm resolve of taking one another's life.
The swords of brave combatants who rushed against one another having been steeped in blood shone with great brilliancy.
The whiling noise of the swords made by their whirling and falling by heroic arms became very loud.
O descendant of Bharata, crushed with maces and clubs, cut off with tempered swords pierced and grinned by the tusks of elephants, the combatants sent forth heart-rending wails as those of men doomed to hell.
Horsemen on fleet horses with tails like the plumes of swans, rushed upon me another.
Hurled by them, long fleet and polished and sharp-pointed darts, decked with gold, fell (on all sides) like so many snakes.
Some heroic horsemen on fleet steeds leaped up and cut off the heads of car-warriors who were seated on their cars.
A car-warrior, getting a body cavalry within shooting distance, killed many with straight arrows furnished with broad heads.
Many infuriated elephants adorned with gold trappings and loO king like newly-risen clouds threw down the horses and crushed them with their legs.
Being struck on their frontal globes and flanks, and mangled by lances, many elephants roared aloud in great agony.
In the bewildering confusion of the melee, many elephants threw steeds with their riders and crushed them down.
Overthrowing with their tusks steeds and their riders, some elephants roved about and crushed cars with their standards.
Some huge male elephants, from excess of energy and with the temporal juice gushing down from their temples in large quantities, killed horses with their riders by their trunks and legs.
Polished, sharp-pointed and fleet arrows resembling snakes fell upon the heads, the temples and the flanks and the limbs of elephants.
king, icarful, polished javelins resembling large meteoric lashes being hurled by heroic arms fell everywhere piercing through bodies of men and horses and cutting through coats of mail. Taking out their sharp swords from sheathes made of leopard's and tiger's skins, many killed their adversaries in battle.
Many warriors, though attacked and their bodies cut open, fell upon their antagonists with swords, shields and battle-axes.
Dragging down and overthrowing cars with their horses by their trunks, some elephants roved about in all directions, guided by the cries of those behind them.
Some pierced by javelins, some cut down by battle-axes, some crushed by elephants, some trodden down by horses, some cut by the car-wheels and some by axes, O king, loudly called for their kinsmen. Some called upon their sons, some upon their fathers, some upon their brothers some upon their relatives, some upon their maternal uncles, some upon their sister's sons, and some upon their friends and others.
O descendant of Bharata, a large number of combatants lost their weapons, many had their thighs broken. Some were seen to cry piteously for their desire for life, with arms torn off or sides pierced or cut open.
O king, some having but little strength, and lying on the field of battle asked for water from excessive thirst.
O descendant of Bharata, some, sweltering in blood and becoming greatly weakened, ensured themselves and your son assembled (in that battle).
O exalted one, but there were others, the brave Kshatriyas, who having wounded one another, did not abandon their weapons nor did they set up any wails,
There were some, who, lying on those places where they lay, roared in joy and bitting from wrath their own lips with their teeth, looked at one another with faces rendered fearful by the contraction of their eye-brows. Others, possessing great strength and tenacity, wounded with arrow, remained perfectly silent smarting under their pains. Other brave carwarriors, deprived of their own cars in battle and thrown down and wounded by huge elephants, asked to be taken up on the cars of others. O king, many looked beautiful like blossoming Kinshukas.
In that fearful battle, destructive of heroes, the father killed the son and the son killed the father, the sister's son killed the maternal uncle, the maternal uncle killed the sister's son Friends killed friends and kinsmen killed kinsmen.
Thus took place the great slaughter in that great battle between the Kurus and the Pandavas.
In that fearful and terrible battle in which no consideration was shown, the Pandavas (at last) began to waver before Bhishma.
0 best of the Bharata race, O king, the mighty-armed Bhishma, with his great standard made of silver and adorned with the device of a palmyra with five stars sitting upon his excellent car, shone like the moon on the Meru mountain.
Dhritarashtra said O Sanjaya, O greatly intelligent one, tell me in detail about the country on the north and the east of the Meru and also about the Malyavat mountain.
Sanjaya said O king, on the south of the Nila mountain and on the north of the Meru are the sacred Northern Kurus where dwell the Siddhas,
The trees there bear sweet fruits, and are always covered with flowers and fruits. All the flowers are of the sweetest fragrance and all the fruits are of the best taste.
O king, some of the trees produce fruits as one desires to cat. There are some trees that are called "Milk-yielding".
They always produce milk and the six different kinds of food with the taste of ambrosia. They also produce cloths, and their fruits are ornaments.
The whole ground is covered with gems and golden sands. A certain part of this region which is extremely delightful is seen to be as radiant as the ruby or the diamond or the Vaidurya gem or other jewels or of the hue of the lotus. O king, all the seasons there are charming, and no part of its ground ever for comes miry.
Its tanks are charming, delicious and full of pure water. The men born there have all come down from the land of the celestial.
All are of pure birth and all are exceedingly handsome. Husband and wife are born there and women there are like the Apsaras in beauty.
They drink the milk of these “Milkyielding” trees which is as sweet as the ambrosia. The pair grow up there equally.
O king, they, both possessing equal beauty, both possessing equal virtues, both wearing equal dresses, grow up in great love like a pair of Chakravakas (birds).
The dwellers of this region are free from diseases. They are ever happy. O king, they live ten thousand and ten hundred years and they never abandon one another. A kind of birds called Bharunda of sharp beaks and of great strength takes them up when dead and throws them into the mountain caves. O king, I have now described to you the northern Kuru.
I shall now describe to you the eastern side of the mountain Meru. O king, of all the regions there, one called Bhadrashva is the foremost.
There is a large forest of Bhadrashva and also a very big tree called Kalamra. O king, this Kalamra is always full of fruits and flowers.
It is a Yojana in height. It is adorned by the Siddhas and the Charanas. The men there are all while. They possess great energy and great strength.
The women possess the complexion like that of lillies. They are very beautiful and charming. They possess the radiance of the morn; they are as white as the morn. Their faces are like full moon.
Their bodies are as cool as the rays of the moon, They are all highly accomplished in singing and dancing. O foremost of the Bharata race the length of life here is ten thousand years.
They remain young for ever by drinking the juice of the Kalamra tree. On the north of the Nishadha.
There is a very large Jambu tree by name of Sudarshana which is eternal. When adorned by the Siddhas and Charanas, that sacred tree grants every desire.
This country has been named Jambudvipa after the name of this tree. O best of the Bharata race, O ruler of men, this tree is in height one thousand and one hundred Yojanas. It touches the very heavens. The circumference of a fruit of that free which bursts by itself when ripe is eleven thousand and five hundred cubits. In falling on the ground, they make a very loud noise.
O king, then they pour out a silvery juice on the ground. O king, that juice of the Jambu, becoming a river.
Passing round the Meru mountains comes to the country of the northern Kurus. If that juice is drunk, it gives peace of mind. No thirst is ever after felt. O king, old age never comes. A kind of gold called Jambunada is also produced there. They are used in making celestial weapons. They are very shining and look like the Indragopaka insccts. The men born there possess the complexion of the morning sun.
O best of the Bharata race on the summit of the Malyavan is always seen the fire called Samvartaka, the fire that blazes forth at the end of a Yoga to destroy the universe.
o summit of the Malyavat, small mountains. O king, the Malyavat measures eleven thousand Yojanas.
The men born there possess complexion like gold. They have all descendent from the abode of Brahma, and thcy are all utterers of the Vedas.
The undergo severe asceticism. They have their passions under complete control. They all enter the sun for the protection of creation.
They are sixty six thousand in number. They proceed in front of Aruna and surrounded the sun.
Having been heated with the sun's rays for sixty six thousand years, they then enter the solar disc.
Sauti said: The moment the branch of the tree was touched by the greatly powerful Garuda with his feet, it broke down. As it was about to fall, it was caught by him.
As he cast his eyes in wonder on the broken branch of the tree, he saw that the Valakhilya Rishis were hanging form it, with their heads downwards.
Having seen the holy Rishis thus suspended, he said to himself, “These Rishis of great penances must not be killed.
If the bough fell down, the Rishis will be killed.” Reflecting thus, the mighty bird held more firmly the elephant and the tortoise.
The king of birds, from the fear of killing the Rishis and from the desire of saving them held the bough in his beaks and rose on his wings.
The great Rishis, seeing this act which was beyond the powers of the celestials, was filled with wonder and they gave the great bird a name.
They said "As this great bird rises on its wings with a heavy burden, let the best of the birds, the eater of snakes, be called Garuda.”
Then shaking the mountains, the bird with the elephant and tortoise, slowly moved onward in the sky and when he was thus going he saw many countries underneath.
Wishing to save the Valakhilyas he could not find a (proper) place to sit on. At last he went to that best of mountains, called Gandhamadana.
There he saw his father, Kashyapa, engaged in ascetic devotions. His father also saw that great bird of divine form.
And of great splendour, strength and energy, as swift as the wind or the mind, huge as a mountain peak, a ready smiter as a curse of a Brahmana,
Inconceivable, indescribable, fearful to all creatures possessed of great powers, terrible, as full of splendour as Agni himself.
Incapable of being overcome by the Devas and Danavas, capable of splitting mountains and of sucking the ocean,
Capable of destroying the three worlds and as fierce-looking as Yama himself. The greatly illustrious Kashyapa, seeing him approach and knowing his intention, thus addressed him,
Kashyapa said : My son, do not commit a rash act, for you will then have to suffer pain. The Valakhilyas, that support on the rays of the sun, if angry, can blast you.
Sauti said: Therefore, Kashyapa for the snake of his son, propitiated the very glorious, exceedingly ascetic and sinless Valakhilyas.
Kashyapa said : O great Rishis, the action of Garuda is for the good of all creatures. He is trying to accomplish a great act and therefore, you should give him permission.
Sauti said: The great ascetics, having been thus addressed by the illustrious Kashyapa, quitting the bough, went to the sacred Himalayas to observe ascetic penances.
When the Rishis went away, the son of Vinata, his voice choked by the bough in his beaks, asked his father Kashyapa,
"O illustrious one, where stall I throw this great bough of the tree? O illustrious one, point me a place free from men."
Kashyapa told him of a mountain without human beings, with caves and dales, always covered with snow and inaccessible by ordinary men even in thought.
The great bird, carrying the bough, the elephant and the tortoise, proceeded in great speed towards that mountain of broad waist.
The great bough with which the huge bird flew away could be girt round with a cord made of a hundred hides.
The king of the birds, Garuda, flew away one hundred thousand Yojanas in the shortest time.
Going almost within a moment to the mountains as directed by his father, the bird let fall the great bough. And it fell with a great noise.
That king of the mountains trembled, having been struck with the storm, raised by Garuda's wings. The trees thereon dropped showers of flowers.
And the peaks of that great mountain, decked with gems and gold, were loosened and fell down on all sides.
The falling bough struck down many trees, which, with golden flowers amid their dark leaves, looked like clouds charged with lightning.
And these trees, bright as gold, falling down upon the ground and dyed with the mountain metals, looked as if they were bathed in the rays of the sun.
Then the best of birds sat on the summit of that mountain and ate both the elephant and the tortoise.
The son of Tarkshya (Garuda), having thus eaten the elephant and the tortoise, rose on his wings from the top of that mountain summit.
Various evil omens appeared before the celestial foreboding fear. Indra's thunder-bolt 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, la Adityas, the Sadhyas, the Maruts and of all other classes of celestials began to fight among one another.
Such things had never happened, not even during the war between the Devas and the Danavas. The winds blew with thunder; meteors fell in thousands;
The cloudless sky made a tremendous roar. Even he who was the god of the gods, dropped blood,
The garlands in the necks of the celestials grew pale and dim and their splendour was lost. And terrible masses of clouds vomited thick showers of blood.
The dust, raised by the winds, darkened the splendour of the coronets worn by the celestial. Thereupon, Indra with the other celestials, perplexed with fear on account of these evil omens, addressed Brihaspati thus.
Indra said : O illustrious one, why have these great disasters suddenly arisen? I do not see any enemy who will oppress us in a war.
Brihaspati said : O king of the celestials, O Shatakratu, it is from your carelessness and from your fault and owing to the penances of the illustrious Rishi Valakhilyas,
That the son of the Rishi Kashyapa and Vinata, the great bird, capable of assuming any form at will, is coming to take away the Soma.
And the strongest of all the strong, that bird is capable of taking away the Soma. Everything is possible in him. He can achieve even the unachievable.
Sauti said : Having heard this, Indra spoke to those that guarded the Ambrosia, "A greatly powerful bird has determined to take away the Soma;
I warn you beforehand, so that he may not succeed in taking it by force. Brihaspati has told me that his strength is matchless."
The celestials, when they heard it, were astonished and they took precautions. They stood surrounding the Ambrosia and the greatly powerful Indra stood with them, thunder-bolt in hand.
The celestials wore wonderful and greatly valuable breast-plates of gold, set with gems;
They wore bright leather arīnours of great toughness and wielded various sharp weapons of terrible forms,
All emitting fire with smoke and all raised up by the best of the celestials.
They were armed with many discusses, iron maces, spikes, lances, tridents, battle-axes and various other sharp-pointed missiles, polished swords and maces of terrible forms, all suited to their respective bodies.
Armed with these bright weapons and adorned with all celestial ornaments, the celestials, having their fear allayed, waited there (ready to meet Garuda).
The celestials of matchless strength, energy and splendour, capable of splitting the cities of the Asuras, displayed themselves in forms resplendent as the blazing fire; they all resolved to protect the Ambrosia (at all hazard).
And in consequence of the celestials standing there and owing to hundreds of thousands of maces furnished with iron spokes, that battle-field looked like another firmament illuminated by the rays of the sun.
Vaishampayana said The king Dhritarashtra, knowing the inclinations of his son and considering also that Fate was unavoidable, acted in this way.
The foremost of all learneu men, Vidura, did not approve the words of his brothers so unjustly uttered; and he then thus spoke to him.
Vidura said O king, I do not approve of your this command. Do not act thus. I am afraid this will bring about the destruction of our race. O ruler of men, I apprehend that your sons will lose unity from this match at dice; and dissension will certainly arise amongst them.
Dhritarashtra said O Khattwa, if fate be not unfavourable to me, this quarrel will not certainly grieve me. The whole universe moves at the will of its creator, but (it moves) under the controlling influence of Fate. It is not free.
Narada said O Yudhishthira, I shall now describe the assembly-hall of Yama, the son of Vaivasvata. O son of Pritha, it was built by Vishvakarma; hear all about it.
O king, that effulgent Sabha covers an area of one hundred Yojanas. O son of Pandu, it possesses the splendour of the sun; it yields every thing that one may desire to have from it. It is neither very cold nor very hot. It delights the heart.
There is no grief, and no decrepitude, no hunger, no thirst; nor there was any thing disagreeable, nor there was any kind of wretchedness of distress. There can be no fatigue or any kind of evil-feelings in that Sabha.
O chastiser of foes, every object of desire, celestials or human, is to be found in that hall; all kinds of enjoyable articles as also sweet, juicy, agreeable and delicious things that are likeable, suckable or drinkable are all there in profusion. The garlands that are there are of the most delicious fragrance, and the trees that stand (around it) yield whatever fruits are desired.
There are both cold and hot water, they are all sweet and agreeable. There sit holy royal sages and stainless Brahmana Rishis.
O child, they all cheerfully wait upon Yama, the son of Vaivasvata. Yayati, Nahusha, Puru, Mandhata, Somaka, Nriga.
The royal sage Trasadasyu, Kritavirya, Shrutashrava, Arishtanemi, Siddha, Kritavega, Kriti, Nimi, Pratardana, Shibi, Matsya, Prithulaksha, Brihadratha, Vartta, Marutta, Kushika, Sankashya, Sankriti, Dhruva, Chaturashva, Sadashvormi, the king Kirtavirya, Bharata, Shuratha, Sunitha, Nishatha, Nala, Devodasa, Sumana, Ambrisha, Bhagiratha, Vyashva, Sadashva, Badhyashva, Prithuvega, Prithushrava, Prishadashva, Vasumana, Kshupa, and Sumahabala, Rushadru, Vrishasena, Purukutsa, Dhvaji Rishi, Arshtishena, Dilipa, the high-souled Ushinara, Aushinari, Pundarika, Sharyati, Sharabha, Suchi, Anga, Arishta, Vena, Dushyania, Srinjaya, Jaya, Bhangasuri, Sunitha, Nishada, Vahinara, Karandhama, Valhika, Sudyumna, the powerful Madhu, Aila the powerful king of the earth Maruta, Kapotaroma, Trinaka, Sahadeva, Arjuna, Vyashva, Sashva, Krishashva, the king Shashabindu, the sons of Dasharatha Rama and Lakshmana, Pravardhana, Alarka, Kakshasena, Gaya, Gaurashva, the son of Jamadagni (Parashu) Rama, Nabhaga, Sagara, Bhuridyumna, Mahashva, Prithashva, Janaka, King Vaindhya, Varisena, Purujit, Janamejaya, Brahmadatta, Trigarta, the king Uparichara, Indradyumna, Bhimajanu, Gaurapristha, Nala, Goya, Padma, Muchukunda, Bhuridyumna, Prasenajit, Arishtanemi, Sudyumna, Prithulashva, Ashtaka, one hundred kings of the Matsya race, one hundred of the Nipa, and one hundred of the Gaya race.
One hundred kings of the name of Dhritarashtra, eighty of the name of Janamejaya, one hundred of the name of Brahmadatta, one of the name of Viri and Iri,
Two hundred Bhishmas, one hundred Bhimas, one hundred Prativindhya, one hundred Nagas, and one hundred Hayas.
One hundred Palashas, one hundred Kashas, and Kushas, the king of kings, Shantanu, your father Pandu.
Ushangava, Shataratha, Devaraja, Jayadratha, the wise royal sage Vrishadarbha with his ministers.
One thousand others of the name of Shashabindu who have died after performing many great horse sacrifices with large Dakshinas;
O king of kings, these holly royal sages, all of great achievements and great knowledge of the Shastras, waited upon the of Vaivasvata, (Yama) in that assembly-hall.
Agastya, Matanga, Kala, Mrityu, the performers of sacrifices, the Sadhyas, Yogins, the Pitris, of the classes of Agnishvatta's Fenapa, Ushmapa, Svadhavana and Barhishada, and those other living Pitris.
The wheel of Time, the illustrious conveyor of sacrificial Ghee (Agni), all sinful men and those that died during winter solstice,
Those officers of Yama who have been appointed to count the allotted days of every body and every thing, Shingshapalasha, Kasha, and Kusha trees and all plants in their spiritual form, o king, waited upon Dharmaraja (Yama). These and many others are the Savasadhas (members of the assembly-hall) of the king of the Pitris (Yama). am
O son of Pritha, they are so numerous that unable to describe them, either mentioning them by their names or deeds. The Sabha is capable of going everywhere at will, it is wide of extent; it is beautiful. Vishvakarma has built it after long continued asceticism.
O descendant of Bharata, it is resplendent with its own effulgence. It is visited by the ascetics of severe penances, of excellent vows, of truthful speech, of pure and peaceful mind, and of heart sanctified by holy deeds, all of shining bodies and all attired in spotless robes,
All adorned in bracelets and garlands, with ear-rings of burnished gold, and with their own holy acts and with the marks of their orders.
Many illustrious Gandharvas and many Apsaras fill all parts of it with both instrumental and vocal music, and with sounds of dances and laughter.
O son of Pritha, sacred perfumes and sweet sounds and the celestials garlands are all there in crowds.
Hundreds of thousand of virtuous men of celestials beauty and great wisdom always waits upon and worship the illustrious lord of all created beings.
O king, such is the assembly-hall of the illustrious king of the Pitris (Yama). I shall now describe the Sabha of Varuna, named Pushkaramalini
Arjuna said What is the state, Krishna, of those that neglects the ordinance of the scriptures and perform sacrifices with faith? Is it one of Sattva, Raja or Tama?
The great one said The faith of man is of three kinds. They are born according to his individual nature. They are also of Sattva, Raja, and Tama. Hear what they are.
The faith of man, O Bharata is according to his own nature. A man may be full of faith, and as his faith is so he will be.
Those who are of the Sattva quality worship the celestial, those of Raja worship Yakshas and Rakshasas, and those of Tama do the same to departed spirits and ghosts.
Those who practice severe penances not ordained by the Vedas, who are full of hypocrisy and pride, desire, attachment and violence.
Who has no discernment, but who torture their physical organs, thereby torturing Me who seat within the body, should be known to be of demoniac nature.
Food which is dear to all is also of three kinds. Sacrifice, penance, and gifts are also of three kinds. Hear from Me their distinction, one
The food that increase longevity, energy, strength, health, and well-being and joy, and which is savoury, indigenous, and agreeable, is liked by men of Sattva nature.
The food which is bitter, sour, salted, overhot, pungent, dry and burning, and which produces pain, grief and disease, is desired by a man of Raja temperament.
The food which is cold, not savory, stinky, corrupt, filthy and a refuse, is liked by men of Tama.
Sattva Sacrifice is which being prescribed by the Shastras, is performed by a man who desires no fruit from it, and who performs it by believing it to be only a duty.
But O chief son of Bharata, Raja Sacrifice is that which is performed in expectation of receiving fruits from it and for ostentatious show.
And Tama sacrifice is that which is performed against the ordinances of the Shastras in which food is not distributed, Mantras are not recited, fees are not paid to the assisting priests and which is void of faith.
Reverence to Celestial, regenerate ones, preceptors, and learned men, and purity, uprightness, the practices of a Brahmachary, and abstention from injury, constitute the penance of body.
The words that does not disturb any body and which is agreeable, true and beneficial, and the diligent study of the Vedas, is the penance of speech.
Serenity of mind, gentleness, taciturnity, self restraint, and purity of disposition, constitute the penance of mind.
Now Sattva Penance is that in which this three-fold penance is performed with perfect faith, with devotion and without the desire for fruit.
Raja Penance is that which is performed with hypocrisy for gaining respect honour, and revenue, and which is unstable and transient.
Tama Penance is that which is performed under a deluded belief, and with torture of one's self, and for the destruction of another,
Sattva gift is that which is given because it ought to be given; it is given to one who cannot return it in any way; it is given in a proper place, at a proper time, and to a proper person.
Raja gift is that which is given reluctantly, for return of some sort of service or benefit, and with an eye to fruit.
Tama gift is that which is given without respect and with contempt to an unworthy object in an improper place and at an improper time.
Om, Tat, Sat, these are the threefold designation of Brahma. The Brahmanas, the Vedas and the Yajnas are all ordained in ancient time by Brahma.
Therefore, uttering the syllable, Om, all utterers of Brahma begin their sacrifices, fits and penances, as ordained in the Shastras.
Uttering TAT, the various sacrifices, gifts and penances are performed by those who desire emancipation, and who do not without expectation of fruit.
Sat denotes existence and goodness, O Partha; it is used in any suspicious acts.
Constancy in sacrifices, penances and gifts is also called SAT. For its sake an act is also called SAT.
Whatever oblation is offered in a sacrifice, whatever is given away, whatever penance is performed, and whatever is done, if done without faith, is, O Partha the opposite of SAT. It (opposite of SAT) will do no good to the life in this world or hereafter in the next.
Bhishma said This Shishupala was born with three eyes and four hands in the dynasty of the kings of Chedi. As soon as he was born, he screamed and brayed like an ass.
His father and mother along with all their relatives were struck with fear (on seeing this fearful phenomenon). seeing these evil omens, they resolved to abandon him.
But at that time an invisible voice (thus) said to the king and his wife with their ministers and priest, all of whose hearts were paralysed by anxiety.
The Voice said. O king, this your son, who has been (just) born, will become fortunate and superior in strength. Therefore you have no fear from him. Cherish this child without (any) anxiety.
O king, he will not die. His time is not yet come. He that will kill him with weapons has also been born.
Bhishma said. Having heard these words, the mother becoming anxious by affection for her son, spoke thus to the invisible being.
"I bow with joined hands to him that has uttered these words regarding my son. Let him (the invisible being), whether he is an exalted god or any other being, tell me another word. I desire to hear who will be the slayer of this my son".
The invisible being then again said, "He, upon whose lap this child being taken, his extra arms will fall down on the ground like a pair of five headed snakes, and observing whom his third eyes on the forehead will disappear, will be his slayer." Having heard of the child's three eyes and five arms and also of the words of the invisible being.
All the kings of the world came to see him. The (Chedi) king worshipped the monarchs that came as each deserved.
And gave his child upon their laps one after the other. Thus the child was placed on the laps of one thousand kings one after the other. But what was heard (from the invisible being) did not come to pass. having heard this (about the child) at Dvaravati, the two greatly powerful heroes.
The Yadu princes, Sankarashans (Valadeva) and Janarddana (Krishna) went to the capital of the Chedi (king) to see their aunt, the princess of the Yadu race (the queen of the Chedi king).
Saluting every body according to his rank and saluting also the king and the queen and inquiring after every body's welfare, Rama and Keshava (Balaram and Krishna) took their seats.
When those two heroes were duly worshipped, the queen with great pleasure and joy herself placed the child on the lap of Damodara (Krishna).
As soon as the child was placed on his lap, his extra arms fell down and the eye on his forehead disappeared.
Seeing this, the queen became alarmed and aggrieved, she begged Krishna to grant her a boon. (She said), O mighty armed hero, I am afflicted with fear; grant me a boon.
You are the assuager of all men afflicted with grief; you are the dispeller of every body's fear". Having been thus addressed, the : descendant of Yadu, Krishna replied.
"O lady, do not be alarmed. O virtuous queen, you have no fear from me. O aunt, what boon shall I give you? What shall I do?
Whether I am able or not, I shall do what you will say." Having been thus addressed, she thus spoke to the descendant of Yadu, Krishna.
"O greatly powerful hero, O best of the Yadu race, you will have to pardon for my sake the offence committed by Shishupala. O lord, know, this is the boon I ask”.
Krishna Said O Aunt, even when he will deserve to be killed, in such one hundred (occasions of) offences of this (Shishupala), I will pardon him. Do not be (therefore) aggrieved.
Bhishma said. O Bhima, such is this wretch Shishupala, a king with a wicked heart. Being proud for the boon granted by Govinda (Krishna), he now calls you to battle.
Vaishampayana said : Here the Pandavas and the Kurus, after finishing their sports and pleasure, returned to Hastinapur without Bhima.
Some on horses, some on elephants and some preferring cars and other conveyances. They said, “Bhima must have gone before us." The wicked Duryodhana was glad not to see Bhima; and we entered the city with his brothers (in joy).
The virtuous minded Yudhisthira, himself being unacquainted with vice and wickedness considered others to be as honest as he himself was.
The son of Pritha, (Yudhisthira), full of filial love, went to his mother, Kunti and making obeisance to her he said, “Has Bhima come here?
O good mother, I do not see him here. Where has he gone? We sought for him long in the gardens and the woods. But we did not find Vrikodara any where. We thought in our mind that he had preceded us.
O illustrious lady, we have come here, our hearts being great anxiety. Coming here, where has he gone? Have you sent him any where?
O illustrious lady, O great one, tell me, I am full of doubts respecting the mighty hero, Bhima.
He was asleep and has not come, I believe Bhima is killed." Having been thus addressed by the intelligent son of Dharma (Yudhisthira), Kunti. Cried out "Alas! alas!" She then said to Yudhisthira in alarm, O son, I have not seen Bhima; he has not come to me.
Go soon with your brothers and make a careful search for him.” Having said this in sorrowful heart to her eldest son. Kunti summoned Kshatta (Vidura) and spoke to him thus, "O illustrious Kshatta, I do not see Bhimasena. Where is he gone!
The others with all their brothers have returned from the gardens; only my mighty arined Bhima has not come.
He is always in the evil look of Duryodhana. The Kurus are all wicked, narrow minded, covetous for sovereignty and impudent.
They might have killed him in anger. Therefore, my mind is affected with anxiety and my heart burns.
Vidura said : O blessed lady, do not say so. Protect the others (your sons) from the Kurus. It abused, the wicked minded (Duryodhana) may kill the rest (of your sons).
The great Rishi say that your sons would be long lived. (Therefore) that son (Bhima) will surely return and gladden your heart.
Vaishampayana said : Having said this, the learned Vidura went (back) to his house. Kunti with her sons lived in her house in (great) anxiety.
The Pandava (Bhima) awoke from his sleep on the eight days and he left himself strong beyond measure by digesting that Rasa (ambrosia).
Seeing the Pandava (Bhima) awake the snakes consoled and cheered him and they spoke to him thus.
O mighty armed hero, the strength giving Rasa (liquor) which you have drunk will give you the strength of ten thousand elephants and you will be invincible in battle.
O best of the Kuru race, bathe in this sacred and auspicious water and return home. Your brothers are disconsolate for your absence.
Thereupon the mighty armed (hero) became purified by a bath and decked himself with white garments and with white flowery garlands. He ate the Paramanya offered to him by the powerful Nagas. Then being adored and blessed by the Naga hero, the Pandava (Bhima), decked with various celestial ornaments, rose from the nether regions.
That chastiser of foes (Bhima) rose from the abode of the Nagas in delightful heart. The lotus eyed (hero), being upraised by the Nagas from the water, was placed in the self same gardens, where he had been sporting. They then vanished in his own sight.
The powerful Bhima, the son of Kunti, being thus arisen, ran to his mother with all speed.
Saluting her and his eldest brother, that chastiser of foes smelt the heads of his younger brothers.
He was embraced by his mother and by every one of those best of men. In filial love for one another they then exclaimed, “What joy! What great joy!"
Everything about the villainy of Duryodhana was told to his brothers by the greatly powerful Bhima.
The Pandava (Bhima) told them in detail all about the lucky and unlucky incidents that befell him in the region of the Nagas.
Thereupon, king Yudhisthira spoke to Bhima these words of great import, “Keep your silence. Do not speak it out to any one in any way.
sons of Kunti, you should protect one another with great care from this day.” having said this, the mighty armed Dharmaraja Yudhisthira.
With all his brothers, became very vigilant from that day. And the virtuous minded Vidura gave the sons of Pritha (the Pandavas) good counsels.
Some time after, Duryodhana again mixed (with Bhima's food) poison which was fresh, virulent, fearful, hair stirring and deadly.
The son of the Vaishya women (their cousin Yuyutsu), being desirous of doing good to the sons of Pritha, informed them of it; but Vrikodara (Bhima) ate it and digested it.
Through that poison was greatly virulent, though it was intended for killing Bhima, it produced no effects on Bhima; he digested it.
Thereupon, Duryodhana, Karna and the son of Subala (Shakuni) adopted numerous other means to kill that Pandava (Bhima).
The Pandavas, though they were aware of all this, did express no indignation as advised by Vidura.
King Dhritrasthra to search Kripacharya born of race of Gautama, who was originated from arrows for giving the education of their Kumar's engaged in playing and impertinent. Accepting them as a preceptor they handed over Kumar's of Kuru race to him. They started the teaching of Dhanurveda (archery). were
Janamejaya said On the eye the great battle (between the Kurus and the Pandus) Rama, with Keshava's permission, had left Dwaraka accompanied by many of the Vrishnis.
He had said to Keshava-"I will help neither the son of Dhritarashtra nor the sons of Pandu, but will go wherever I like."
Having said so, Rama that subduer of enemies, had gone away. O Brahmana, tell me everything about his return.
Tell me in full how Rama came there and how he witnessed the battle. Indeed you are a skillful narrator.
Vaishampayana said After the great Pandavas had taken up their post at Upaplavya, they sent Krishna to Dhritarashtra for the object of peace, O mighty-armed one and for the behoof of all creatures.
Having gone to Hastinapura and met Dhritarashtra, Keshava spoke whole-some and sincere words.
The king, however, as I have told you before did not pay heed to his advice. Unable to secure peace, the mighty-armed Krishna, The foremost of men, returned, O king, to Upaplavya.
Dismissed by Dhritarashtra's son Krishna came back and upon the failure of his mission, O foremost of kings, said to the Pandavas.
Urged by fate, the Kauravas have disregarded my words. Come, O sons of Pandu, with me, under the constellation Pushya.
After this, while the troops of both parties were being collected and arrayed, the great son of Rohini, that foremost of all powerful persons, said to his brother Krishna.
"O mighty-armed one, O slayer of Madhu, let us help the Kurus.” Krishna, however, did not pay heed to those words of his.
Enraged at this, that illustrious son of Yadu's race, viz., the wielder of the plough, then started on a pilgrimage of the Sarasvati.
Accompanied by all the Yadavas, he set out under the conjunction of the asterism called Maitra. The Bhoja chief (Kritavarman), however, took the side O Duryodhana. Accompanied by Yuyudhana, Vasudeva took that of the Pandavas.
After the heroic son of Rohini had started under the constellation Pushya, the slayer of Madhu, placing the Pandavas in his van, went against the Kurus.
While proceeding, Rama ordered his servants on the way, saying-"Bring all the necessary articles of use for a pilgrimage. Bring the sacred fire that is at Dwaraka and our priests.
Bring gold, silver, kine, robes, horses, elephants, cars, mules, camels and other beasts of burden.
Being all these necessaries for a sojourn to the sacred waters and proceed quickly towards the Sarasvati.
Bring also some priests for the performance of a special rite and hundreds and hundreds of best Brahmanas.” Having given these orders to the servants, powerful Baladeva started on a pilgrimage at that time of great danger to the Kurus. Setting out towards the Sarasvati, he visited all the sacred shrines along her course, accompanied by priests, friends and many leading Brahmanas, as also with cars and elephants and horses and servants, O best of Bharata's race and with many vehicles drawn by kine and mules and camels.
Various sorts of necessaries of life were distributed profusely in various countries amongst the weary and worn, children and the old, in response, O king, to their prayers.
Everywhere, O king, Brahmanas were sumptuously fed with whatever they wanted. At the command of Rohini's son, men, at different stages of the journey, stocked sufficient food and drink.
Costly garments and bedsteads and coverlets were distributed amongst the Brahmanas desirous of ease and comfort. Whatever a Brahmana or Kshatriya wanted, it was given to him.
The party thus proceeded with great happiness and lived happily. Balarama's suite gave away vehicles to persons desirous of making journeys, drinks to them that were thirsty and rich food to them that were hungry, as also raiments and ornaments, O best of Bharata's race, to many.
The road, O king, along which the party proceeded, looked resplendent, was comfortable for all and resembled heaven itself.
There were rejoicings everywhere and rich food was procurable everywhere. There were shops and stalls and various objects were kept there for sale. The entire way was thronged with human beings. And it was decorated with various kinds of trees and creatures and various kinds of gems.
The great Baladeva, observing rigid vows, distributed amongst the Brahmanas profuse wealth and plentiful sacrificial presents, O king, at various sacred spots.
That chief of Yadu's race also distributed thousands of milch kine covered with excellent cloths and having their horns coated with gold, many horses born in different countries, many vehicles and many beautiful slaves.
Balarama also distributed to the foremost of the Brahmanas, the gems, garlands, diamonds, pure gold and silver and utensil made of iron copper.
Thus did the great Rama distribute wealth in various sacred shrines on the Sarasvati. In course of his travels, that noble hero of matchless power at last came to Kurukshetra.
Janamejaya said Describe to me, O foremost of men, the characteristics, the origin and the merits of the several Tirthas on the Sarasvati and the rites to be performed while going there.
Tell me these, in their order, O illustrious man. My curiosity is not to be satisfied, O foremost of all persons conversant with the knowledge of Brahman.
Vaishampayana said The account of the characteristics and origin of all these Tirthas, O king, is very lengthy. I shall, however, describe them to you. Listen to that sacred account, O king.
Accompanied by his priests and friends, Baladeva first went to the Tirthas called Prabhasa. There, the Lord of the asterism (viz., Soma), who had been suffering from phthisis, was freed from his disease. Regaining energy there, O king, be now lights up the universe. And because that foremost of Tirthas on Earth had formerly invested Soma again with effulgence, it is, therefore, called Prabhasa.
Janamejaya said "For what was the worshipful Soma afflicted with phthisis? How also did he bathe in that tirtha? How did he, having bathed in that sacred water, regain his lost power? Describe it to me fully, O great Muni.
Vaishampayana said Daksha had twenty seven daughters, O king. There he gave away (in marriage) unto Soma.
Connected with the several constellations, those wives, O king, of Soma of glorious deeds, served to help men in calculating time.
Endued with large eyes, all of them were peerless in beauty in the world. In beauty however, Rohini excelled them all.
The worshipful Soma took great fancy for her. She was very much liked by him and therefore, he enjoyed the pleasures of her company alone.
Formerly, O king, Soma lived long with Rohini exclusively. For this, those other wives of his, the constellations, became displeased with that high-souled one.
Going to their father Daksha, that Lord of creation, they said to him-"Soma does not live with us. He always lives with Rohini only.
All of us, therefore, O Lord of creatures, shall live in your house practising austere penances."
Hearing those words of theirs, Daksha saw Soma and said to him, ""Treat all your wives equally. Do not commit a great sin."
And Daksha then said to those daughters of his-"Go, all of you, to Shashin. At my command, he, surnamed Chandramas, will treat you all equally,"
Dismissed by him, they then proceeded to the house of him having cool rays. Still the worshipful Soma, O king, behaved as before, for pleased with Rohini alone, he always lived in her company.
His other wives then once more came to the abode of their father and said to him-"Serving you, we will live under your protection. Soma does not live with us and does not obey your commands."
Hearing those words of theirs, Daksha once more said to Soma-"Treat all your wives equally. Let me not, O Virochana, curse you."
Disregarding, however, the behest of Daksha, the worshipful Soma continued to live with Rohini alone. At this, his other wives became once more angry.
Going to their father, they bowed to him by lowering their heads and said-"Soma does not live with us. Give us shelter.
The worshipful Chandramas always lives with Rohini exclusively. He does not value your words and does not wish to love us. Therefore, save us so that Soma may accept us all.
Hearing those words, the worshipful Daksha, O king, became angry and imprecated the curse of phthisis upon Some. Thus did that disease affect the king of stars.
Afflicted with phthisis, the moon began to waste away day by day. He tried much to get rid of that disease by celebrating various sacrifices, O king. The Moon, however, could not free hiinself from that curse. On the other hand, hi daily grew lean and emaciated.
On account, of the wasting of Soma the deciduous herbs failed to grow, Their juices dried up they became tasteless and all of them lost their virtues.
And on account of the absence of the deciduous herbs, living creatures also began to die. Indeed, owing to the wasting of Soma, all creatures grew emaciated.
Then all the celestials, approaching Soma, O king, asked him, saying-"Why is it that your form is not so beautiful and resplendent as before? Tell us whence has originated this great calamity.
Hearing your answer, we shall do what is needed for removing your fear.” Thus addressed the god, having the hare for his mark, replied to them and informed them of the cause of the curse and of the phthisis with which he was attacked.
Having heard those words the celestials repaired to Daksha and said-"Be pleased O worship one, with Soma. Withdrew your this curse.
The Moon is very emaciated. Only a small portion of his body is seen. On account of his wasting, O Lord of the celestials, all creatures also are wasting. Creepers and herbs of various sorts are also wasting.
By their waste we ourselves also are suffering emaciation. Without us, what will this some universe be. Knowing this, O lord of the universe, it behoves you to be pleased with Soma."
Thus addressed, Daksha, that Lord of creatures, said:-"It is impossible to make my words prove otherwise.
By contrivance, however, O celestials, by words may be withdrawn. Let the moon treat his wives equally.
Having bathed also in that foremost of tirthas on the Sarasvati, the hare-embalmed god shall regain his strength. These words of mine are true.
For half the month Soma shall decrease every day and for half the month following he will increase daily. These words of mine are true.
Proceeding to the western ocean at the spot where the Sarasvati joins the ocean that vast repository of waters, let him worship that God of gods Mahadeva there. He will then regain his from and beauty."
Thus commanded by the Rishi Daksha, Soma then proceeded to the Sarasvati. He reached the greatest of tirthas called Prabhasa belonging to the Sarasvati.
Bathing there on the day of the new moon, that god of great energy and great effulgence women regained his cool rays and began again to lleum the universe.
All the creatures also, O king, having gone to Prabhasa, returned with Soma amongst them to where Daksha was.
Receiving them properly that Lord of creatures then sent them away. Plcased with Soma, the worshipful Daksha once more addressed him, saying-"Do not, O son, disregard and never disregard Brahmanas. Go and obey my commands."
Dismissed by him, Soma returned to his own abode. All creatures began to live joyously as before.
I have thus told you everything about how the Moon had been cursed and how also Prabhasa became the best of all tirthas.
On everyday of the new moon, O king, the god, having the hare for his mark, bathes in the excellent tirtha of Prabhasa and regains his form and beauty.
O lord of Earth, that tirtha is known by the name of Prabhasa, because bathing there the moon regained his great (Prabha) effulgence.
After this, the mighty and illustrious Baladeva proceeded to Chamasodbheda, that is to that tirtha which is called by that name.
Distributing many precious presents at that place, the hero, having the plough for his weapon, passed one night there and performed his absolutions duly.
The elder brother of Keshava then speedily repaired to Udapana. Although the Sarasvati is not visible there, yet persons endued with ascetic success, no account of their obtaining great merits and sanctity of that spot and also of the coolness of the herbs and of the land there, know that the river has an invisible current, O king, underneath the earth there.
Thus accosted by Vidura, king, Dhritarashtra became highly please, O monarch, with the act of Yudhishthira and Jishnu.
Inviting then, after proper examination, superior Rishis, for the sake of Bhishma, as also of his sons and friends, and causing a large quantity of food and drink to be prepared, and cars and other vehicles and clothes, and gold and jewels and gems, and slaves both male and female, and goals and sheep, and blankets and rich articles to be collected, and villages and fields, and other kinds of wealth to be kept ready, as also elephants and horses decked with ornaments, and many beautiful maidens who were the best of their sex, that foremost of kings gave them away for the behoof of the dead, naming each of them in due order as the gifts were made. Naming Drona, Bhishma, Somadatta, Valhika, and king Duryodhana, and each one of his other sons, and all his well wishers with Jayadratha as the first, those gifts were made in due order.
With the approval of Yudhishthira, that, Shraddha-sacrifice became marked by large gifts of wealth and profuse presents of jewels and gems and other kinds of riches.
Teller sand scribes on that occasion, under the orders of Yudhishthira, ceaselessiy asked the old king, Do you command, O king, what gifts should be made to these, All things are ready here-As soon as the king spoke, they gave away what he directed.
A thousand was given to him that was to receive a hundred and ten thousand was given to him that was to receive a thousand, at the command of the royal son of Kunti.
Like the clouds refreshing the crops with their downpours, that royal cloud pleased the Brahinanas by downpours of riches.
After all those gifts had been distributed, the king, O you of great intelligence, then deluged the assembled guests of all the four castes with repeated surges of food and drink of various tastes.
Indeed, the Dhritarashtra-ocean, swelling high, with jewels and gems for its waters, rich with the villages and fields and other foremost of gifts making its verdant islands, heaps of various kinds of precious articles for its rich caves, elephants and horses for its alligators and whirlpools, the sound of Mridangas for its deep roars, and clothes and wealth and precious stones for its waves, deluged the Earth.
It was thus, O king, that that monarch made gifts for the behoof, in the other world, of his sons and grandsons and departed manes as also of himself and Gandhari.
At last when he became tired with the work of making such profuse gifts, that great GiftSacrifice ended.
Thus did that king of Kuru's race celebrate his Gift-Sacrifice. Actors and mimes continually danced and sang on the occasion and contributed to the pleasure of all the guests. Food and drink of various tastes were given away in profusion.
Making gifts in this way for ten days, the royal son of Ambika, O chief of Bharatas' race, became liberated from the debts he owed to his sons and grandson. became liberated from the debts he owed to his sons and grandson.
Sanjaya said Thereafter king king Duryodhana, having regained his senses, once more opposed the invincible Bhima with a shower of arrows.
Once more uniting together, your sons, all mighty car-warrior, encountering Bhima in battle, begin to fight with him in all earnestness.
The mighty-armed Bhimasena also approaching his chariot mounted on it, and proceeded to that pare of the filed where your sons were.
Taking up a wonderfully tough bow endued with great energy, capable of depriving the enemy of his life, and diversely variegated, he (Bhima) began to pierce your sons with innumerable shafts in that battle.
Then king Duryodhana shortly wounded the mighty Bhima in his very vital parts with a Naracha of exceeding sharpness.
Thus deeply pierced by your son, that fierce bow-man, with eyes red in rage and out of fury drawing his bow-string fiercely.
Pierced Duryodhana on this two arms and breast, with three arrows; but O king, thus struck the latter wavered not, like a monarch of mountains.
Beholding those two enraged heroes strike one another in battle, the younger brothers of Duryodhana, all of whom were ready to lay down lives their in battle.
Bearing in mind their pre-concerted plan of afflicting Bhima of fierce deeds, began with an earnest determination, to strike him (from all sides).
Then the highly powerful Bhima beholding them make towards himself in battle, O monarch, rushed against them like an elephants encountering his compeers.
Then excited to fury, that hero endued with great fame and energy, afflicted your son Chitrasena, O monarch, with a long shaft.
Then in that conflict, O king, the descendant of the Bharata race smote your other sons with diverse kinds of arrows furnished with golden wings and charged with great impetus.
Then those twelve mighty car-warrior including Abhimanyu and others, arranging their troops in proper order,
And being dispatched by the very virtuous king Yudhishthira to follow behind Bhima, encounter, O mighty monarch, your princely sons, all excellent car-warrior.
Beholding those warriors on that chariots resemble the sun or the fire itself in effulgence, beholding all those fierce bow-men of burning effulgence and exceeding beauty,
Shine resplendent in that conflict being decorated with diadems of gold-your sons all endued with great strength abandoned fighting with Bhima. But the son of Kunti was unable to brook the sight of their leaving the combat alive.
Dhritarastra said What, O Sanjaya, did my shameless sons do when they beheld the grandson of Sini proceed towards Arjuna, crushing as he advanced my troops?
How indeed did those dying wretches set their heart on fight, when Sini's grandson who is equal to Savyasachin himself appeared before them?
What indeed, did the Kshatriyas defeated in battle do? How indeed did the illustrious Satyaki penetrate through their ranks?
O Sanjaya, tell me also, how could the grandson of Sini proceed to battle when all my sons were alive and fighting?
What I have heard from you, O son, appears to be exceedingly wonderful viz., the battle between the one and the many the latter counting many mighty car-warrior among them.
O Suta, I think Destiny is adverse to the interests of my sons, in as much as they are now being slaughtered by that mighty carwarrior of the Satvata race.
Even all my troops united together were not competent enough to withstand the enraged Yuyudhana; not to speak of the sons of Pandu.
Like a lion slaying other inferior beasts Satyaki is slaughtering my sons, having first vanquished in battle Drona that warrior accomplished in weapons and versed in all modes of warfare.
Countless heroes headed by Kirtavaiman himself, fighting heedfully, were not able to slay Satyaki in battle; so it is certain that the latter will vanquish my sons single-headed.
Even Phalguna himself did not fight in the manner in which the illustrious grandson of Sini has fought.
Sanjaya said All this has been brought about by your wicked policy and by the vile deeds of Duryodhana o king. O Bharata, now hear attentively what I am going to say to you.
At the command of your son, all those warriors then taking tremendous vows to fight
to the last, rallied and resolved upon fighting fierce.
Three thousand bowmen, commanded by Duryodhana himself and supported by a numerous body of Sakas, Kambojas, Valhikas, Yavanas, Paradas.
Kulindas, Tanganas, Amvartas, Pisachas, Barbaras and mountaineers, Oking, all inspired with rage and armed with stones.
Rushed against Sini's grandson like flights of insects falling upon a blazing fire. Five hundred other warriors united together, O king, then also assailed Satyaki.
Another large division consisting of a thousand chariots, a hundred mighty carwarriors, a thousand elephants, two thousand horses and innumerable foots soldiers, also assailed the grandson of Sini.
Then, O Bharata, Dushasana, urged those troops saying, slay him' and encompassed Satyaki there with.
Then we beheld the marvellous character of the prowess of Sini's grandson, in as much as single handed as he was he fearlessly fought on with the odds against him.
He then continually went on slaying the divisions of car-warriors elephants and horsemen and the robbers.
Like the autumnal sky bespangled with stars, the field of battle then became covered with car wheels broken and smashed by means of his mighty weapons with innumerable Akshas and beautiful car-shafts crushed to pieces with mangled elephants and broken standards with coats of mail and bucklers scattered all about and O sire, with garlands and ornaments and attires and Anukarshas.
Many best elephants prodigious mountainous and of the Anjanors, of the Vamana breed, O Bharata or of the Supratika Mahapadmat or Airavata or other breeds, many excellent tuskers, O king, lay prostrate on the ground, deprived of life. Satyaki then slew, O king, many foremost of steeds of the Vanaya, the mountain, the Kamboja and the Valhika breeds. The grandson of Sini also slaughtered foot soldiers there, in hundreds and thousands, born in various realms and belonging to various nationalities. Whilst those troops were being thus carnaged, Dushasana addressing the or
'Ye heroes, ignorant of the rules of fighting, fight on.” Why do you retreat? But seeing them break away in spite of all his commands yo!'r son Dushasana.
Urged on the heroic mountaineers skilled in fighting with stones saying-"You are all skillful in fighting. The Kauravas also are all ignorant of this mode of war-fare.
Do you slay then this hero who, desirous as he is of battle, is unacquainted with your manner of fighting. The Kauravas also are all ignorant of this mode of battle.
Rush upon Satyaki and fear not for he will not be able to reach you in battle. Thereupon all those mountain kings, all accomplished in fighting with stones.
Rushed upon the grandson of Sini like so many counsellors rushing in the train of a king. Then all those denizens of the mountains, armed with hollicks looking like the heads of the elephants.
Stood before Yuyudhana in that battle ready to strike others desirous of compassing the slaughter of the Satvata hero with their missiles.
They obstructed all the points of the compass, urged as they were by your son. Then as they rushed desirous of fighting with their stones.
Satyaki sped at them sharp arrows fixing them on his bow string. That awful shower of stones then discharged by the Mountaineers.
The foremost scion of the Sini race baffled with his Narachas resembling venomous reptiles. Then with those lustrous fragments of stones looking like a flight of fire flies.
Many of our soldiers were slaughtered; and O sire, cries of alas and Oh were heard in all directions. Then with heavy stones uplifted, five hundred heroic warriors.
Fell down, O king with their arms severed. Again a thousand warriors and other hundred thousand warriors.
Encounterirg Satyaki fell down with their arms bearing stones lopped off. Then many heroic warriors, accomplished in fighting with stones, began to fall down, with their purposes unsettled.
Stayaki then slew them by thousands and that appeared indeed wonderful. Then again many of them, returning to the charge, hurled at Satyaki showers of stones.
With swords and lances in their grasp, many Daradar, Tanjanas, Thasus, Lampakas and Pulindas, hurled their weapons at Satyaki.
But the latter well accomplished in the use of weapons cut all of them in pieces with his Narachns. Then as the stones were being broken in the air by sharp arrows.
The sound, that was created, caused many car-warriors, horses, elephants and footsoldiers to fly away. Pelted in all directions by fragments of stones, men, elephants and horses.
Were unable to stand in the field of battle, in as much as they felt as if bit by bees. The survivors, bathed in blood and with their heads and frontal globes shattered.
Of the elephant hosts, then began to break away leaning the car of Yuyudhana. Then the noise that your troops created, O sire.
Afflicted as they were with the shafts of that descendent of Madhu's race, was tremendous like that of the Ocean in a Parvadayi. Then hearing the cry and that tremendous din, Drona, addressing his charioteer, said
"O charioteer this mighty car-warrior, of the Satvata race inflamed with wrath, has shattered the host in many places and is now careering like the Destroyer in the field of battle.
O charioteer, drive my car to the spot whence this noise is coming. Surely Yuyudhana has now encountered these heroes that fight with the stones.
Yonder the car-warriors are leaving Satyaki being borne away by their flying steeds. Behold some are falling down on the spot with their bodies mangled.
Their drivers are not able to restrain their wild horses.” The charioteer hearing these words of Bharadvaja's son.
Replied unto Drona that foremost of all wielders of weapons saying-"O long-lived one, behold the army of the Kauravas routed in all directions.
Behold the warriors rush in all directions deserting their ranks! But in fact you behold those heroic Panchalas and Pandavas.
Advance desirous of encountering yourself. O subduer of foes, now behave yourself in the manner one should behave on such occasions.
Shall we proceed or stay here? Satyaki has gone far ahead of us." While the charioteer was thus speaking to the son of Bharadvaja, O sire.
The grandson of Sini suddenly came to view, engaged in siaughtering a large number of car-warriors. Those soldiers of yours while being thus slaughtered by Yuyudhana in battle.
They fled away from Yuyudhana's chariot towards the spot where Drona's division was placed. Those other car-warriors accompanied by Dushasana, all struck with panic, also rushed to the place where Drona's chariot was seen.
The Brahmana said Having crossed that impassable fortress (of the world) which has purposes for its gadflies and mosquitoes, grief and joy for its cold and heat, heedlessness for its blinding darkness, cupidity and diseases for its reptiles, wealth for its own danger on the road, and lust and anger its robbers. I have entered the extensive forest (of Brahma).
The wife of the Brahmana said Where is that foremost, O you of great wisdom? What are its trces? What are its rivers? What its mountains and hills? How far is that forest?
The Brahmana said There exists nothing that is separate from it. There is nothing more delightful than it. There is nothing that is un-separated from it. There is nothing more afflicting than it.
There is nothing smaller than that. There is nothing huger than that. There is nothing minuter than that. There is no happiness that can resemble it.
Twice-born persons. entering into it, at once get over both joy and sorrow. They (then) never stand in fear of any creature, nor does any creature stand in fear of them.
In that forest are seven large trees, seven fruits, and seven guests. There are seven hermitages, (forms of) Yoga concentration, and seven (forms) of initiation. This is a description of that forest.
The trees which stand filling that forest yield excellent flowers and fruits of five colours. seven
The trees which stand there filling that forest, yield flowers and fruits which are of excellent colours and which are, besides of two kinds.
The trees which stand there filling that forest, yield flowers and fruits of two colours.
The trees which stand there filling that forest, yield fragrant flowers and fruits of one colour.
The two trces which stand filling that forest, produce many flowers and fruits which are of unmanifest colours.
There is one fire here, possessed of a good mind. That is connected with Brahmana. The five senses are the fuel here. The seven forms of Libcration originating from them are the seven forms of Initiation. The qualities are the fruits, and the guests eat those fruits.
There, in various places, the great Rishis accept hospitality. When they, having been adored become annihilated, then another forest shines forth.
In that forest, Intelligence is the tree; Liberation is the fruit. Tranquillity is the shade of which it is possessed. It has knowledge for its resting house, contentment for its water, and the Kshetrajna for its sun.
Its end cannot be determined upwards, downwards, or horizontally.
Seven females always live there, with faces downwards, endued with effulgence, and the cause of generation. They take up all the different tastes from all creatures, cven as inconstancy sucks up truth.
In that itself live, and from that emerge, the seven Rishis who are crowned with ascetic success, having Vasishtha for their foremost.
Glory, effulgence, greatness, enlightenment; victory, perfection, and energy, these seven always follow this same like rays following the sun.
Hills and mountains also exist there, in a body; and rivers and steams carrying waters in their course, waters that are born of Brahma.
And there is a confluence also of rivers in the secluded spot for sacrifice. Thence those who are contented with their own souls proceed to the Grandfather.
They whose wishes have been reduced, whose wishes have been directed to excellent vows, and whose sins have been consumed by penances, merging themselves in their souls, succeed in attain to Brahma.
Tranquillity is lauded by those who are conversant with the forest of knowledge. Keeping that forest in view, they take birth so as not to lose courage.
Such is that sacred forest that is understood by Brahmanas, and understanding it, they live as directed by the Kshetrajna.
Bhishma said “O Rama, slay Bhishma, “having been thus addressed, my lord, he said to that weeping girl who urged him again and again.
"O princess of Kashi, I do not take up arms from my own desire, O you of fair complexion, except at the bidding of those conversant with the Vedas; what else shall I do for you?
O Princess, both Bhishma and Shalva act up to my words and I shall accomplish this work, Do not grieve.
But I shall not on any account take up arms except at the bidding of regenerate persons; for this is the vow I have made.
Amba said By some means or other, my distress has its origin in Bhishma; slay him therefore without delay, my lord.
Rama said O princess of Kashi, I tell you again that thought Bhishma is worthy of your worship, he will, at my word, take up both your feet on his head.
Amba said Kill Bhishma in battle, O Rama, for he roars like an Asura, after challenging him to fight if you desire, what is pleasing to me, O Rama; besides it is proper that you should perform what you have promised.
Bhishma said While the two, Amba and Rama, were thus conversing together, the Rishi, of extremely virtuous soul, said these words:
This is not proper for you, O you of long arms, to abandon a girl who has taken refuge with you. If, O Rama, Bhishma being challenged by you in fight,
Either says “I am vanquished" or acts !p to your words then the object of this lady will be fulfilled, O delighter of the Bhrigu race.
And your promise, my lord, will be redeemed, At the time (of war with the Kshatriyas), this was your promise, O Rama, O great sage.
Having conquered all the Kshatriyas at the time you made this promise to the Brahmanas. "If a Brahmana or a Kshatriya or a Vaishya or a Shudra in battle,
Becomes the destroyer of a Brahmana I shall slay him" O you of Bhrigu's race, Then, who out of fear will take refuge with me,
I shall never be able to abandon by any means so long I have some alive, even if a Kshatriyas comes to war with me.
"I shall slay that one, of blazing self though he be" O you of Bhrigu's race. O Rama, that Bhishma, the supporter of the Kuru race, is even such, Fight with him in battle therefore, O Rama.
Rama said I remember the promise that I made before, O you best among the Rishis, but in this instance I shall act in such a way that I may gain my object by peaceful means.
This work, aimed at by the princess of Kashis, is indeed great, Taking this lady, I shall go myself there where he is.
If Bhishma, proud of his feats in war, does not act up to my commands I shall certainly slay that arrogant one.
The arrows, shot forth by me, do not stick in the body of living creatures (but pass clearly through them); it is known to you in the with the Kshatriyas.
Rama saying this, along with those conversant with Brahma, those great devotees rose up intending to depart.
Then those devotees, staying there for the night, performed their Homa and other ceremonies and went away with the desire of taking my life.
Then did Rama depart accompanied by those utters of Brahma, making for Kurukshetra, O great king, and taking that girl with him.
All of them, namely those great-souled ascetics with that foremost among the race of Bhrigu at their head, having reached the river Sarasvati, encamped there.
Bhishma said On the third day of their encampment, the one of great vows sent me words: "I am come, do what is agreeable to me.”
Hearing of the arrival of that one endued with great strength at the boundary of my kingdom I went to that lord, the ocean of energy, with great cheerfulness,
With a cow before me and surrounded by Brahmanas, priests and preceptors who were equal to the gods themselves.
The son of Jamadagni, endued with luster, seeking me, accepted that worship and said these words,
Rama said I Bhishma, in what frame of mind was the daughter of the king of Kashis led away by you though you wanted her not; and why was she again sent away.
By you has this lady of spotless fame been robbed of virtue; for touched by you as she has been, for whom would it be proper to marry her?
Having been once led away by you she has been rejected by Shalva; therefore do at my words accept her, O Bharata.
Let this princess fulfill her object, О best among men, and it is not proper, O king, that she should be disgraced by you, O sinless one.
Seeing him absent-minded on her account I said, “I cannot again offer her to my brother by any means, O Brahmana,"
To me she said before, I belong to Shalva, you of the Bhrigu race, and permitted by me went towards his capital.
Not out of fear, nor out of pity, nor out of avarice and nor out of a desire to gain my object shall I abandon the duties of the Kshatriya order, such has been the vow made by me.
Then did Rama say to me with eyes expanded with wrath:-“If you do not act up to my words, O best among men,
I shall slay you along with your ministers;" he said thus to me again and again with eyes expanded with anger.
I again and again entreated that best among the Bhrigu race with sweet words, O chastiser among foes, but could not calm him down.
I then bowing my head to him said again to the best among the Brahmanas; "What is the reason of your proclaiming war with me?
In my childhood had you taught me the use of four kinds of arms, and I am thus your pupil, O you of Bhrigu race."
Then did Rama say to me with eyes red with anger, “You know me to be your preceptor, O Bhishma, and yet you will not accept this lady,
The daughter of the king of the Kashis for my gratification, O son of Kuru, endued with great intelligence. There is no other way of gratifying me, O delighter of Kuru's race.
Accept this lady, O you of long arms, and perpetuate your family. Being severed from the path of rectitude by yourself she gets no husband."
I said to Rama, the conqueror of hostile cites who was speaking thus: “This will not be, O regenerate Rishi, what is the use of labouring towards it.
O son of Jamadagni, considering that you were my preceptor in days of old I sought to gratify you before, my lord.
Who will permit a woman, who sighs for another and who is therefore like a poisonous snake, to remain in his house knowing the great evils thereof.
O you of great vows, I shall not for fear of Vasava even forsake my duties; either be gratified with me or do what you please without loss of time.
My lord of pure heart, even this Sloka is heard in the Puranas, sung by Maruta endued with a large soul.
The abandonment of a preceptor is provided when he is vain or has swerved from the right path or who does not know what his duties are.
I respected you very much so long because you were my preceptor; but since you do not know the duties of a preceptor, therefore shall I fight with you.
I shall not slay a preceptor in battle, especially as he is a Brahmana and you have been forgiven by me since you are old in devotion.
One, who seeing a Brahmana, ready to fight like a friend of the Kshatriyas, wrathfully slays him who flies not from the fled,
Is not guilty of slaying a Brahmana, such has been authoritatively laid down in the holy books, O you whose only wealth is asceticism, I am a Kshatriya observing the duties of my order.
Such a one as myself who treats such according to his merit does not act unrighteously and does not come by evils.
When one, able to discriminate the propriety of time and place and knowing both virtue and worldly good, is doubtful of his course, he should without hesitation do that which is virtuous.
Since you act unrighteously towards me in a matter connected with profit, I shall certainly fight with you in a great battle.
Behold the strength of my arms and superhuman prowess and what I am capable of, under such circumstances.
I shall do what I can and O regenerate one, I shall fight with you in Kurukshetra; and since you are desirous to fight, be prepared for battle.
Go, O you who are fond of war, and return to the field of Kurukshetra and I shall go there to fight with you, O you whose only wealth is devotion.
Being slain by a hundred arrows shot by me, you will obtain those regions earned by your asceticism, being sanctified by my weapons in the battle.
Where in days of days of old, you sanctified the name of your fathers, even there shall I sanctify you, O you of Bhrigu's race.
Therefore come there quickly, O you who are hard to vanquish in battle and I shall destroy your boast of days of old, which is even now referred to by Brahmanas,
The boast that you have indulged in for a long time past, namely the entire body of Kshatriyas have been conquered by me alone, listen to the cause thereof.
At that time Bhishma was not born not even a Kshatriya like myself, energetic beings were created afterwards, you consumed only straw.
He, who will remove your boasts of velour and desire for war, is now born. He is myself, Bhishma, the subjugator of hostile cities and I shall destroy your pride in battle. There is no doubt about it.
Bhishma said Then did Rama say to me with a laugh, O Bharata:-It is fortunate, O Bhishma that you want to fight with me in battle.
I shall now go, O son of Kuru, to Kurukshetra with you. I shall do what you say. Go there, O chastiser of foes.
There will your mother Jahnavi see yourself slain by my hundred arrows, O Bhishma, and be made the food of vultures and other birds of prey.
O ruler of the earth, let your mothe worshipped by Siddhas and Charanas seeing yourself slain by me, weep today.
Your mother of great parts, the daughter of Bhagiratha that gave birth to you, fool that you are, and affected by the desire of fight, is however undeserving of such a sight.
Come and let us go together, O Bhishma, who are hard to vanquish in battle and desirous of war; take, O son of Kuru, your chariots etc. O foremost among the Bharatas,
To Rama the conquered of enemies towns who thus said then I bowed my head and said "Be it so."
Rama, saying this, went to Kurukshetra with the desire of war and I too entering the city submitted every thing to Satyavati.
Then after performing propitiatory rites and being blessed by my mother and asking the twice born to bless me,
I mounted a beautiful chariot made of silver and drawn by white horses, beautiful to look at, furnished with good seats, and covered with tiger skins.
It was also furnished with great weapons and all other necessary things and guided by a charioteer of good birth well versed in the art of the management of horses,
Careful and well trained in battle and who had seen many deeds of bravery. I too, with my body covered with a white coat of mail,
And taking a white bow, went out, O best among the Bharatas with a white umbrella held over my head.
I was also fanned by white fans, O ruler of men. I was clad with white garments, white head dress and all my ornaments were white.
I went out of the city called after the elephant, being eulogized with prayers for my victory and approached the site of battle namely Kurukshetra.
Those horses fleet as the mind or the wind, urged by that charioteer, took me, O king, to the great battle.
Myself as also that Rama endued with luster having reached Kurukshetra was each desirous of showing our prowess.
Coming within the sight of that excellent ascetic Rama, I took my good conch and loudly blew it.
At the time, O king, there were ascetics and other dwellers of the forest as well as groups of gods with Indra at their head to see that fight.
There were seen at the time divine garlands and divine music and masses of clouds.
Then did all the devotees, the followers of the scion of Bhrigu's race, become the spectators and surround us.
Then did my divine mother, doing good to all creatures, in her own form say to me, O king, "what is this desired by you?
O supporter of the Kuru race, going to the son of Jamadagni I shall beg of him again and again saying: Do not fight with Bhishma.
Do not, my son fight thus with a Brahmana, O ruler of the earth, do not fight with the son of Jamadagni;" it was thus that she reproved me.
He has strength similar to that of Hara and he is the exterminator of the Kshatriya race, Rama with whom you desire to fight is well known to you.
Then did I say to that goddess after bowing to her and clasping my hands all that had happened in the election of husband, O foremost among the Bharatas.
I told her also the way Rama had been spoken to by me, O chief among kings, and the old doings of the daughter of the king of the Kashis.
Then my mother, the great river, going to Rama and trying to entreat that Rishi, that scion of Bhrigu's race for my sake,
Said these words: “Do not fight with Bhishma for he is your pupil” and he too said to her who was beseeching him. “Turn back the purpose of Bhishma. I am here because he does not perform what I desire."
Vaishampayana said Then did Ganga, out of affection for her son, come again to Bhishma but he with eyes expanded with wrath did not attend to her words.
Then did the great devotee of virtuous soul, the foremost of the race of Bhrigu present himself to his view and that best among the twice born summoned him to fight.
Markandeya said: The planets with their satellites, the Rishis and the mothers, Agni and numerrous other blazing countries and many other fearful dwellers of heaven waited on Mahasena with the mothers. The illustrious lord of the celestial, wishing to win victory and believing success to be difficult to be attained mounted his elephant. Airavata; and attended by the other celestial advanced towards Skanda.
Surrounded by all the celestial and armed with thunder, the mighty Indra with the object of killing Mahasena quickly marched with the fearful celestial army of great effulgence. They sounded their shrill war cry. Furnished with various sorts of war materials, armed with various armours and with numerous bows the warriors rode on various animals. When Mahasena saw the gloriously attired and brilliantly adorned Shakra advancing with the determination of killing him; he to advanced to meet him. O son of Pritha, the mighty Vasava, the lord of the celestial, then uttered a loud shout to encourage his warriors. Marching quickly to kill that son of Agni and being praised by the Tredasas and the great Rishis, he at last reached the abode of Kartikeya.
Thereupon the lord of the celestial with the celestial sent forth lion-like roars. Having heard that roar, Guha also roared like the Ocean.
On hearing that noise, the celestial army was agitated like the great ocean-and it was stunned and it remained fixed in one place.
Having seen the celestial come near him with the intention of killing him, that son of Agni was filled with anger and set forth rising flames of fire from within his mouth.
Those flames made the celestial army struggle on the ground. Their heads, their bodies, their arms and their riding animals were all burnt in that conflagration; they all appeared like stars displaced from their proper spheres. Thus afflicted they all abandoned the wielder of thunder and took protection of the son of Agni. Thus they secured peace. Being thus forsaken by the celestial, Indra hurled his thunder on Skanda.
O great king, it pierced the right side of Skanda and it severed that side of that highsouled being.
Being (thus) struck by the thunder, there rose another being from the body of Skanda. He was a gold-complexioned youth with a mace in his hand and celestial ear-rings in his ears.
Because he was born on account of the piercing of the thunder-bolt, he was named Vishakha. Seeing that another being looking like the fearful and all destroying Agni had arisen, he (Indra) was alarmed and with joined hands he sought the protection of Skanda. That high-souled deity asked him to abandon all fear. The celestial were then filled with joy and their musicians then began to play.
Uma said O Holy one, O you who had torn off the cyes of Bhaga and the teeth of Pushan, O destroyer of the sacrifice of Daksha, O threecyed deity, I have a great doubt.
Forinerly, the illustrious self-create created the four castes. Through the evil result of what deeds does a Vaishya became a Shudra?
Through, what acts does a Kshatriya become a Vaishya and a Brahmana becomes a Kshatriya? By what means may such degradation of castes bc warded off?
Through what deeds' does a Brahmana take birth in his next life, in the Shudra caste? Through what acts, O powerful deity, does a Kshatriya also come down to the status of a Shudra?
O sinless one, O lord of all created beings, do you, O illustrious one, remove this doubt of mine. How, again can the three castes naturally succeed in acquiring the status Brahmanahood?
The Illustrious One said The status of a Brahmana, O goddess is highly difficult to attain. O auspicious lady, one becomes a Brahmana through creation or birth. Similarly the Kshatriya, the Vaishya, and the Shudra, all becomes so through original creation. This is my opinion.
He, however, that is born a Brahmana goes down from his status through his own evil deeds. Hence, the Brahmana, after having acquired the status of the first order, should always protect it.
If one who is a Kshatriya or Vaishya performs those duties which are assigned to the Brahmana, after the manner of a Brahmana, he becomes a Brahman.
That Brahmana who renounces the duties of his order for following those of the Kshatriya, is considered as one who has fallen away from the status of a Brahmana and who has become a Kshatriya.
That little-witted Brahmana, who, moved by cupidity and folly, follows the practices assigned to Vaishyas, forgetful of his position as a Brahmana that is highly difficult to attain, comes to be considered as one who has become a Vaishya. Likewise, one who is a Vaishya by birth may, by following the practices of a Shudra, become a Shudra. Indeed, a Brahmana falling away from the duties of his own order. may go down to the status of even a Shudra.
Such a Brahmana, degraded from the order of his birth and outcasted, without attaining to the region of Brahman, sinks into Hell, and in his next birth becomes born as a Shudra.
A highly blessed Kshatriya or a Vaishya, who renounces the duties of his order, and follows the practices of a Shudra, falls away from his own order and becomes a person of mixed caste. It is in this way that a Brahmana, or a Kshatriya, or a Vaishya, comes by the position of a Shudra.
That man who has acquired clearness of vision through practice of the duties of his own casic, who is gifted with knowledge and science, who is pure (in body and inind), who knows every duty and is devoted to the practice of all his duties, is sure to enjoy the rewards of virtue.
I shall now recite to you, O goddess, a saying uttered by Brahman on this subject. The virtuous and those who are desirous of acquiring mcrit always pursue with firmness the culture of the soul.
The food that comes from cruel and fierce persons is censurable. So also is the food that has been cooked for serving a large number of persons. The same is said of the food that is cooked for the first Shraddha of a dead person. So also is the food that is sullied for the usual faults and the food that is supplied by a Shudra. These should never be taken by a Brahmana at any time.
The food of a Shudra, O goddess, is always disapproved of by the great deities. This, I think, is the authority enunciated by the Grandfather with his own mouth.
If a Brahmana, who has set up the sacred fire and who performs sacrifices, were to die with any portion of a Shudra's food remaining undigested in his stomach, he is sure to be born a Shudra.
On account of those remains of a Shudra's food in his stomach, he falls away from the position of a Brahmana. Such a Brahmana becomes surely a Shudra.
The Brahmana in his next life comes by the position of that order upon whose food he lives through life or with the undigested portion of whose food in his stomach he dies.
That man who having acquired the sacred position of a Brahmana which is so difficult to acquire, disregards it and eats forbidden food, falls away from his high status.
That Brahmana who drinks alcohol, who becomes guilty of Brahmanicide or mean in his conduct, or a thief, or who breaks his vows, or becomes impure, or unmindful of his Vedic studies, or sinful, or characterised by cupidity, or guilty of cunning, or a cheat, or who does not observe vows, or who marries a Shudra woman, or who derives his livelihood by pandering to the lusts of other people, or who sells the Soma plant, or who serves a person of a low caste, falls away from his status of Brahman-hood.
That Brahmana who violates the bed of his preceptor, or who takes a pleasure in speaking ill of him, falls away from the status of Brahmanahood even if he knows Brahma.
By these good deeds again, O goddess, when performed, a Shudra becomes Brahmana, and Vaishya becomes Kshatriya.
The Shudra should perform all the duties sanctioned for him, properly and according to the ordinance. He should always serve, with obedience and humility, persons of the three others castes and serve them with care.
Always following the path of virtue, the Shudra should cheerfully do all this. He should honour the celestials and twiceborn persons. He should observe the vow of hospitality to all persons.
With senses kept under control and becoming abstemious in food, he should never approach his wife except in her season. He should ever search after persons who are holy and pure. As regards food, he should eat that which remains after the needs of all persons have been fulfilled.
If, indeed, the Shudra wishes to be a Vaishya (in his next life), he should also abstain from meat of animals not killed in sacrifices. If a Vaishya wishes to be a Brahmana (in his next life), he should perform these duties. He should be truthful in speech, and shorn of pride or arrogance. He should be above all pairs of opposites. He should observe the duties of peace and tranquility.
He should worship the celestials in sacrifices, attend with devotion to the study and recitation of the Vedas, and become pure in body and mind. He should keep his senses under control, honour the Brahmanas, and seek the behoof of all the orders. Living like a householder and eating only twice a day at the appointed hours, he should satisfy his hunger with only such food as reinains after all the members of his family with dependants and guests have been fed. He should be abstemious in food, and act without being actuated by the desire of reward. He should be free from egotism. He should worship the deities in the Agnihotra and pour libations according to the ordinance. Performing the duties of hospitality towards all persons, he should, as already said, cat the food that remains after serving all others for whom it has been cooked. He should, according to the ordinances laid down, adore the three fires. Such a Vaishya of pure conduct is born in his next life in a high Kshatriya family.
If a Vaishya, after having taken birth as a Kshatriya, performs the usual purificatory rites, becomes invested with the sacred thread, and betakes himself of the observance of vows, he becomes, in his next life, an honoured Brahmana.
Indeed, after his birth as a Kshatriya, he should make presents, worship the deities in great sacrifices with profuse presents, study the Vedas, and desirous of attaining to Heaven, should adore the three fires.
He should interfere for removing the sorrows of the distressed, and should always rightcously cherish and protect his subjects. He should be truthful, and do all true works, and seek happiness in conduct like this.
He should administer proper punishments, without laying aside the rod of punishment for good. He should induce men to do righteous deeds. Guided by considerations of policy, he should take a sixth of the produce of the fields.
He should never indulge in sexual pleasure, but live cheerfully and independently, wellconversant with the science of Wealth or Profit. Of righteous soul, he should seek his married with only in her season.
He should always observe fasts, keep his soul under restraint, devote himself to the study of the Vedas, and be pure in body and mind, He should sleep on blades of Kusha grass spread out in his fired chamber.
He should pursue the three-fold objects of life, and be always cheerful. He should always say "it is ready” to Shudras desirous of food.
He should never wish for anything from motives of gain or pleasure. He should adore the ancestors and gods and guests.
In his own house he should live the life of a mendicant. He should duly worship the deities in his Agnihotra, morning, noon, and evening every day, by pouring libations according to the ordinance.
With his face turned towards the enemy, he should renounce his life-breaths in battle fought for the behoof of kine and Brahmanas. Or he may enter the three fires sanctified with Mantras and renounce his body. By doing all this he is born in his next life as a Brahmana.
Gifted with knowledge and science, purified from all dross, and fully conversant with the Vedas, a pious Kshatriya, by his own deeds, becomes, a Brahmana.
It is with the help of these deeds, goddess, that a person who has originated from a dreaded caste, viz., a Shudra, may become a Brahmana purged off of all sins and possessed of Vedic learning.
One who is a Brahmana, when he becomes wicked in conduct and observes no distinction about food, falls away from the status of Brahmanahood and becomes a Shudra.
Even a Shudra, O goddess, who has purified his soul by pure deeds and who has controlled all his senses, deserves to be waited upon and served with respect as a Brahmana. This has been said by the SelfCreate Brahman himself.
When a pious nature and pious deeds are seen in even a Shudra, he should, according to my opinion, be held supcrior to a person of the three twiceborn classes.
Neither birth, nor the purificatory rites, nor learning, nor offspring, can be considered as grounds for conferring upon one the dignity of a twiceborn person Indeed, conduct is the only ground.
All Brahmanas in this world are Brahmanas on account of conduct. A Shudra, if he is of good conduct, is considered as equal to a B-ahmana.
The position of Brahma, O auspicious lady, is equal wherever it exists. This is my opinion. He, indeed, is a Brahmana in whom the dignity of Brahman exists, that condition which is bereft of qualities and which has no stain attached to it.
The boongiving Brahman, while he created all creatures, himself said that the division of human beings into the four orders as dependant on birth is only for purposes of classification.
The Brahmana is a great field in this world, a field having feet, for it moves from place to place. He who plants seeds in that field, O beautiful lady, reaps the corps in the next world.
That Brahmana who wishes to secure his own good, should always live upon the remains of the food that may remain in his house after satisfying the need of all others. He should always follow the path of virtue. Indeed, he should tread along the path of Brahma.
He should live, engaged in the study of the Samhitas, and remaining at home he should perform all the duties of a householder. He should always be given to the study of the Vedas, but be should never derive the means of livelihood from such study.
That Brahmana who always acts thus, following the path of virtue, adoring his sacred fire, and engaged in the study of the Vedas, comes to be considered as Brahma.
Having acquired the position of a Brahinana, it should always be protected with care, O you of sweet smiles, by avoiding the stain of contact with persons born in inferior castes, by abstaining from the acceptance of gifts, and by other acts laid down in the scriptures.
I have thus told you a mystery, viz., the manner in which a Shudra may become a Brahmana, or that by which a Brahmana falls away from his own pure position and becomes a Shudra, stain of contact with persons born in inferior castes, by abstaining from the acceptance of gifts, and by other acts laid down in the scriptures.
I have thus told you a mystery, viz., the manner in which a Shudra may become a Brahmana, or that by which a Brahmana falls away from his own pure position and becomes a Shudra,
Sanjaya said Thereupon the high-souled Bhishma, thus deeply pierced by the dagger-like words of your son and overwhelmed with grief, spoke not even a single disagreeable word to your son.
Thus mutilated with those 'worldly daggers' and sighing like a snake, and meditating for a while, and possessed with rage and sorrow,
And raising, out of wrath, his two eyes, as if, O Bharata, desirous of consuming the universe with the celestial, the Gandharvas, and the Asuras, that foremost of those learned in the ways of the world (viz., Bhishma),
Coolly addressed these words to your son "Why, O Duryodhana, are you piercing me with these harrowing words of yours'
Me who ever endeavoring to the best of my abilities to accomplish what will be for your benefit, me who am ready to lay down my very life in battle, for doing good to you?
Is not this sufficient indication (of his invincibility) that heroic son of Pandavas and (Arjuna), gratified Agni by allowing it to consume the Khandava foremost, after having vanquished his opponents in battle?
When, O mighty-armed hero, that son of Pandu released, with force, you captured by the Gandharvas, that indeed, is indication enough (of his prowess)
On that occasion when your uterine brothers of great heroism, as also, O lord, Radha's son of Suta race had fled forsaking you, the rescue effected by Arjuna is indeed indication enough of his prowess.
That in the kingdom of Virata, singlehanded, he encountered our assembled host is indication enough.
That vanquishing the wrathful Drona and myself in battle, he succeeded in taking off our raiment's, is indication enough.
That he conquered the great bowman, the son of Drona as also the son of Sharadvata on the occasion of the capture of the capture of Virata's kine, is indeed indication enough.
That conquering Karna ever bragging of his manliness, he gave robes to Uttara is a sufficient indication.
That the son of Pritha vanquished in battle the Nivatakavacha brothers difficult of vanquishment by Indra himself is indication enough of his velour.
What man is capable of conquering the mighty son of Pandu, who is protected by the Protector of the worlds, the wielder of the conch, discus and the mace divine.
The son of Vasudeva is of infinite prowess, and is the Destroyer of this creation. He is the Lord of all, the God of Gods, the Supreme Soul and Eternal.
Diversely, O king, has He been described by Narada and other illustrious sages. But through your folly, O Suyodhana, you do not seem to recognise what you should do and what you should not.
A man on the brink of death sees everything to be made of gold; so also, O son of Gandhari, you see everything to be invested with a yellow hue.
You have yourself sowed implacably enmity between yourself on the one side and the Pandavas and Srinjayas on the other. Let us now see you fight with them in battle. Display your manliness.
I, however, O foremost of men, shall slay the assembled Panchalas and Somakas excepting only Shikhandin.
Either slain by them in battle, I shall go to the mansion of Death or slaying them I shall afford delight to you.
In the palace of Draupada, Shikhandin was first born as a woman; then through the virtue of a boon he became a male being. This one is the Shikhandin of old.
Even if I were to loose my life, O Bharata, I shall not slay him. This now is the same Shikhandin whom the creator made a female.
Pass the night in tranquil sleep, O son of Gandhari; tomorrow I shall fight a terrible fight, of which men shall speak so long as the earth will endure."
This spoken to, your son, O ruler of men, came out and saluting the reverend signor, with his head, he (your son) replied to his own tent.
Thereafter the king reaching his own tent, and ordering his illustrious officers to retire, that destroyer of foes entered his own camp.
There in his tent that ruler of men passed the night. When the night had passed away, the king, rising at the break of day,
Ordered, his royal warriors saying 'Arrange the forces in battle-order. Today, waxing irascible in battle, Bhishma shall slay the Somakas.'
Having heard those copious lamentation of Duryodhana in the night, and regarding them, O king, as commands to himself,
The son of Shantanu was greatly depressed; and he censored the life of dependency and reflected for a long time, desirous of encountering Arjuna in battle.
Coming to know from outward expressions what the son of Ganga had been thinking of, Duryodhana, O mighty monarch ordered Dushasana saying.
"O Dushasana, without delay draw up our chariots for protecting Bhishma. Urge to battle all our two and twenty divisions.
Even that for which we have been longing all these yards, have now come to pass, viz., the slaughter of the Pandavas with all their troops and the acquisition of the kingdom by ourselves.
Therefore, I now consider our highest duty to be the protection of Bhishma. Protected and assisted by us, he will slay the Parthas in battle.
That pure-souled one had said 'I will not slay Shikhandin; for this one was a female before, O king, so I should avoid him in battie.
All the world know, that to compass the pleasure of my father, O mighty armed one, I formerly relinquished a swelling kingdom and the company of woman.
Therefore, O foremost of men, I will not slay in battle females or those who were females before. I tell this truly.
Before the commencement of the battle I have told you, and you have heard that this Shikhandin was born formerly as a female and was called Shikhandin.
Born as a female child she has come to be a man. If now I am to fight with him I will sped my shafts towards him on no account.
I will, O sire, slay all other Kshatriyas in battle, who, desirous of victory to the Pandavas, shall happen to encounter me in the van of the battle.'
Thus did that foremost of the Bharatas, accomplished in the Vedas, namely the son of Ganga address me. So I consider our foremost duty to be the protection of Ganga's son to the best of our abilities.
If left unprotected, in a great forest, even a wolf can slay a lion. We should not allow Ganga's son to be slain by Shikhandi like a lion slain by a wolf.
Our maternal uncle Shakuni, Shalya, Kripa, Drona, and Vivingshati, should protect, putting forth their best energies, the son of Ganga. If he is duly protected, victory indubitably will be ours."
Hearing these words of Duryodhana, all those warriors surrounded on all sides with a host of cars, the son of Ganga.
Then your sons, surrounding Ganga's son, proceeded to battle shaking the earth and the heavens and agitating the Pandavas.
The mighty car-warriors of the Kurus, clad in Armour, and supported by those cars and many elephants formed themselves in battlearray encircling Bhishma.
Protecting that mighty car-warrior Bhishma, they stood like the celestial protecting the wielder of the thunder-bolt in the battle between themselves and the Asuras.
Thereafter king Duryodhana addressing his brothers once more said “Yudhamanyu protects the left wheel of Arjuna's chariot and Uttamaujas protects the right. Thus protected, Arjuna protects Shikhandin. O Dushasana, so arrange, that Shikhandin, thus protected by Arjuna, may not slay Bhishma left unprotected by ourselves.” Hearing the words of his brothers, your son Dushasana,
Placing Bhishma at the van proceeded to battle, surrounded by the troops. Beholding Bhishma thoroughly encompassed by a host of cars,
Arjuna, the foremost of car-warrior said to Dhrishtadyumna; Let, O Prince of the Panchalas, Shikhandin, that foremost of men be placed face to face with Bhishma. I myself will be his protector, O Prince.
Uma said O Holy One, O lord of all beings, O you adored of deities and Asuras equally, tell me what are the duties and derelictions of men. Indeed, O powerful one, remove my doubts.
It is by these three, viz., thought, word, and deed, that men become fettered with bonds. It is by the same three that they become freed from these fetters.
By following what conduct, Ogod, indeed, by what kind of acts, by what behaviour and qualities and words, do men succeed in ascending to Heaven?
The God of Gods said O goddess, you are well conversant with the true meaning of duties. You are ever devoted to Virtue and Self-control. The question you have asked me is fraught with the benefit of all creatures. It increases the intelligence of all persons. Do you, therefore, listen to the answer.
Those persons who are devoted to the Religion of Truth, who are righteous and destitute of the indications of the several modes of life, and who enjoy the wealth acquired by fair means, succeeds in ascending to Heaven.
Those men who are freed froin all doubts, who are gifted with omniscience, and who have eyes for seeing all things, are never fettered by either virtue or sin. Those men who are shorn of all attachments, can never be fettered by the chains of action.
They who never injure others in thoughts, word, or deed, and who never attach themselves to anything, can never be fettered by deeds.
They who abstain from kiiling any creature, who are gifted with righteous conduct, who have mercy, who treat friends and foes equally, and who are self-controlled, can never be fettered by acts.
Those men who are gifted with mercy towards all beings, who succeed in creating the confidence of all living creatures, and who men have shaken off malice in their conduct, succeed in ascending to Heaven.
Those men who have no no desire to appropriate others' properties, who never associate with the spouses of others, and who enjoy only such wealth as has been acquired by fair means, succeed in ascending to Heaven.
Those men who treat the wives of other people as their own mothers and sisters and daughters, succeed in attaining to Heaven.
Those who abstain from misappropriating others' things, who are perfectly contented with what they themselves possess, and who live depending upon their own destiny, succeed in ascending to Heaven.
Those men who never know other peoples' wives, who are masters of their senses, and who are given to righteous conduct, succeed in ascending to Heaven.
This is the path, created by the gods, that the pious should follow. This is the path, freed from passion and aversion, sanctioned for the pious to follow.
Those men who are devoted to their own wives and who seek them in only their seasons, and who do not indulge in sexual pleasure, succeed in ascending to Heaven.
For the sake of multiplying their merit or for acquiring their means of livelihood, the wise should follow charity, penances and purity of both body and mind. Those who wish to ascend to Heaven, should follow in this tract and not any other.
Uma said Tell me, O illustrious-god, O sinless lord of all creatures, what are those words by which one becomes fettered and what are those words by speaking which one may be freed from fetters.
Maheshvara said Those men who never tell falschood for either themselves or for others, or in jest or for exciting laughter, succeed in ascending Heaven.
They who never tell lies for acquiring their livelihood or for acquiring merit or through mere caprice, succeed in ascending to Heaven.
They who utter words which are smooth and sweet and faultless, and who with sincerity welcome all whom they meet with, succeed in ascending to Heaven.
They who never utter words which are harsh, bitter and cruel, and who are free from deceitfulness and evil of every kind, succeed in ascending to Heaven.
Those men who never utter deceitful words which create disunion between friends and who always speak what is true and what promotes good feelings, succeed in ascending to Heaven.
Those men who avoid harsh words and abstains from quarrels with others, who are equal in their conduct to all creatures, and who have governed their souls, succeed in ascending to Heaven.
They who abstain from evil speech or sinful conversation, who avoid disagreeable speeches, and who utter only auspicious and agreeable words, succeed in ascending to Heaven.
They who never utter, under anger, such words as cut others to the quick, and who, even when under the influence of anger, speak words what are peaceful and agreeable, succeed in ascending to Heaven.
This religion, O goddess of speech, should always be followed by men. It is auspicious and characterised by Truth. The wise should always avoid untruth.
Uma said Tell me, O god of gods, O holder of Pinaka, O you who are highly blessed, what those thoughts are by which a person may be fettered.
Maheshvara said Gifted with merit that originates from mental acts, O goddess, one ascends to Heaven. Listen to me, O auspicious one, as I recite to you what those acts are.
Listen to me, Oyou of sweet face, how also a mind of illregulated features, becomes fettered by illregulated or evil thoughts.
Those men who do not seek, even mentally, to take other peoples things even when they lie in a lone forest, succeed in ascending to Heaven.
Those who not others' belongings, even when they see it lying in a house or a village that has been deserted, ascend to Heaven.
Those men who do not seek, even mentally, to associate with the married wives of others, even when they see them in deserted places and under the influence of desire, succeed in ascending to Heaven.
Those men who, meeting with friends or enemies behave in the same friendly way towards all, succeed in ascending to Heaven.
Those men who are possessed of learning and mercy, who are pure in body and mind, men care who are firm in truth, and who are contented with what belongs to them, succeed in ascending to Heaven.
Those men who do not bear illwell to any creature, who do not stand in need of labour for their livelihood, who bear friendly hearts towards all beings, and who entertain mercy towards all, succeed in ascending to Heaven.
Those men who have faith, who have mercy, who are holy, who scek the company of holy men, and who know the distinctions between right and wrong, succeed in ascending to Heaven.
Those men, O goddess, who know the consequences of good and bad deeds, succeed in ascending to Heaven.
Those men who are just in all their dealings, who have desirable accomplishinents, who are devoted to the deities and the Brahmanas, and who are persevering in doing all good acts, succeed in ascending to Heaven.
All these me, O goddess, succeed in ascending to Heaven through the meritorious results of their deeds. What else do you wish to hear?
Uma said I have a great doubt, O Maheshvara, on a subject about human beings. You should explain it to me carefully.
By what deeds does a man succeed, O powerful deity, in acquiring a long life? By what penances also does one acquire a long life?
By what acts does one become shortlived on Earth? O you who are perfectly stainless, you should tell me what are the consequences of acts.
Some have great good fortune and some suffer from misfortune. Some are possessed of noble, and some are of ignoble, birth.
Some have such repulsive features as if they are made of wood, while others look very handsome at even the first sight.
Some appear to have no wisdom, while others are possessed of it. Some, again, are seen gifted with high intelligence and wisdom, enlightened by knowledge and science.
Some have to suffer little pain, while others there are that are loaded with heavy calamities. Such diverse sights are seen of men. O illustrious one, you should tell me the reason of all this!
The God of Gods said Indeed, O goddess, I shall describe to you the fruits of acts. It is by them that all human beings in this world enjoy or suffer the consequences of their acts.
That man who assumes a dreadful aspect for the purpose of taking the lives of other creatures, who arms himself with strong sticks for injuring other creatures, who is seen with uplifted weapons, who kills living creatures, who is shorn of mercy, who always causes tribulation to living beings, who refuses to grant protection to even worms and ants, who is cruel, one who is such, O goddess, sinks in Hell. One who has an opposite disposition and who is righteous in deeds, becomes born as a handsome man.
The man who is cruel, goes to Hell, while he who is merciful, ascends to Hcaven. The man who goes to Hell, has to suffer great misery.
One who, having sunk in Hell, rises therefrom, takes birth as a shortlived man.
That man who is given to slaughter and injury, O goddess, becomes, through his sinful deeds, liable to destruction. Such a person becomes disagreeable to all creatures and shortlived. That man who belongs to what is called the White class, who abstains from the destruction of living crcatures, who has thrown away all weapons, and never inflicts any punishment on any body, who never injures any creature, who never causes anybody to kill creatures for him, who never kills or strikes even when struck or attempted to be killed, who never sanctions or approves an act of destruction, who is gifted with mercy towards all creatures who treats others as his own self, such a superior man, O goddess, succeeds in acquiring to the dignity of a celestial. Filled with joy, such a man enjoys various kinds of luxurious articles.
If such a person is ever born in the world of men, he becomes longlived and enjoys great happiness.
This is the way of those who are uf righteous conduct and righteous deeds, and who are blessed with longevity, the way that was marked out by the SelfCreate Brahman himself and which is marked by abstention from the destruction of living creatures.
Bhishma said Thus addressed by his father, Shuka, highly praising these instructions of the great Rishi, began to ask the following questions regarding the import of duties which brings on Liberation.
Shuka said By what means does a wise man well-read in the Vedas, observant of sacrifices, and shorn of malice attains to Brahma which is incapable of being apprehended by either direct evidence or inference, and incapable of being described by the Vedas.
Asked by me, tell me by what means can Brahma be known. Is it by penance, by Brahmacharya, by renunciation of everything, by intelligence, by help of the Sankhya philosophy, or by the Yoga?
What are the means and what sort of singleness of purpose may inen acquire regarding both, viz., the mind and the senses? You should explain all this to me!
Vyasa said No man achieves success by any other means save the acquisition of knowledge, the practice of penances, the control of the senses, and renunciation of everything.
The great elements (five in number) represent the first creation of the Self-create. They have been very largely put in embodied creatures living in the world of life.
The bodies of all embodied creatures are originated from earth. Their humours originate from water. Their eyes originate from light. Prana, Apana (and other vital breaths), depend on the wind. And, lastly, all unoccupied apertures within them originate from Space.
Vishnu is in the feet (of living creatures). Indra is in their arms. Within the stomach lies Agni, desirous of eating. The points of the horizon are in the ears, the organ of hearing. Speech, which is the goddess of learning, is in the tongue.
The ears, skin, eyes, tongue, and nose forming the fifth, are the senses of knowledge. These exist for apprehending their respective objects.
Sound, touch, from, taste, and scent for the fifth, are the objects of the (five) senses. These should always be considered as distinct from the senses.
Like the charioteer driving his well trained horses along the paths he likes, the mind, imoves the senses. The mind, in its turn, is inoved by the Understanding sitting in the heart.
The mind is the lord of all these senses employing them in their functions and guiding controlling them. Likewise, the Understanding is the lord of the mind.
The senses, the objects of the senses, the attributes of the objects of Nature, understanding, mind, the vital our and individual soul dwell in the bodies of all embodied creatures.
The body within which the Understanding lives, has no real existence. The body, therefore, is not the seat of the Understanding. Nature (Prakriti), endued with three qualities, is the refuge of the Understanding which exists only in the form of a sound. The Soul also is not the refuge of the Understanding. It is Desire which creates the Understanding. Desire, however, never creates the three qualities.
The wise man, capable of controlling his senses, sees the seventeenth, viz., the Soul as surrounded by six and ten qualities, in his own Understanding by the help of the mind.
The Soul cannot be seen with the help of the eye, or with that of all the senses. Getting over all, the Soul can be seen by only the light of the mind's lamp.
Shorn of the properties of sound and touch and form, without taste and smell, indestructible and without a body and without senses, it is nevertheless seen within the body.
Unmanifest and supreme, it lives in all mortal frames, Guided by the preceptor and the Vedas, he who sees it hereafter becomes Brahma's self.
The wise see impartially a Brahmana gifted with knowledge and disciples, a cow, an elephant, a dog, and a Chandala.
Transcending all things, the Soul lives in all creatures, mobile and immobile.
When a living creature sees his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma.
One occupies the Supreme Soul proportionate to what is occupied in one's own soul by Vedic sound. He who can always realise the identity of all things with his own self, forsooth, acquires immortality.
Even the gods are stupefied in the path of that trackless man who forms the soul of all creatures, who is engaged in the well being of all creatures and who wishes to attain to the final refuge (of all things).
Indeed, the road which is followed by men of knowledge is as invisible as that of birds in the sky or of fish in water.
Time, by its own power, cooks all entities within itself. No one, however, knows That in which Time, again, is itself cooked.
That does not take place above, or in the middle or below, or in transverse or in any Other direction. That is no tangible thing and cannot be found in any placc.
All these worlds exists within That. There is nothing in these worlds which exists out of That. Even if one goes on ceaselessly with the motion of arrow shot off the bow-string, even if one goes on with the speed of the mind itself, one would not still get at the end of that which is the cause of all this. There is nothing grosser than that.
His hands and feet are everywhere. His cyes, head, and face are everywhere. His ears are everywhere in the universe. He exists Occupying all things.
That is minuter than the minutest, and is the heart of all things. Though existing, that is still imperceptible.
Indestructible and destructible,-these are the dual forms of the (Supreme) Self. The existence it shows in all mobile and immobile entities is destructible; while the existence in shows in Chaitanya is celestial, immortal, and indestructible.
Though the master of all existent beings both mobile and immobile, though inactive and shorn of attributes, it enters nevertheless the well-known house of nine doors and becomes engaged in action.
Wise men who can see the other shore hold that the Supreme Soul becomes endued with the attribute of action on account of motion, pleasure and pain, variety of form, and the nine well-known possessions.
That indestructible Soul which is said to be endued with the attribute or action is nothing else than the indestructible Soul which is said to be inactive. A learned person, by attaining to that indestructible essence, gives up for ever both life and birth.
Nakula said Words of different degrees of worth have been said by the just king, O Madhava, who knows what righteousness is and who is benevolent; and they have all been heard by you.
Bhimasena, having ascertained the wishes of the king, has dwelt on peace as well as on his own strength of arms, O Madhava.
In the same way what has been said by Falguna has been heard by you; and your own opinions, O hero have been expressed by you.
Shutting your mind to all this and hearing what the intentions of the enemy are, do that what you consider to be opportune, O foremost among men.
Different conclusions are arrived at in different matters, O Keshava, but with a view to success, O chastiser of your enemies, a thing ought to be done by man at the right moment.
An object, settled on in a particular way, again becomes different, when the conditions are changed; therefore man cannot stick to the same opinions in this world, O you foremost among men.
While residing in the wood, we were of a different inclination; and while in concealment we came to be of other inclination. But now when we are out of concealment, when we can expose ourselves to the view of others, our inclinations are again changed.
O you of the Vrishni race, the love of kingdom, which now exists among us, did not exist to the same degree when we wandered in the woods.
Hearing that, we are returned from our exile in the woods, O hero. These seven Akshauhinis have gathered round us through your grace, OJanardana.
What man is there who, seeing these tigers among men of inconceivable strength and prowess and ready for battle with all their arms, will not be struck with fear?
Therefore do you in the midst of the Kurus speak words fraught with mildness, so that the foolish Suyodhana may not be struck with fear; and then (when these have failed) use threats.
Yudhishthira, Bhimasena, Vibhatsu, Aparajita, Sahadeva, myself Rama and yourself, O Keshava, Satyaki, Virat of great strength with his son, Drupada with his minister and Dhrishtadyumna, O Madhava, the king of Kashi of great strength and Dhrishtaketu, the lord of the Chedis-what earthly mortal is there of flesh and blood, who fight against these in battle.
Therefore you will the moment you go there, accomplish without doubt the only object desired by the virtuous king, O you of long arms. are
Vidura, Bhishma and Drona with Bahlika are capable of understanding yourself and of speaking words of wisdom of wisdom which beneficial at the same time.
And they too will lead Dhritarashtra, the lord of men and that Suyodhana of wicked nature with his ministers to do as you bid.
When you, O Janardana, speak and Vidura hears on subjects conducive to their interests; what subject is there in the world which you cannot turn smooth and clear.
Brihadashva said: As the bird course through the sky, so he (king Nala) speedily crossed the rivers, mountains, woods and lakes.
While the car was thus coursing, the conqueror of hostile towns, the king Vangasura, saw his sheet drop down upon the ground.
When the garinent had thus dropped down, then the lofty-minded king instantly expressed to Nala his desire to recover it. O you of profound intelligence, do you restrain these horses of great swiftness, until Varshneya bring me back my upper garment here.
Thereupon, Nala said to him in reply, “Your garment had dropped down far away; that is, we had advanced about eight miles from that place. It is, therefore, impossible to recover it.”
O monarch, having been thus addressed by Nala, the royal son of Vangasura came near a tree, called Vibhitaka with fruits, in the wood.
Beholding the tree, the king instantly said to Bahuka: “O charioteer, do you also see my great power of calculation.
All men do not know all things; in fact, there is none, who is acquainted with all the branches of knowledge. In one person, the knowledge in its entirety, is not centered.
O Bahuka, the leaves and fruits that have fallen from the tree (respectively) exceed the leaves and fruits, that are on the tree itself, by one hundred and one. O Bahuka, these two branches of the tree contain five millions of leaves. Examine the two branches and all their boughs and their fruits will number two thousand and ninety-five."
Thereupon Bahuka stopped the car and addressed the king, “O monarch, O the chastiser of foes, you are saying to me what is beyond my power of perception. O king, I will make this matter perceptible (by my sense) by cutting down the tree Vibhitaka; and when I will really count, there nothing will remain to be supposed. O foremost of kings, I will hew down the tree Vibhitaka in your presence. I do not know whether what you say will really come to pass or not.
O ruler of men, I will number the fruits of the tree, while you will see it. Let Varshneya pull up the reins of the horses for a moment."
The monarch asked the charioteer not to lose any time. But Bahuka, with great humility, answered him, saying, "Do you wait for a moment; or, if you are in a hurry, go then with Varshneya, as your charioteer. The way goes smooth and straight."
O descendant of the Kuru race, king Rituparna, having comforted Bahuka, addressed him, saying: "O Bahuka, there is none else in this world, who is like you, as a charioteer.
O you versed in the equestrian science, I desire to go to the country of the Vidharbhas with your assistance. May I obtain your protection. It is necessary for you not to cause any obstacle.
O Bahuka, I shall fulfill your desire, (that is, whatever you will tell me) if you take me today to the country of the Vidharbhas and make me see the sun-rise."
Thereupon Bahuka answered him, saying: "Having counted the (leaves and fruits of) Vibhitaka tree. I shall go to the country of the Vidharbhas. Act up to my words."
Surely the king most unwillingly said to him count. (He also said), “O unblameable one, O you versed in the knowledge of horses, having counted (the leaves and fruits of) one portion of this branch, you will be satisfied of the truth of my affirmation." He (Nala) then dismounted from the car with all haste and cut down the tree.
Then again he numbered all the fruits; and found out the truth of what the king had said; and, thus struck with astonishment, he addressed the monarch, saying,
"O king, this is most wonderful. I found your high proficiency (in calculation), O monarch, I desire to be informed of your art, by (virtue of) which you have known all this." Thereupon the prince, as he was most desirous to go speedily, said to him this" "Do you know that I am conversant with the play at dice and versed in calculation as well."
Then Bahuka said to him" "O foremost of men, do you impart this art to me and take from me my knowledge, regarding the management of horses."
Thereupon king Rituparna, for the reason of the great importance of his business and also for his extreme desire to acquire the knowledge of horses, agreed to what Bahuka had said.
"As you have asked, do you take from me my great skill at dice. O Bahuka, let my knowledge of horses remain with you in trust. Thus saying, king Rituparna gave Nala his knowledge of the play at dice.
When he (Nala) thus acquired the knowledge of this art of playing at dice Kali came out of his body; while he continued to vomit from his mouth the most virulent poison of Karkotaka. Then that fire of curse (by Damayanti), by which Kali had greatly been afflicted, also came out of his body. In fact, the king, like one of unregenerate soul, had long remained repressed by him (Kali).
Thereupon Kali, with his soul freed from the poison, assumed his own form. Then Nala, the prince of the Nishadhas, became angry and was intent upon cursing him.
Kali became frightened; and, trembling with fear, folded his hands; and said to him this: “O king, restrain your anger and, in return, I will impart you great fame.
The mother of Indrasena cursed ine in wrath long ago, that is, at the time when she had been left by you. From that time forward I have greatly been oppressed (by that curse).
O foremost of kings, O unconquered one, burning day and night in the poison of the prince of the snakes, I most miserably resided within you.
I place myself under your protection. Do you listen to these my words. Should you not curse me, who am seeking your protection and greatly terrified by you, then the men of this world, attentively repeating your story, will never have any fear on my account.” Having been thus said, king Nala suppressed his own wrath.
Thereupon Kali became terrified and instantly entered into the three Vibhitaka. While Kali, thus conversing with the king of the Nishadhas, was invisible to others.
Thenceforth the king became freed from all afflictions; and, having numbered the fruits of the tree, he was filled with great joy and was endued with great energy. Then the mighty one mounted on the car; and, urging the swift steeds, proceeded onwards.
Having been possessed by Kali, the Vibhitaka tree grew worthless. Highly satisfied at the very core of his heart, Nala urged the excellent horses which, like the birds, mounted again and again into the air. Thus the glorious monarch proceeded in the direction of the country of the Vidharbhas.
When Nala went a long way off, Kali too returned home. Thus prince Nala, having been left by Kali, became delivered from all afflictions. But, O monarch, that ruler of the earth did not regain his native form.
Pulastya said: O king of kings, one should then go to Kurukshetra, adored by all and at the sight of which sins of all creatures are destroyed.
He who always says, “I shall go to Kurukshetra, I shall live in Kurukshetra" is cleansed off all his sins.
The very dust of Kurukshetra carried by the wind leads even the man of sinful deeds to the highest state.
He who lives in Kurukshetra which is situated south of the Sarasvati and the north of the Drishadvati (really) lives in heaven.
O hero ever stcady in battle and should live there for a month where flows the Sarasvati. Brahma and other celestials, the Rishis, the Siddhas, the Charans.
The Gandharvas, the Apsaras the Yakshas, the Nagas, O ruler of earth, O descendant of Bharata, all often go to that greatly sacred Brahmakshetra.
O hero steady in battle, even the sins of him who only mentally desires to go to Kurukshetra are all destroyed; and he goes to the region of Brahma.
O perpetuator of the Kuru race, he who goes to Kurukshetra with due respect, obtains the fruits of Rajasuya and Ashvamedha sacrifices,
Then saluting the greatly powerful gatekeeper, the Yaksha, Mankanaka, one obtains the fruits of giving away one thousand kine.
O virtuous man, O king of kings, one should then go to the excellent region of Vishnu, called Satata, where Hari is always present.
Bathing there and bowing to Hari, the creator of the three worlds, one obtains the fruits of Ashvamedha sacrifice and goes to the region of Vishnu. Then one should go to the Tirtha named Pariplava, celebrated all over the three worlds. O descendant of Bharata, he obtains greater fruits than those of the Agnishtoma and Atiratha (sacrifices).
Then going to the Tirtha, called Prithivi one obtains the fruits of giving away one thousand kine. O ruler of men, going to the Salukini, the pilgrim, bathing there in the Dasashvamedha obtains the fruits of ten Ashvamedha sacrifice. Then going to the excellent Tirtha of the Nagas, called Sarpadevi. One obtains fruits of the Agnishtoma (sacrifice) and goes to the region of the Nagas. O virtuous man, one should then go to the gate-keeper, Tarantuka. Living there for only one night, one obtains the fruits of giving away one thousand kine. Then going to the five rivers with regulated diet and subdued soul and bathing in the Koti Tirtha, one obtains the fruits of Ashvamedha sacrifice. Going to the Tirtha called Ashvins one acquires personal beauty.
O virtuous man, one should then go to the excellent Tirtha, called Varaha, where Vishnu formerly in his boar form lived. O foremost of men, bathing there one obtains the fruits of Agnishtoma.
O king of kings, one should then go to the Soma Tirtha, situated in Jayanti, Bathing in it a man obtains the fruits of the Rajasuya sacrifice.
Bathing in Ekahansa a man obtains the fruits of giving away one thousand kine. O ruler of men, going to Kritashocha, the pilgrim obtains the lotus-eyed deity (Vishnu) and becomes pure in soul.
Then going to the region of the illustrious Sihanu (Shiva, called Manjabata and living there for one night, one acquires the state of Ganapathya.
O great king, there is the celebrated Tirtha called Yakshini; O king of kings, going and bathing in that Tirtha one's all desires are fulfilled.
O best of the Bharata race, it is known as the gate of Kurukshetra. The pilgrim with subdued soul should walk round it. It was created by the illustrious son of Jamadagni, Rama. It is equal to the Pushkara. O king, bathing in it and worshipping the Pitris and the celestials, he becomes successful in everything and obtains the fruits of Ashvamedha sacrifice. Then the pilgrim should go with subdued soul to Ramahrada.
O king of kings, the greatly effulgent and heroic Rama, exterminating the Kastrayas dug five lakes.
foremost of men, we have heard that he filled them with their blood. He offered that (blood) as oblations to all his sires and grandsires.
O ruler of men, thereupon the Pitris, being passed with him, thus spoke to Rama.
The Pitris said: O greatly exalted Rama, O Rama, O descendant of Bhrigu, we are pleased. O lord, with your filial piety and with your great prowess. O greatly effulgent one, be blessed. Ask the boon you desire to get.
Pulastya said : O king, having been thus addressed, that foremost of smiters, Rama, thus spoke with joined hands to the Pitris who were in the sky. If you are pleased with me and if I have deserved your favour, I desire to get this favour from the Pitris that I may again derive pleasure in asceticism.
With your power let the sin I have incurred by exterminating the Kashtriyas from wrath be all destroyed. Let also my these lakes becomes Tirthas, celebrated all over the earth.
Having heard these blessed words of Rama, the Pitris. Becoming highly pleased and filled with joy, thus replied to Rama, “Let your asceticism increase for your great filial piety.
You have exterminated the Kashtriyas from wrath, but you are already freed from that sin, for they have fallen for their own (mis) deeds.
Without the least doubt your these lakes w. be Tirthas, he who will bathe in these lakes and offer oblations to the Pitris. Will make his Pitris pleased with him. They will grant him the desired objects so difficult to be obtained in this world and lead him to the celestials region."
O king, having granted this boon, the Pitris saluted Rama, the descendant of Bhrigu and disappeared then and there.
It was thus the lakes of the illustrious descendant of Bhrigu became sacred. Leading the life of a Brahmachari and observing sacred vows, if one bathes in these lakes of Rama and worships Rama, O king of kings, he obtains the fruits of giving away much wealth. O perpetuator of the Kuru race, going to Vanshamulaka, the pilgrim.
Saves his own race by bathing in Vanshamulaka. O best of the Bharata race, going to Kayashodhana and bathing in that Tirtha one purifies his body without the least doubt. Acquiring a purified body, one goes to the excellent regions of bliss.
O virtuous man, one should then go to that Tirtha, called Lokodvara which is celebrated all over the three worlds and where greatly effulgent Vishnu had formerly created the world. O king, going to the Lokodvara Tirtha, celebrated over the three worlds and bathing in that foremost of Tirthas one acquires many worlds for himself.
Going with subdued mind to the Tirtha called Sri and bathing in it and worshipping the Pitris and the celestials there, one obtains great affluence.
Leading the life of a Brahmachari and having one's soul subdued, he who goes to the Tirtha, called Kapila and bathes in it and worships the Pitris and the celestials, that man, obtains the fruit of giving away one thousand Kapila kine.
Going with subdued soul to the Tirtha, called Surya and bathing in it. And worshipping the Pitris and the celestials with fasting, one obtains the fruits of Agnishtoma and goes to he region of Surya.
Going in due order to the Gobhavana and bathing in it, the pilgrim obtains the fruits of giving away one thousand kine.
O perpetuator of the Kuru race, going to Tirth called Shankhini and bathing in the Divitirtha man acquires great prowess.
O king of kings, one should then go to the gatc-keeper, Arantuka, which is in the Sarasvati and which belongs to the illustrious chief of the Yakshas (Kubera). O king, bathing one in it, a man obtains the fruits of Agnishtoma (sacrifice).
O virtuous king, one should then go to Brahmavarta. Bathing in the Brahmavarta a man, obtains the regions of Brahma.
O king of kings, one should then go to the excellent Tirthas called Su. There the Pitris are always present with the celestials. Bathing there and worshipping the Pitris and the celestials, obtains thc fruits of Ashvamedha (sacrifice) and goes to the region of Brahma.
O virtuous man, it is therefore that Sutirtha situated in Ambumati is so very excellent.
O best of the Bharata race, bathing in the Tirtha of Kashishvara, one is freed from all diseases; and he is adored in the region of Brahma.
O descendant of Bharata, O king, there is also Matri Tirtha, bathing in which one obtains large progeny and great prosperity.
O great king, one should then go with regulated diet and subdued soul to Sitavana. There is one thing there which is not to be seen anywhere else.
O ruler of men, man obtains virtue by only going there. O descendant of Bharata, shaving there one's hair, a man becomes sanctified.
O great king, in that spot there is a Tirtha called Shvaillomapaha. O foremost of men, learned Brahmanas who always visit Tirthas. Get great pleasure by bathing in it. O best of the Bharata race, shaving their heads at the Shvaillomapaha Tirtha, the excellent Brahmanas acquire holiness by Pranayama; and becoming pure-souled they obtain the highest state.
O ruler of earth, O foremost of men, there is in that spot another Tirtha called Dashashvamedha. Bathing in it, one obtains the highest state.
O king of kings, one should then go to Manusha, celebrated all over the world, O king, where some black deer, pierced by the arrows of a hunter. Jumped into its water and were transformed into human beings. Bathing in that Tirtha with leading the life of a Brahmachari and having one's soul subdued.
One is freed from all sins; and becoming pure souled he is adored in the region of Brahma. O ruler of men, in the east of Manusha, only a kosa from it. There is a celebrated river named Apaga which is ever frequented by the Siddhas. The man who offers there Shyamaka food. To the celestials and the Pitris secures great virtuous merit. One Brahmana svd there is equal to million of Brahmanas fed.
Bathing in it and worshipping the Pitris and the celestials and living there only for a night, one obtains the fruit of Agnishtoma (sacrifice).
O king of kings, O descendant of Bharata, one should then go to that excellent region of Brahma which is celebrated on earth by the name of Brahmodumbara.
O foremost of men, bathing in the lakes of the seven Rishis and also in the Kedara of the high-souled Kapila. With pure mind and subdued soul and going to Brahma, one's all sins are destroyed; and his soul being made pure, he goes to the region of Brahma. Going the inaccessible (Tirtha) Kedara of Kapisthala and having his sins all burnt by asceticism, obtains the power of disappearance at will.
O king of kings, one should then go to Saraka, celebrated over the three worlds. Seeing there Vrishadhvaja (Mahadeva) on the fourteenth day of the black fortnight. One obtains all that he desires and goes to the celestials region. to one
O descendant of Kuru, thirty millions of Tirthas are in Saraka.
And in Rudrakoti and also in the wells and lakes that are there. O ruler of earth, O best of the Bharata race, there is also the Tirtha called Ilaspada. Bathing in it and worshipping there the Pitris and the celestials, one does not meet with any calamity. He obtains the fruits of Vajapeya (sacrifice).
O ruler of earth, O descendant of Bharata, bathing in Kindana and Kinjapya, one obtains the fruits of measureless gifts and of infinite recitation of prayers.
Bathing in Kalasa with devotion and with one's passions subdued, a man obtains the fruits of Agnishtoma sacrifice.
O best of the Kurus, in the east of Saraka is the sacred Tirtha of the illustrious Narada, known by the name of Ambajanma.
O descendant of Bharata, a man, bathing in that Tirtha, obtains excellent regions (after death) at the command of Narada.
O king, one should go on the tenth of the white fortnight to Pundarika. Bathing there, a man obtains the fruits of Pundarika sacrifice.
One should then go to Trivistapa, celebrated all over the three worlds. There flows the sacred and the sin-destroying Vaitarani river.
Bathing in it and worshipping there the wielder of trident, Vrishadhvaja (Shiva), one obtains the highest state, all his sins being destroyed and his soul being purified.
O king of kings, one should then go to the excellent Tirtha of Falaki. O king, there the celestials are always present in Falakivana. And they undergo there great asceticism for many years together. Bathing then in the Drishadvati and worshipping the celestials, a man obtains fruits superior to those of both the Agnishtoma and Atiratha (sacrifices). O descendant of Bharata, bathing in the Tirtha called Sarvadeva a man obtains the fruits of giving away one thousand kine. O king of kings, Bathing in the Panikhata and worshipping there the celestials, a mano descendant of Bharata, obtains fruits superior to those of Agnishtoma and Atiratha. He also obtains the fruits of Rajasuya and goes to the region of the Rishis.
virtuous man, one should then go to the excellent Tirtha, called Mishraka. O king of kings, in that Tirtha of the illustrious Mishrita. It has been heard by us that the Vyasa for the sake of the Brahmans mixed up all the Tirthas. The man who bathes in Mishraka bathes in all the Tirthas.
One should then go with regulated diet and subdued soul to Vyasavana. Bathing there in the Mancjava one obtains the fruits of giving away one thousand kine.
Going to the Devi Tirtha in Madhuvati, the man who bathes with purity and worships the Pitris and the celestials. Obtains at the command of the celestials the fruit of giving away one thousand kine.
O descendant of Bharata, he who at the confluence of the Kaushiki and the Drishadvati bathes with regulated diet is freed from all sins.
One should then go to the Tirtha named Vyasasthali where the wise Vyasa. Afflicted as he was with the grief for the death of his son, determined to give up his being and where, O king of kings, he was cheered up by the celestials. Going to (Vyasa) sthali one obtains the fruits of giving away one thousand kine.
Going to the well, called Kindatta, he who throws into it one Prastha of sesamum, O perpetuator of the Kuru race, obtains the highest success and he is freed from all his debts. Bathing in the Vedi Tirtha,, one obtains the fruit of giving away one thousand kine.
There are two celebrated Tirthas called Ahan and Sudina. O foremost of men, bathing there one goes to the regions of Surya.
One should then go to Mrigadhuma, celebrated all over the there worlds. O best of kings, one should bathe there in the Ganges.
Worshipping there Mahadeva, one obtains the fruits of Ashvamedha. Bathing in the Devi Tirtha, a man obtains the fruits of giving away one thousand kine.
One should then go to Vamanaka, celebrated over the three worlds. Bathing there in the Vishnupada and worshipping Vamana. One, being free from all his sins and his soul being purified goes to the region of Vishnu. Bathing in the Kulampuna one purifies his own race.
Going to the lake of Pavana, which is a excellent Tirtha called Maruta and bathing there, O foremost of men, one is adored in the regions of Vayu.
Bathing in the lake of the immortals and worshipping the lord of the immortals, one is adored in the celestials region through the prowess of the immortals.
Bathing according to the ordinance in the Shalisurya of Shalihotra, O king of kings, one obtains the fruits of giving away one thousand kine.
O best of the Bharata race, bathing in the Tirtha called Srikunja in the Sarasvati, one obtains the fruits of Agnishtoma sacrifice.
O perpetuator of the Kuru race, then going to the Naimishakunja, the ascetic Rishis had in the days of yore left Naimisha. And going to a visit of Tirthas, they went to Kurukshetra. O best of the Bharata race, there on the banks of the Sarasvati, a grove was made.
It served as a resting place for them and it was very delightful to all of them. Bathing in that Kunja, a man obtains the fruits of Agnishtoma sacrifice.
O virtuous man, one should then go to the excellent Tirtha, called Kanya. Bathing in the Kanya Tirtha a man obtains the fruits of giving away one thousand kine.
O king of kings, one should then go to the excellent Tirtha, called Brahma. Bathing there, the other three orders obtain the states of Brahmana. And if a Brahman bathes there, he becomes pure-souled and obtains the highest refuge.
O foremost of men, one should then go to the excellent Tirtha, called Soma. O king, bathing there, a man goes to the regions of Soma.
O ruler of men, one should then go to the Tirtha, called Sapta-Sarasvata. Where the celebrated great Rishi Mankanaka obtained success in asticism. O king, we have heard that in the days of yore Mankanaka cut his hand with kusha grass and from his that wound vegetable juice flowed out (instead of blood). O king, seeing that vegetable juice, he began to dance in joy.
When he thus began to dance, all the mobile and immobile creatures began to dance.
O ruler of men, O king, then Brahma and other celestials and the ascetic Rishis all went to Mahadeva and represented to him all about the Rishi.
(They said), “O deity, you should do that by which the Rishi may not dance." Coming to the dancing Rishi who was senseless in joy, the deity thus spoke to him in order to do good to the celestials.
Shiva said: O great Rishi, O virtuous man, why are you dancing? O foremost of Rishis, why are you so much delighted?
The Rishis said: O foremost of Brahmanas, I am an ascetic ever steady in the path of virtue. O Brahmana, do you not see that vegetable-juice is flowing from the wound of my hand? Seeing which i am dancing in great joy.
To that Rishi who was blinded by emotion, the deity smilingly thus spoke,
"O Brahmana, I am not at all astonished. Behold me." O foremost of men, O sinless king, having thus addressed him, Mahadeva pressed his thumb by the tip of his own finger. O king, then from that wound came out ashes white as snow.
O king, seeing this the Rishi became filled with shame and fell at his feet. Believing that there was nothing better and greater than the Rudra, (he thus adored him).
“O wielder of trident, you are the refuge of the celestials and the Asuras, may of the whole universe. You have created the three worlds with their mobile and immobile creatures.
It is you again who swallow everything at the end of the Yuga. You are incapable of being known by the celestials, what to speak of me!
O sinless one, the celestials with Brahma are displayed in you. You are everything, the creator himself and the ordainer of the world,
It is through your favour that the celestials sport without anxiety or fear.” Having thus adored Mahadeva, the Rishi thus spoke to him;
“O god of gods, grant me your grace, so that my asceticism may not diminish.” Thereupon the deity, becoming glad in heart, thus spoke to that Brahmana Rishi,
“O Brahmana, let your asceticism increase thousand-fold through my grace. O great Rishi, I shall live with you in your hermitage.
Bathing in Sapta-Sarasvata, those that will worship me will obtain everything however difficult to get here and hereafter.
They will, without doubt, attain to the Sarasvata region.” Having said this, Mahadeva disappeared then and there.
One should then go to Asanasha, celebrated all over the world, where Brahma and other celestials and ascetic Rishis.
And the illustrious Kartikeya, O descendant of Bharata, impelled by the desire to do good to the descendant of Bhrigu, are ever present during the three Sandhyas.
O foremost of men, bathing in the Tirtha called Kapalamochana which cleanses off one's sins, one is freed from all his sins.
O best of men, one should then go to the Tirtha called Agni. Bathing there, one goes to the region of Agni and saves his own race.
O best of the Bharata race, there is a Tirtha of Vishvamitra. O best of men, bathing there, one obtains the status of a Brahmana.
Going to the Brahmayoni with purity and with subdued soul and, O best of men, bathing there one goes to the region of Brahma. There is no doubt that, he thus sanctifies his seven generations upwards and downwards.
O king of kings, one should then go to the Tirtha, celebrated all over the world, which is known by the name of Prithudaka belonging to Kartikeya. O king, by bathing there and worshipping the Pitris and the celestials.
Whatever bad acts one, whether a man or a woman, has committed willingly unwittingly, impelled by human motives. O descendant of Bharata, are all destroyed. He obtains the fruits of Ashvamedha (sacrifice) and also goes to heaven. or
The learned men say that Kurukshetra is holy, holier than Kurukshetra is the Sarasvati, holier than the Sarasvati are all the Tirthas put together and holier than all the Tirthas is the Prithudaka.
He, who by the recitation of prayers casts off his body at Prithadaka which is the best of all the Tirthas, becomes an immortal.
It has been sung by Sanatkumara and the illustrious Vyasa. O king, it is in the Vedas also, that one should go to the Prithudaka with subdued soul.
O perpetuator of the Kuru race, no Tirtha is superior to Prithudaka. There is no doubt that, that Tirtha is purifying, holy and sindestroying.
O foremost of men, O best of the Bharata race, bathing in the Prithudaka (even) sinful men go to heaven. Thus say all wise men.
O best of the Bharata race, O king, there is another Tirtha called Madhusrava. Bathing there, a man obtains the fruits of giving away one thousand kine.
O king of kings, one should then go in due order to the celebrated and sacred Tirtha where the Sarasvati and the Aruna are united together.
The man who bathes there fasting for three nights, is cleansed of even the sin of killing a Brahmana. He obtains the fruits greater than those of Agnishtoma and the Atiratha (sacrifices). O best of the Bharata race, he saves his ancestors seven generations upwards and downwards.
O perpetuator of the Kuru race, there is another Tirtha, called Ardhakila. Darbhi created it in the days of yore from compassion for the Brahmans. By vows, by taking the sacred thread, by lasts. By rites and by Mantras, one certainly becomes a Brahman. ) foremost of inen, it has been seen by the ancients that by bathing there, men learned and are endued with the fruits of observing the VOWS.
O foremost of men, Darbhi had brought there also the four oceans. Bathing in them one does not meet with any calamity. He obtains the fruits of giving away one thousand kine.
O virtuous man, one should then go to the two celebrated Tirtha called Sata-Sahasrakam and Sahasraha. Bathing in them one obtains the fruits of giving away one thousand kine. Fasts and gifts there multiply themselves thousandfold.
O king of kings, one should then go to the excellent Tirtha called Renuka. Bathing there and being engaged there in worshipping the celestials and the Pitris, one becomes puresouled. His sins being all destroyed, he obtains the fruits of Agnishtoma.
Bathing there in the Tirtha called Vimochana with passions and senses subdued, one is cleansed of all his sins derived from receiving gifts.
Then going to Panchavati with passions controlled and with Brahmacharya life, one becomes greatly virtuous and is adored in the region of the virtuous.
There the lord of Yoga, Vrishdhvaja, Sthanu himself is always is present. Going there he who worships the lord of the celestials obtains success.
One should then go to the Tirtha, called Taijasa, belonging to Varuna blazing in its own effulgence. There Brahma and the other celestials installed Guha in the command of the celestials army. O perpetuator of the Kuru race, in the east of Taijasa, there is a Tirtha called Kuru.
Bathing in the Kuru-Tirtha with passions controlled and with life of a Brahmachari, his soul being purified and his sins being all destroyed, one goes to the region of Brahma.
One should then go with regulated diet and subdued soul to Svarga-dvara. He obtains the fruits of giving away one thousand kine and goes to the region of Brahma.
O ruler of men, then the pilgrim should go to Anaraka. O king, bathing there one never meets with any difficulty. O ruler of earth, O foremost of men, there Brahma himself accompanied by the celestials with Narayana at their head is always present.
O king of kings, O perpetuator of the Kuru race, the wife of Rudra is also present there. He who beholds that goddess never meets with any calamity.
O king, there is (an image) of the husband of Uma, the lord of the universe. He who sees that great god is cleansed of all his sins.
O chastiser of foes, O great king, seeing the lotus-navelled Narayana, one blazes forth and goes to the region of Vishnu. O foremost of men! having taken bath in tirths of celestials men become free from all grieves and endued with enlightenment like the moon.
O king, then the pilgrim should go to the Tirtha, called Sashtipura. Walking round it, he obtains the fruits of giving away one thousand kine.
O descendant of Bharata, going to the Tirtha, called Pavana and worshipping the Pitris and the celestials, one obtains the fruits of Agnishtoma sacrifice.
O best of the Bharata race, O ruler of earth, there is Gangahrada and another well (Tirtha); in that well thirty millions of Tirthas are present.
O king, bathing there, a man goes to the celestials region. Bathing in Apaga and worshipping Maheshvara. A man obtains the state of Ganapatya and saves his race.
One should then go to the Tirtha called Sthanuvata, celebrated all over the three worlds. Bathing there a man goes to the celestials region.
O king, One should then go Badaripachana, the herinitage of Vasishtha. A man, fasting there for three nights, should eat Badari (Jujubes). He who lives on Badari for twelve years. And, O ruler of men, he who fasts there for three nights, obtains equal merits. O king, going to Rudra-marga, the pilgrim is adored in the region of Indra by fasting one day and night. to
Going to Ikaratra, he who lives there for one night with regulated vows and truthfulness, becomes adored in the region of Brahma.
Where there is the hermitage of Aditya, the illustrious deity of great effulgence, (there is also another Tirtha). Bathing in it and worshipping there the god of light a man, goes to the region of Soma and saves his race.
O ruler of men, bathing in the Soma Tirtha, the pilgrim goes to the region of Soma without any doubt.
O virtuous man, one should then go to the illustrious Dadhichi's sacred Tirtha called Pavana, celebrated all over the world. Here was born that ocean of asceticism, Angiras, of the Sarasvata race.
Bathing in that Tirtha, a man obtains the fruits of Ashvamedha sacrifice and he without any doubt obtains the region of Sarasvati.
One should then go with regulated vows and with the life of Brahmacharya to Kanyasrama. O king, living there three nights with regulated diet and subdued soul. One obtains one hundred celestials damsels and goes to the region of Brahma.
O virtuous one, one should then go to the Tirtha called Sannihati.
Brahma and other celestials and ascetic Rishis go there every month and earn great virtue.
Bathing in Sannihati during a solar eclipse, one obtains the fruits of Ashvamedha sacrifice and of other sacrifices that are everlasting.
Whatever Tirtha exists on earth or in the sky, all the rivers, lakes, ponds, springs, large and small tanks and all other Tirtha sacred to particular gods, O ruler of men, all come here without doubt on the day of new moon, And they certainly mix with Sannihati every month. It is therefore that this Tirtha is known by the name of Sannihati.
He who bathes there and drinks its water is adored in the celestials region. In a solar ecclipse on the new moon. He who performs Sraddha ceremony here after having bathed obtains the fruits of the performance of one thousand horse-sacrifices. Whatever sins a man or a woman commits are without doubt all destroyed as soon as one bathes and performs Sraddha ceremony in this Tirtha. He also goes to the region of Brahma on a lotus coloured car.
Bathing then in Koti Tirtha after having worshipped the Yaksha door-keeper, Machakruka, one obtains the fruits of giving away gold in abundance.
O best of the Bharata race, there is a Tirtha called Gangahrada. O virtuous man, bathing there with subdued soul and with Brahmacharya life, a man obtains the fruits of Rajasuya and Ashavamedha sacrifice.
On earth the Tirtha called Naimisha and in the sky the Tirtha called Pushkara (are great). But in all the three worlds Kurukshetra is the greatest. Even the dust of Kurukshetra carried by wind takes away the sinful men to the highest state. In the north (of it) flows the Drishadvati and in the south the Sarasvati.
He who lives in this region really lives in heaven. "I will go to Kurukshetra, I will live in Kurukshetra,” he who utters these words even once becomes cleansed of all his sins.
The sacred Kurukshetra which is adored by the celestials is considered the sacrificial altar of the gods. Those mortals that live there have nothing to make them miserable at any time.
The region that lies between Tarnatuka and Arantuka and the lakes of Rama and Machakruka is (called Kurukshetra). It is also called Samantapanchaka. It is said to be the northern sacrificial altar of the Grandsire (Brahma).
Yudhishthira said When the great king Vasu was so wholly devoted to Narayana, why then did he drop down from heaven and why again had he to sink beneath the surface of Earth?
Regarding it is cited an old discourse, O Bharata, between the Rishis and the gods.
Once on a time, addressing many foremost of Brahmanas the gods said to them that sacrifices should be performed by offering up Ajas as victims. The word Aja means the goat and no other animal.
The Rishis said The Veda declares that in sacrifices the offerings should consist of seeds. Seeds are called Ajas. You should not kill goats.
O gods, that cannot be the religion of good and pious people in which the destruction of animals is sanctioned. This, again, is the golden age. How can animals be killed in this epoch of righteousness?
Bhishma said While this conversation was going on between the Rishis and the gods, that foremost of kings, viz., Vasu, was seen to come that way. Gifted with great prosperity, the king was coming through the sky, accompanied by his troops and vehicles and animals.
Seeing king Vasu coming there through the skies, the Brahmanas addressing the gods, said,-This one will dispell our doubts.
He celebrates sacrifices. He is liberal in making gifts. He always seeks the well being of all creatures. How, indeed, will the great Vasu speak otherwise.
Having thus spoken each other, the gods and the Rishis quickly approached king Vasu and asked him, saying,-0 king, with what should one celebrate sacrifices?
Should one sacrifice with the goat or with herbs and plants? Do you remove this doubt of ours! We select you as our judge in this matter.
Thus accosted by them, Vasu joined his hands in humility and said to them,-Tell me truly, ye foremost of Brahmanas, what opinion is held by you individually in this matter?
The Rishis said The opinion held by us, O king, is that sacrifices should be celebrated with grain! The gods, however, hold that sacrifices should be celebrated with animals. Do you judge between us and tell us which of these opinions is correct.
Bhishma said Learning the opinion of the gods, Vasu, moved by partiality for them, said that sacrifices should be celebrated with animals.
At this answer, all the Rishis, effulgent like the Sun, became very angry. Addressing Vasu who was seated on his car and who had supported the deities, they said to him,-Since you have unfairly sided with the gods, do you fall down from heaven! From this day, O king, you shall lose the power of passing through the sky! Through our curse, you shall sink deep below the surface of the Earth.
After the Rishis had said these words, king Uparichara immediately dropped down, O king, and went down a hole in the Earth. At the command, however,. of Narayana, Vasu's memory did not leave him.
To the good fortune of Vasu, the gods, pained at the curse imprecated on him by the Brahmanas, began to think anxiously as to how that curse might be removed.
They said, This great king has been cursed for our sake. We, dwellers of heaven, should unite together for doing what is good to him in return for what he has done to us.
Having speedily determined this in their minds with the help of reflection, the gods went where king Uparichara was. Arrived before him, they addressed his, saying,-You are devoted to the great God of the Brahmanas (viz., Narayana)! That great Lord of both the gods and the Asuras, pleased with you, will save you from the curse that has been imprecated upon you.
It is proper, however, that the great Brahmanas should be honoured. Verily, O best of kings, their penances should bear fruits.
Indeed, you have already fallen down from the sky on the Earth! We wish, however, O best of kings, to show you a favour. As long as you, O sinless one, will live in this hole, so long you will receive (due sustenance).
You will get those streaks of clarified butter which Brahmanas with concentrated minds pour in sacrifices along with sacred Mantras, and which are called by the name of Vasudhara! Indeed, weakness or distress shall hot affect you.
While living, O king of kings, in the hole of the Earth, neither hunger nor thirst shall assail you for you will drink those streaks of clarified butter called Vasudhara. Your energy also shall continue unabated. By virtue of this our boon that we grant you, the God of gods, viz., Narayana, will be pleased with you, and He will take you hence to the region of Brahman.
Having granted these boons to the king, the dwellers of heaven, as also all those Rishis having penances for wealth, returned each to his respective place.
Then Vasu, O Bharata, began to worship the Creator of the universe and to recite silently those sacred Mantras that had come out of Narayana's mouth in days of yore.
Although living in a pit of the Earth, the king still adored Hari, the Lord of all the gods in the well-known five-sacrifices that are celebrating five times every day, O destroyer of enemies.
On account of these adorations of his, Narayana, otherwise called Hari, became highly gratified with him who thus showed himself to be entirely devoted to Him. Who entirely depended upon Him as his sole refuge, and who had completely mastered his senses.
The illustrious Vishnu, that giver of boons, then addressed the fleet Garuda, that foremost of birds, who waited upon Him as his servant, and said these desirable words.
O foremost of birds, O you who are highly blessed, listen to what I say. There is a great king named Vasu who is of righteous soul and rigid vows! Through the anger of the Brahmanas, he has dropped into a pit of the Earth.
The Brahmanas have been sufficiently honoured. Do you go to that king now.
At my behest, O Garuda, go to that foremost of kings, viz., Uparichara, who is now living in a hole of the Earth and incapable of any longer passing through the sky, and bring him up forthwith into the sky.
Hearing these words of Vishnu, Garuda, spreading his wings and going with the speed of the wind, entered that pit in the Earth in which king Vasu was residing.
All on a sudden taking the king up, the son of Vinata soared into the sky and there released the king from his beaks.
At that moment, king Uparichara once more acquired his divine form and re-entered the region of Brahman.
It was the way, O son of Kunti, that that great king first dropped down through the curse of the Brahmanas for a faulty speech, and once more got up to heaven at the behest of the great God (Vishnu).
Only the powerful Lord Hari, that foremost of all Beings, was devoutly adored by him. It was for this devout worship that the king succeeded very soon in freeing himself from the curse imprecated upon him by the Brahmanas and in regaining the blessed regions of Brahman.
Bhishma said I have thus told you everything regarding the origin of the spiritual sons of Brahman. Listen to me with rapt attention, for I shall now describe to you how the celestial Rishi Narada had proceeded in days of yore to White Island."
Vaishampayana said Thus addressed by Arjuna of curly hair, the Kuru king, son of Kunti, remained silent. Then Dvaipayana (Vyasa) said.
Vyasa said The words of Arjuna, O amiable Yudhishthira, are true. The highest religion as sanctioned by the scriptures, consists in the duties of a householder.
You are acquainted with all duties. Do you then duly practise the duties prescribed for you (viz., the duties of a householder.) A life of retirement in the forest forgetting the duties of a householder, has not been laid down for you.
The gods, Pitris, guests, and servants all depend (for their maintenance) upon householder. Do you then support all these, O king.
Birds and animals and various other creatures, O king, supported by a are householders. He, therefore, who belongs to that mode of life, is superior to all.
The life of a householder is the inost difficult of all the four modes of life. Do you practise that mode of life then, O Partha, which is difficult of being practised by persons of uncontrolled senses.
You have mastered all the Vedas. You have earned great ascetic merit. You should, therefore, bear like an ox the burden of your ancestral kingdom.
Penances, sacrifices, forgiveness, learning, mendicancy, restraint of senses, contemplation, living in solitude, contentment, and knowledge (of Brahma), should, O king, be practised by Brahmanas to the best of their ability for the attainment of success.
I shall now tell you the duties of Kshatriyas. They are not unknown to you. Sacrifice, learning, activity, ambition, holding, the rod of chastisement, dreadfulness, protection of subjects, knowledge of the Vedas, practise of all kinds of penances, enances, good conduct, acquisition of wealth, and gifts to deserving person, these, o king, when performed properly by the Kshatriyas, secure for them both this world and the next, as heard by us.
Of them, O son of Kunti, wielding the rod of chastisement has been declared to be the foremost. A Kshatriya must always have strength, and upon strength depends chastisement.
Those I have mentioned are, O king, the principle duties for Kshatriyas and lead greatly to their success. Brihaspati, in this matter, sang this verse :
Like a snake devouring a mouse, the Earth devours a king who is inclined to peace and a Brahmana who is greatly addicted to a life of domesticity!
It is heard again that the royal sage Sudyumna, only by wielding the rod of chastisement, gained the highest success, like Daksha himself, the son of Prachetas.
Yudhishthira said O holy sage, by what acts did king Sudyumna gain the highest success? (I wish to hear the king.)
Vyasa said 'In this matter is also cited this old history. There were two brothers, viz., Shankha and Likhita of rigid vows.
The two brothers had two separate beautiful houses. Situate by the bank of the river called Vahuda, both of those houses were decorated with trees always bearing flowers and fruits.
Once on a time Likhita come to the house of his brother Shankha. At that time, however, Shankha had left his asylum with no fixed purpose.
Arrived at the asylum of his brother, Shankha, Likhita plucked many ripe fruits.
Getting them the Rishi Likhita began to eat them without feeling any pinch of conscience. While thus eating Shankha returned to his hermitage.
Seeing him eating, Shankha addressed his brother, saying,-Whence have these fruits been got and for why are you eating them?
Approaching his elder brother and saluting him, Likhita smilingly replied, saying,—I have taken them even from this hermitage.
Filled with great anger, Shankha said to him,—You have committed theft by taking yourself these fruits.
Go to the king confess what you have done. Tell him,-O best of kings, I have committed the offence of taking what was not given to me.
Knowing me for a thief and following your duty of order, do you punish me O king, like a thief.
Thus commanded by his brother, the highly blessed Likhita of rigid vows proceeded to king Sudyumna.
Hearing from his gate-keepers that Likhita had come, king Sudyumna, with his counsellors, went out (for receiving him.)
Meeting with him, the king addressed that best of all persons conversant with duties, saying,-Tell me, O reverend sir, why you have Know it is already accomplished.-Thus accosted, that Rishi said to Sudyumna,-Do you promise first that you will do it. You should then, after hearing me, fulfil that promise.
O foremost of men, I ate some fruits that had not given me by my elder brother. Do you, o king, punish me for it forthwith, Sudyumna answered,-If the king be considered to wield the rod of chastisement, he come. should be regarded, O foremost of Brahmanas, as equally competent to pardon.
Purged in sin, you of high vows, consider yourself as pardoned. Tell me now what else do you wish. I shall certainly accomplish those your commands.'
“Thus honoured by the great king, the Rishi Likhita, however, did not ask for any other favour.
Then that king caused the two hands of the high-souled Likhita to be cut off, whereupon the latter, bearing the punishment, went away.
Returning to his brother Shankha, Likhita, in great agony said,-'You should now pardon this wretched man who has been duly punished (for what he did)'.
Shankha said "I am not angry with you nor have you injured me, O foremost of all persons conversant with duties. Your virtue, however, had deteriorated. I have saved you from that plight.
Proceed forthwith to the river Vahuda and please duly, with oblations of water, the gods, Rishis, and the Pitris, and never again think of sin.
Hearing these words of Shankha, Likhita performed his ablutions in the sacred river and began to perform the water-rite.
Thereat, two hands, like two lotuses, appeared at the extremities of his stumps. Stricken with wonder he returned to his brother and showed him the two hands.
Shankha said All this has been done by me through my penances! Do not be surprised at it. Providence is the instrument here.
Likhita answered: O you of great splendour, why did you not purify me at first, when, O best of Rishis, such was the power of your penances?
Shankha said I should not have acted otherwise. I am not your punisher. The king has been himself purified as also yourself, along with the Pitris.
Vyasa said That king, O eldest son of Pandu, became great by this act and obtained the greatest success like the lord Daksha himself.
Such is the duty of Kshatriyas, viz., the ruling of subjects. Any other, O king, would be considered as a wrong path for them. Do not grieve.
O best of all persons conversant with duty, listen to the wholesome words of this your brother. Holding the rod of chastisement, O king, is the duty of kings and not the shaving of the head. more
Kunti said O holy one, you are my father-in-law and, therefore, my deity of deities. You are my god of gods. Hear my words of truth.
A twice-born ascetic named Durvasas, who is full of anger, came to my father's house for begging alms. I succeeded in pleasing him by the purity of my conduct and of my minds as also by refusing to notice the many wrongs he did. I did not yield to anger although there was much in his conduct quite capable of exciting that passion.
Served with care, the great ascetic became highly pleased with me and disposed to grant me a boon. 'You must accept the boon I shall give,' were his words to me.
Fearing his curse, I answered him saying, 'So be it.' The Rishi once more said to me, '0 blessed damsel, O you of beautiful face, you will become the mother of Dharma. Those deities whom you will summon will obey you,
Having said these words, the twice-born one vanished away from my sight. I becamefilled with wonder. The Mantra, however, which the Rishi gave has lived in my memory at all times.
One day, sitting with my chamber I saw the sun rising. Desiring to bring the maker of day before me, I recollected the words of the Rishi.
Without any consciousness of the fault I committed, I called the deity from mere childishness. The deity, of a thousand rays, before me.
He divided himself in two parts. With one portion he was in the sky, and with the other he stood on the Earth before me. With one he hearted the worlds and with another he came to came me.
He told me, while I was trembling at his sight, these words:-Do you ask a boon of me.' Bowing to him with my head I asked him to leave me.
He replied to me, saying, 'I cannot bear the idea of coming to you fruitlessly, I shall consume you as also that Brahmana who gave you the Mantra as a boon.
I wished to protect, from Surya's curse, the Brahmana who had done no evil. I, therefore, said, 'Let me have a son like you, O god.'
The deity o. thousand rays then entered me with his energy and stupefied me completely. He then said to me, 'You will have a son, and then returned to the firmament.
I continued to live in the inner apartments and desirous of saving the honour of my father, I cast into the waters my infant son named Karna who thus came into the world secretly.
Forsooth, through the grace of that god, I once more became a virgin, Otwice-born one, even as the Rishi Durvasas he said to me.
Foolish that I am, although he knew me for his mother when he grew up, yet I did not try to acknowledge him. This burns me, O Rishi, as is well-known to you.
Whether it is sinful or not so, I have told you the truth. You should. O holy one, satisfy the craving I feel for seeing that son of mine.
O foremost of ascetics, let this king also, O sinless one, obtain the fruition today of that desire of his which he cherishes in his bosom and which has become known to you.'
are Thus addressed by Kunti, Vyasa, that foremost of all persons, said to her in reply, "Blessed be you, all that you have said to me will happen.
You are not a biame at all. You were restored to virginity. The deities are possessed of (Yoga) power. They are able enter human bodies.
There many deities. They beget (offspring) by thought alone. By word, by sight, by touch, and by sexual union, also, they beget children. These are the five methods.
You belong to the order of humanity. You have no fault. Know this, O Kunti! Let the fever of your heart be removed.
Everything is becoming for those who are mighty. Everything is pure for those that are mighty. Everything is meritorious for those that are mighty. Everything is their own for those who are mighty.
Sanjaya said Keshava, that slayer of heroes of the enemies, hearing the words of Karna said these words laughingly.
"Desire you not then to gain this kingdom by the means I have indicated, O Karna? Desire you not to rule this earth given by me to you.
The sure success of the Pandavas will follow in this case, there is no doubt of it; the fierce triumphal banner, of the son of Pandu who has the figure of the monkey on his banner, is already hoisted.
It rises up into the air, endued with celestial illusion by Bhaumana for in the banner are seen many fierce celestial creatures indicating victory.
It is not impeded by hills or trees and it occupies the space of a Yojana upwards as also all around; this prosperous banner banner of Dhananjaya, O Karna, is hosted up and looks like fire itself.
When you will see in the battle Arjuna, driving on a chariot drawn by white horses and driven by Krishna, making use of the Aindra weapon, as also the weapons of Agni and Marut.
And when you will hear the twang of the Gandiva bow piercing as it were the sky like the thunder, then will the Treta, Krita and Dvapara Yugas pass away.
When you will see Yudhishthira the son of Kunti in battle, endued with Japa and Homa and engaged in protecting his own vast army.
Hard to be vanquished like Aditya and trembling the army of his enemy, then will the Treta, Krita, and Dvapara Yuga pass away.
When you will see Bhimasena of great strength in the field dancing in this great battle drinking the blood of Dushasana,
Like an infuriated elephant with his temples rent after vanquishing an opponent then will the Treta, Krita and Dvapara Yugas pass away.
When you will see in the battle Drona, and the son of Shantanu and Kripa, Suyodhana, the king of the Sindhus and Jayadratha,
Rushing to the fight with great impetuosity opposed by Savyasachin Yugas pass away.
When you will see in the battle the two sons of Madri endued with great strength making a havoc in the army of the sons of Dhritarashtra like two elephants.
Those car-warriors driving on engaged in the throwing of weapons then will the Treta, Kripa and Dvapara Yugas cease to exist.
Going from here, O Karna, tell Drona, the son of Shantanu and Kripa that the present month is a charming one with plenty of food, drink and fuel. a car
All plants and herbs are luxuriant in their growth now, the trees are laden with fruits and there are flies; the ponds are free from mire and their water pleasant to drink and neither hot nor cold, for it is a pleasant time.
In seven days will there be full moon and on that day let us engage in fight; for this is the day favorite to Shakra.
Then speak also to all the kings who are assembled to fight what you desire. I shall fulfill your wishes in every way.
The king and princes, who are under the leadership of Duryodhana, will meet, by coming in contact with weapons, with death and attain to very excellent salvation.
Sanjaya said O descendant of Bharata, when the night passed away, the illustrious Bhishma with his wrath excited followed by a very large numbers of troops, going at the head of the Kuru army charged the enemy's troops.
Drona, and Duryodhana, Balhika, Durmarshans, Chitrasena, the mighty Jayadratha and other royal heroes backed by a large number of troops accompanied him.
Surrounded by these great and mighty carwarriors all possessing great prowess and energy, O king, he shone in the midst of those foremost of royal heroes like the lord of the celestial in the midst of the celestial.
The magnificent standards on the backs of the elephants stationed in front of the various divisions of the army waved in the air and looked highly beautiful with yellow, black and brown colours.
That great army with the royal son of Shantanu (Bhishma) at its head and with other great car-warriors and with elephants and horses, looked as resplendent as a mass of clouds charged with lightning or as the sky with gathering clouds in the season of rains.
Then like the fearful current of the oceangoing Ganga, that great Kuru army, protected by Shantanu's son rushed with great force towards Arjuna.
With various kinds of forces possessing great strength and also with innumerable elephants, horses and foot soldiers and carwarriors, the Vyuha invade by the apebannered hero (Arjuna) looked from the distance like a great mass of clouds.
That illustrious hero, that foremost of men, standing on his car furnished with his standard and yoked with white steeds went against the enemy's army supported by a large force.
Seeing that ape-bannered hero accompanied by that foremost of the Yadu race, all the Kurus with your sons were filled with dismay.
Your troops saw that best of Vyuhas which was protected by that great car-warriors of the world Kiritin (Arjuna). It had thousands of weapons up-raised and on each of its concerns stood four thousand elephants.
This Vyuha of today was like the one which was formed on the day previous by that foremost of Kurus, king Dharamraja Yudhishthira and the like of which had never been seen or heard to before by any man.
Then thousands of drums were loudly beat on the field of battle. There rose from every quareer sounds of conchs and trumpets and lion-like shouts.
Then bows of loud twang, drawn by heroic warriors, with arrows fixed on the bow brings and the sounds of conchs rose above the uproar made by drums and cymbals.
The entire sky was filled with the sounds of conchs dust filled every place with that dust the atmosphere appeared as if a canopy had been over-spread. Having seen that canopy, all the brave warriors rushed to the battle.
Car-warriors struck with car-warriors were cut down with their charioteers, horses, car and standards. Elephants struck by elephants and foot soldiers struck by foot soldiers all fell (on the filled of battle).
Impetuous horsemen struck down by impetuous horsemen fell with fearful countenances. All appeared to be exceedingly wonderful.
Excellent shields adorned with golden stars and possessed of the effulgence of the sun, broken by battle axes, lances and swords dropped on the field of battle.
Many car-warriors, mangled and bruised by the tasks and the powerful trunks of elephants fell down with their charioteers, many foremost of car-warriors, struck by the foremost of carwarriors fell on the earth.
Having heard the wails of horsemen and foot soldiers, struck with the tusks and other limbs of elephants or crushed by their huge animals fell down on the field of battle.
Then when horsemen and foot soldiers were falling fast, and elephants, horses and cars were flying away in fear, Bhishma surrounded by many great car-warriors got a sight of the ape-mannered warrior (Arjuna).
The plmyra-bannered hero, the son of Shantanu, who had five palmyras on his standard, then rushed upon the diadem decked warrior (Arjuna) whose car was yoked with excellent steeds with possessed wonderful energy and which blazed like the lighting.
O king, thus against that son of Indra who was like Indra himself rushed many warriors headed by Drona, Kripa, Shalya, Vivingshati, Duryodhana and also Somadatta's son.
Then the heroic son of Arjuna Abhimanyu learned in all the weapons and clad in a handsome golden armour, rushed out of the ranks of attacked all your warriors.
That son of Arjuna baffled the weapons of all the mighty warriors. He looked effulgent as the exalted Agni on the sacrificial alter when invoked with high Mantras.
Then the greatly powerful Bhishma created a river in that field of battle. Its water was made by the blood of foes. But he quickly avoided the son of Subhadra and charged the great car-warrior Pareha.
Then Arjuna, adorned with diadem and garlands, with his wonderful Gandiva in his hand, the twang of which resembled the roars of clouds, shot showers of arrows and baffled the showers of arrows (shot by Bhishma).
That illustrious ape-bannered hero then poured upon Bhishma that foremost of all wielders of arms a shower of sharp arrows and broad-headed polished shafts.
Your troops then saw that shower of arrow, shot by that great ape-bannered hero, opposed and dispersed by Bhishma, as the sun dispels darkness.
Then the Kurus, the Srinjayas, and all other people saw the single combat between those two foremost of men, Bhishma and Arjuna both distinguished by the fearful twang of their bows.
O Holy One, you should tell me the meanings of those various names uttering which the great Rishi Vyasa with his disciples sang the praises of the illustrious killer of Madhu. I wish to hear those names of Hari, that Supreme Lord of all creatures. Indeed, by hearing of those names, I shall be sanctified and cleansed like the bright autumnal moon.
Vaishampayana said, Listen, O king, to what the meanings are of the various names, due to attributes and acts, of Hari as the powerful Hari himself of cheerful soul explained them to Phalguna.
That killer of hostile heroes, viz., Phalguna, had at one time asked Keshava, enquiring after the meanings of the some of the names by which the great Keshava is worshipped.
O Holy One, O supreme ordainer of the Past and the Future, O Creator of all Beings, O Immutable one, O Refuge of all the worlds, O Lord of the universe, O Remover of the fears of all persons.
I wish to hear from you in detail, O Keshava, the meanings of all those names of yours, O God, which have been mentioned by the great Rishis in the Vedas and the Puranas on account of various acts of yours! None else than you, O Lord, is capable to explain the mcanings of those names.
The Holy One said, In the Rigveda, in the Yajurveda, in the Atharvans and the Samans, in the Puranas and the Upanishads, as also in the works on Astrology, O Arjuna, in the Sankhya treatises, in the Yoga Scriptures, and in the treatises also on the Science of Life, many are the names that have been mentioned by the great Rishis. Some of those names refer to my attributes and some of them refer to my deeds. Do you hear, with rapt attention, O Sinless One, what the meaning is of each of those names referring to my acts.
As I recite them to you. It is said that in days of yore you formed half my body. Salutations to Him of great glory. Him, viz., that is the Supreme Soul of all embodied creatures.
Salutations to Narayana, to Him that is at one with the universe, to .Him who is above the three qualities, to Him, that is again, the Soul of those qualities. From His grace has originated Brahman, and from His anger has arisen Rudra.
He is the source whence have originated all mobile and immobile creatures. O foremost of all persons gifted with Sattva (Goodness), the attribute of Sattva consists of eighteen qualities. That attribute is Supreme Nature having for her soul the Sky and Earth and succeeding by her creative forces in keeping up the universe.
That Nature is at one with the fruit of all acts. She is also the pure Chit. She is immortal, and invincible, and is called the Soul of the universe. From her proceed all the changes of both Creation and Destruction,
Divested of sex, She or He is the penances that people practise. He is both the sacrifice that is performed and the sacrificer who celebrates the sacrifice. He is the ancient and the infinite Purusha. He is otherwise called Aniruddha and is the source of the Creation and the Destruction of the universe.
When Brahmana's night was passed, through the grace of that Being of great energy, a lotus made its appearance first, you having eyes like lotus petals.
Within that lotus was born Brahman, originating from Aniruddha's grace. Towards the evening of Brahman's day, Aniruddha became filled with anger, and as a consequence of this, there originated from his forehead a son called Rudra gifted with the power of destroying everything. These two, viz., Brahman and Rudra, are the foremost of all the gods, having originated respectively from the Cheerfulness and the Anger (of Aniruddha).
Acting according to Aniruddha's directions, these two gods Create and Destroy. Although capable of granting boons to all creatures, they are, however, in their own work, (viz., Creation and Destruction), merely instruments in the hands of Aniruddha.
Rudra is otherwise called Kaparddin. He has matted locks on his head, some times shows a bald head. He loves to live in the midst of crematoriums which form his home. He practises the austerest vows. He is a Yogin of mighty power and energy.
He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul.
If that god of gods, viz., Mahesvara, be adored, then, O Partha, is the powerful Narayana also adored.
I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra again, is my Soul. It is for this that I always worship him.
If I do not worship the auspicious and boon-giving Ishana, nobody would then worship my own self.
The ordinances I set are followed by all the worlds. Those ordinances should always be worshipped, and it is, therefore, that I worship them.
He who knows Rudra knows myself, and he who knows myself, knows Rudra. He who follows Rudra follows me. Rudra is Narayana. Both are one; and one is shown in two different forms.
Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is capable to grant me a boon, O son of Pandu.
Having settled this in my mind, I worshipped in days of yore the ancient and powerful Rudra, for getting the boon of a son. In worshipping Rudra thus, I worshipped my own self.
Vishnu never bows his head to any god except his own self. It is therefore that I worship Rudra.
All the gods, including Brahman and Indra and the gods and the great Rishis, worship Narayana, that foremost of gods, otherwise called by the name of Hari.
Vishnu is the foremost of all Beings past, present, or future, and as such should always be worshipped with respect.
Do you bow your head to Vishnu. Do you bow your head to Him who gives protection to all. Do you bow,, O son of Kunti, to that great boon-giving god, that foremost of gods, who eats the offerings made to him in sacrifices.
I have heard that there are four kinds of worshippers. Among them all, they that are devoted to me wholly and do not worship any other god, are the foremost. I am the end they seek, and though engaged in deeds, they never seek the fruits thereof.
The three remaining classes of my worshippers are those who seek the fruits of their acts. They acquire regions of great happiness, but then they have to drop down therefrom upon the exhaustion of their merits. Those amongst my worshippers, therefore, who are fully awakened obtain what is foremost.
Those who are awakened and whose conduct shows such enlightenment, may be engaged in worshipping Brahman or Mahadeva or the other gods who live in heaven, but they succeed at least in getting to myself.
I have thus told you, O Partha, what the destinations are between my worshippers. Yourself, O son of Kunti, and myself are known as Nara and Narayana. Both of us have taken human bodies only for the purpose of lightening the load of the Earth.
I know the different sorts of Yoga that rest on the Soul. I know who I am and whence I am, O Bharata. I know the Religion of Renunciation, and all that contributes to the prosperity of creatures.
Eternal as I am, I am the one sole Refuge of all men. The waters have been called by the name of Nara, for they originated from Him called Nara. And since the waters, in former times, were my refuge, I am, therefore, called by the name of Narayana.
Taking the form of the Sun I cover the universe, with my rays. And because I am the home of all creatures, therefore, am I called by the name of Vasudeva.
I am the end of all creatures and their father, O Bharata. I pervade the entire sky and the Earth. O Partha. and my splendour transcends every other splendour.
I am He, O Bharata, whom all creatures wish to attain to at the end. And because I overwhelm all the universe, I am called by the name of Vishnu.
Desirous of acquiring success through control of their senses, people seek to obtain to me who am heaven and Earth and the sky between the two. For this am I called Damodara.
The word Prishni includes food, the Vedas, water, and nectar. These four are always in my stomach. Hence am I called Prishnigarbha.
The Rishis have said that once on a time when the Rishi Trita was thrown into a well by Ekata and Dvita, the distressed Trita invoked me, saying,-O Prishnigarbha, do you save the fallen Trita.
That foremost of Rishis, viz., Trita, the spiritual son of Brahma, having called on me thus, was saved from the pit.
The rays that come out of the Sun who gives heat to the world, from the blazing fire, and from the Moon, form my hair. Hence do foremost of learned Brahmanas call me by the name of Keshava.
The great Utathya having impregnated his wife disappeared from her side through an illusion of the gods. The younger brother Brihaspati then appeared before that great one's wife.
To that foremost of Rishis who had gone there for holding sexual intercourse, the child in the womb of Utathya's wife, O son of Kunti, whose body had already been formed to the five principal elements, said,-O giver of boons, I have already entered into this womb. You should not attack my mother!-Hearing these words of the unborn child, Brihaspati became filled with anger and imprecated a curse on him, saying,-Since you obstruct me thus when I have come there from desire of the pleasures of sexual union, therefore shall you, through my curse, be visited by blindness.
Through this curse of the foremost of Rishis, the child of Utathya was born blind and remained so for a long time. It was, therefore, that that Rishi, in days of yore, passed by the name of Dirghatamas.
He, however, acquired the four Vedas with their eternal limbs and subsidiary parts. After that-he frequently invoked me by this secret name of mine. Indeed, according to the ordinance as laid down he repeatedly called me by the name of Keshava.
Through the merit he acquired by uttering this name repeatedly, he became cured of his blindness and then passed by the name of Gotama.
This name of mine, therefore, O Arjuna, is productive of boons to them who utter it among all the gods and the great Rishis.
The god of fire and Soma, blending together, become transfused into one and the same substance. It is, therefore, that the entire universe of mobile and immobile creatures is said to be pervaded by those two gods.
In the Puranas, Agni and Soma are spoken of at possessing natures that had one and the same result. The gods also are said to have Agni for their mouth. It is on account of these two beings gifted with natures leading to the same result that they are said to be deserving of each other and upholders of the universe."
Indra said Kshatriya duties, O king, which are so very potent, which embrace the exercise of all other duties, and which are the highest of all duties, should be observed by persons that are like you so high-souled and seek the well-being of the world. If those duties are not properly satisfied all creatures would be ruined.
The king, cherishing mercy for all creatures, should consider these as the highest of his duties, viz., reclaiming the land for cultivation and fertilizing it, celebration of great sacrifices for purifying himself, aversion for begging, and protection of subjects.
Making gifts is said by the sages to be the greatest of virtues. Of all kinds of gifts again, that of the body in battle, is the highest. You have seen with your own eyes how the kings, ever following Kshatriya duties, having duly waited upon their preceptors and acquired great learning, at last sacrifice their bodies, while fighting with one another. The Kshatriya, desirous of earning religious merit, should after following the Brahmacharya mode, live like a house-holder which is always meritorious.
While settling the question of right (between) his subjects, he should be perfectly impartial. For making the various orders follow their respective duties, for the protection they give to all, for the various contrivances and means and the prowess and exertion Kshatriya duties, which embrace all other duties, are said to be the highest. The other orders are able to follow their respective duties for kingly duties. Therefore the former depend upon the latter regarding the merit they produce.
Those men, who disobey all healthy checks and who are too much attached to the worldly objects, are regarded as brutes. They are constrained to act justly by the exercise of kingly duties. Those duties, therefore, are said to be the highest of all.
That course of conduct which has been laid down for Brahmanas who follow the three Vedas, and those modes of life that have been laid down for Brahmanas, should, first, of all be observed by every Brahmana. If a Brahmana acts otherwise, he should be punished like a Shudra,
The duties of the four modes of life and the rituals laid down in the Vedas, O king, should always be followed by a Brahmana; he has no other duties.
A Kshatriya should never maintain a Brahmana acting otherwise. His religious merit increases for his acts. A Brahmana, indeed, is like Dharma.
That Brahmana who does works that are not sanctioned for him, deserves no respect. If not engaged in his proper acts, he should not be trusted.
These are the duties of the various orders. Kshatriyas should look after them so that their observance may be improved. These are the duties of Kshatriyas. For these reasons also, kingly duties and no others, are the highest of all. They are, as I believe, the duties of heroes, and the heroes are foremost in following them.
What duties should be practised by the Yavanas, the Kiratas, the Gandharas, the Chinas, the Shavaras, the Barbaras, the Shakas, the Tusharas, the Kankas, the Palhavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kambojas, the several castes that have originated from Brahmanas and Kshatriyas, the Vaishyas, and the Shudras, that live in the dominions of Aryan kings? What are those duties again which kings like ourselves should compel the iribes living by robbery to follow.
I wish to hear all this, O illustrious god, instruct me. O chief of all the gods, you are the friend of us Kshatriyas.
Indra said All the robber tribes should serve their parents, their preceptors and other elders and hermits living in the forest.
All the robber tribes should also serve their kings. The duties and rites laid down in the Vedas should also be followed by them.
They should celebrate sacrifices in honour of the departed manes, dig wells, for the public give water to thirsty travellers, distribute beds and other presents amongst Brahmanas.
Abstention from injury, truth, control of anger, supporting Brahmanas and relatives by giving them their dues, maintenance of wives and children, purity, peacefulness, making presents to Brahmanas at all sorts of sacrifices are duties to be followed by every person of this tribe who seeks his own prosperity. Such a person should also celebrate all kinds of Pakayajnas with rich presents of food and wealth.
These and similar duties, O sinless one, were laid down in days of yore for person of this class. All these acts, which have been laid down for all others, should be done by the robbers also, O king.
Mandhatri said In this world, such wicked men may be seen living in disguise among all the four castes and in all the four modes of life.
Indra said When the kingly duties are lost as well as the science of punishment, all creatures become exceedingly exercised, O sinless one, for the oppression of kings.
After the termination of the Krita age, a confusion will set in regarding the various modes of life, and numberless mendicants will appear with sectarial marks of various sorts.
Disregarding the Puranas and the great truths of religion, men, urged by lust and anger, will wend wrong ways.
When sinful men are restrained by highsouled persons with the help of the science of punishment, then religion, which reigns supreme over everything and is eternal and which is the source of all good, becomes firmly established.
The gifts, and libations, and offerings to the departed manes of the man who disregards the king who is superior to every one, become useless.
The very gods do not disobey a virtuous king who is truly a personification of god.
Having created the universe, the divine Lord of all creatures meant the Kshatriya to rule men making them follow their duties.
I respect and worship that person who hclped by his understanding, watches the course of the duties performed by men. Upon such supervision depend Kshatriya duties.
Bhishma continued 'Having said these words, the divine and powerful Narayana, in the forın of Indra, accompanied by the Maruts, repaired to his eternal abode of endless felicity.
When, O sinless one, duties were thus followed in days of yore what man of cleansed soul and learning is there that would disregard the Kshatriya?
Like blind men lost on the way creatures, acting unrighteously, meet with ruin.
O foremost of men, do you follow those duties which were first promulgated and which the ancients had followed. I know, O sinless one, that you are quite competent to do this.'
Vaishampayana said: There was a chief among the Yadus, named Shura, who was the father of Vasudeva. His daughter was named Pritha, she was matchless in beauty on earth.
O descendant of the Bharata race, that truthful man (Shura) give his first born child to the son of his paternal aunt, his childless cousin and favour seeking friend, the high-souled Kuntibhoja, according to a promise given before.
She (Pritha) was appointed as her (adoptive) father's house to look after the hospitality to the Brahmanas and guests. One day by careful attentions she gratified the terrible Brahmana of rigid vows, known by the name of Durvasa, learned in the mystery of religion.
Anticipating the future difficulty of her getting sons, he (Durvasa) taught her a Mantra for invoking any of the celestials (she liked for growing her children). The Rishi then said to her.
“Through the effulgence of those celestial whom you will invoke by this Mantra, offspring will be certainly begotten on you”.
Having been thus told by the Brahmana, (Durvasa) the illustrious Kunti (Pritha), being curious, invoked in her maidenhood the god Arka (Sun).
She immediately saw (before her) that effulgent deity (Sun), that beholder of everything in the world. Seeing the wonderful sight, that maiden of fruitless feature was very much surprised.
The deity Vivasvan (Sun), coming to her said, “O black-eyed lady, here I am. Tell me what I can do for you."
Kunti said: O slayer of foes, a certain Brahmana gave। me this science (Mantra). O Lord, I have invoked you, only to see the efficacy of the Mantra.
For my this fault, I bow down my head to you to ask for your grace. A woman, however guilty, deserves protection.”
The Sun said: I know Durvasa has given you this boon. Cast off your fears and allow me your embrace.
O amiable girl, my approach is infallible; it must be fruitful. O timid maiden, if my coming be for nothing, it will be certainly a transgression of yours.”
Vaishampayana said : Vivasvat thus spoke to her many things to allay her fears. O descendant of the Bharata race, the illustrious and beautiful girl, as she was a maid.
Did not grant his request from modesty and from the fear of her relatives. O best of the Bharata race, Arka again addressed her thus.
"O princess, there will be no sin in gratifying me." Having said this to the daughter of Kuntibhoja, that illustrious deity.
That illuminator of the universe, Tapana (Sun) received her embraces. Thereupon was born a hero, known all over the world by the name of Karna, the foremost of all wielders of arms, encased in a natural armour, blessed with good fortune and endued with celestial beauty and all auspicious marks and with a face brightened by ear-rings.
The greatly effulgent Tapana, then giving Pritha her maiden-hood, again went to heaven.
The princess of the Vrishni race (Pritha) became affected with sorrow to see the birth of the child. She intently reflected on the course she should adopt.
She resolved to conceal her frailty from the fear of her friends and relatives. Kunti threw her that powerful son into water.
The illustrious husband of Radha took up that child thrown into the water. That son of Suta, (the husband of Radha), with his wife brought him up as their son.
They gave that son the name of Vasusena, because he was born with wealth, (a natural armour and ear-rings).
He grew up very strong and became expert in all weapons. Possessed of great energy, he worshipped the Sun until his back was scorched by its rays.
When he was thus engaged in his worship, there was nothing on earth that the heroic and intelligent Vasusena would not give to Brahmanas.
Indra, assuming the form of a Brahmana, came to him for alms. Ever engaged to do good to Arjuna, he asked for the armour.
Taking off the natural armour from his body, Karna with joined hands gave it to Indra in the form of a Brahmana.
The king of the celestials received the gift and he was exceedingly pleased with his liberality. The lord of the celestials gave him a weapon, saying.
"Among the celestials, the Asuras, the Gandharvas, the Nagas and the Rakshasas, whoever you will desire to conquer he will certainly be killed by this weapon.
The son of Surya was known by the name of Vasushena, but after his cutting off his natural armour, he was called Karna (cutter).
Dhritarashtra said “Secing Duryodhana struck down in battle by Bhimasena, what, O Sanjaya did the Pandavas and the Srinjayas do?"
Sanjaya said “Seeing Duryodhana killed by Bhimasena in battle, O king, like a wild elephant slain by a lion the Pandavas with Krishna were filled with joy upon the fall of the Kuru king. The Panchalas and the Shrinjayas also waved their upper garments in the air) and sent up leonine roars. Even the Earth could not bear those rejoicing warriors.
Some stretched their bows; others drew their bowstrings. Some blew their huge conchs; other beat their drums.
Some sported and juinped about others laughed aloud. Many heroes repeatedly said these words to Bhimasena— 'Highly difficult and great has been the feat that you have performed to-day in batile, by having struck down thc Kuru king, himself a great warrior, with your macc! This slaughter of your enemy is considered like that of Vritra by Indra himself!
Who else, but you, O Vrikodara, could kill the heroic Duryodhana while moving about in various ways and performing various manoeuvres.
You have brought these hostilities, to a close which none could do! This feat of yours is incapable of being done by any other warrior!
By good luck, you have, O hero, like an infuriate elephant, crushed with your foot the head of Duryodhana on the field of battle!
By good luck, O sinless one, you have quaffed the blood of Dussasana on the field of battle!
By good luck, you have by your own energy, placed your foot on the head of all those that had injured the just king Yudhishthira!
For your having defeated the foes and having slain Duryodhana, by good luck, O Bhima, your fame has extended over the whole world.
Bards and eulogists praised Shakra after the fall of Vritra as we are now applauding you, O Bharata, after the fall of your foes.
Know O Bharata, that the joy we felt upon the fall of Duryodhana has not yet decreased the least.' The assembled eulogists on that occasion addressed to Bhimasena these words,
Whilst, viz., Panchalas and the Pandavas, all filled with joy were thus expressing themselves, the slayer of Madhu addressed them, saying-Ye kings, it is not becoming to kill a slain fe with such cruel words repeatedly. This wicked man has already been slain.
This sinful, shameless, and covetous wretch, surrounded by sinful counsellors and ever malignant of the advice of wise friends, encountered his death even then when he refused, though repeatedly urged to the contrary by Vidura, Drona, Kripa and Sanjaya, to give to the sons of Pandu their paternal share in the kingdom which thcy had begged of him.
This wretch is not to be regarded either as a friend or an enemy! What use in using harsh words to him who has now become a piece of wood.
Get your cars quickly, you kings, for we should leave this place! By good luck, this sinful wretch has been killed with his counsellors and kinsmen and friends. Thus chastised by Krishna, king Duryodhana, O king, gave way to wrath and endeavoured to rise.
Sitting on his haunches and supporting himself on his two arms, he contracted his eyebrows and looked angrily at Vasudeva.
Duryodhana whose body was half raised, looked like a poisonous snake, O Bharata, shorn of its tail.
Forgetting his poignant and unbearable pains, Duryodhana began to assail Vasudeva with keen and bitter words. 'O son of Kansa's slave, it seems you have no shame, for you have forgotten that I have been struck down most unfairly, according to the rules of inacefighting? It was you who unfairly caused this act by reminding Bhima about the breaking of my thighs. Do you think I did not mark it when Arjuna (under your advice) hinted to it to Bhima?
Having caused the destruction of thousands of kings, who always fought fairly through various kinds of unfair means, do you not feel any shame or abhorrence for those acts?
Having daily bought about a great carnage of heroic warriors, you at last caused the grandshire to be slain by placing Shikhandin to the front.
Having again caused an elephant of the same name of Ashvatthama to be killed, O you of vicious principle, you made the preceptor lay aside his weapons. Do you think that this is not known to me?
While again that brave hero was about to be killed by this cruel Dhristadyumna, you did not dissuade the latter!
The dart that had been begged (of Shakra as a boon) by Karna for the destruction of Arjuna, was baffled by you through Ghatotkacha! Who is there that is more sinful than you?
Likewise powerful Bhurishravas, with one of his arms cut off and while observing the Praya vow, was caused to be slain by you through the great Satyaki.
Karna had done a great feat for defeating Partha. You frustrated the object of Ashvasena, the son of that prince of snakes (viz., Takshaka).
When again the wheel of Karna's car sank in mire and Karna was assisted with calamity and almost defeated on that account, and-when, he became anxious to free his wheel—you caused that Karna to be then slain!
If he had fought me and Karna and Bhisma and Drona by fair means, victory then, forsooth, would never had been yours.
By adopting the most wily and unfair means you have caused the death of many kings observant of the duties of their order and of ourselves as well.'
Vasudeva said You, O son of Gandhari, have been killed with your brothers, sons, kinsmen, friends, and followers, for the sinful path you followed.
Through your deeds those two heroes, viz., Bhishma and Drona, have been killed. Karna has been slain for having followed your conduct !
Requested by me, O fool, you did not, from avarice, give the Pandavas their paternal share, under the advice of Shakuni.
You gave poison to Bhimasena! You, O wicked man, tried to burn all the Pandavas with their mother at the palace of lace!
While gambling, you insulted the daughter of Yajnasena, while in her season, in the midst of assembly! Shameless as you are, you should have been killed there and then!
Through Subala's son an expert in dice, you unfairly defeated the virtuous Yudhishthira who was unskilled in gambling! For that are killed.
Through the sinful Jayadratha again, Krishna was on another occasion insulted when the Pandavas, her lords, had gone out a thunting towards the hermitage of Trinavindu! you
Causing Abhimanyu, who was a child and alone, to be surrounded by many, you did kill that hero. For this sin, O sinful wretch, you are slain!
All those sinful deeds which you attribute to us have in reality been perpetrated by you in consequence of your sinful nature!
You had never listened to the advice of Brihaspati and Ushanas! You had never respected the old! You had never heard the beneficial words!
Possessed by ungovernable covetousness and thirst of gain, you committed many unrighteous acts. Suffer now the consequences thereof.
Duryodhana said I have made various studies, made presents according to the ordinance, governed the wide Earth with her seas, and trumpeted over the heads of my fees. Who is there so fortunate as myself?
That end again which is sought by Kshatriya observant of the duties of their own order, viz., death in battle, I have also met with mine. Who, therefore, is so fortunate as myself?
I have enjoyed pleasures, such as were worthy of the very gods and such as could with difficulty, be obtained by other kings. I have attained the highest prosperity. Who then is so fortunate as myself?
With all my well-wishers, and my younger brothers, I am going to heaven! As regards yourselves, with your baffled purposes and racked with grief, live you in this unhappy world.
Sanjaya continued After the intelligent king of the Kurus, have said these words, a thick shower of fragrant flowers dropped from the sky. The Gandharvas beat many charming musical instruments. The Apsaras in a chorus sang the glory of king Duryodhana. The Siddhas cried-Praise to king Duryodhana! Sweet and delicious breezes mildly blew on all sides. All the quarters became clear and the firmament looked blue as the lapis lazuli.
Beholding these good signs, and this worship offered to Duryodhana, the Pandavas, with Vasudeva at their head, were put to shame.
Hearing the invisible voice the Bhishma and Drona and Karna and Bhurishravas were killed unfairly, they were afflicted with remorse and wept in grief.
Seeing the Pandavas stricken with anxiety and grief. Krishna addressed them in a voice deep as that of the clouds or the drum, saying-''All of them were great car-warriors and quick hands in weapons! If you had displayed all your prowess, even then you could never have killed them in battle by a fair fight.
King Duryodhana also could never be killed in a fair fight! The same is the case with all those powerful car-warriors led led by Bhishma.
For doing you good, I repeatedly applied my illusory powers and caused them to be killed by various means in battle.
If I had note adopted such deceitful ways in battle, you would never have been victorious, nor could have gained kingdom or wealth.
Those four were very great warriors and regarded as Atirathas in the world. The very Regents of the Earth could not kill them in fair fight.
Likewise, the son of Diritarashtra, when armed with the mace, could not be killed in fair fight by Yama himself, armed with his bludgeon.
Ye should not mind that this enemy of yours has been killed deceitfully. When the number of one's enemics becomes great, then destruction should be brought about by wily ways.
The gods themselves, in killing the Asuras, have followed by the celestials, may be followed by all.
We have been crowned with success. It is evening. We had better retire to our tents. Let us all, you kings, take rest, with our horses and elephants and cars!'
Hearing these words of Vasudeva, the Pandavas and the Panchalas filled with joy, roared like a number of lions.
All of them blew their conchs and Madhava himself blew his Panchajanya, seeing Duryodhana struck down in battle.'
Sanjaya said After the (Kuru) army had been gathered Shalya, the king of the Mlechchhas, filled with rage, rushed against the large army of the Pandavas, riding on a gigantic clephant, with temporal juice trickling, looking like a hill, elated with pride, resembling Airavata himself and capable of crushing large numbers of foes.
Shalya's animal was of a good breed, was always adored by Dhritarashtra's sons and was properly equipped and properly trained for battle, O king, by persons well conversant with the science of elephant training. Riding on that elephant, that foremost of kings looked like the morning sun at the close of summer.
Riding that best of elephants, O king, he went against the Pandavas and began to strike them on all sides with keen and dreadful arrows resembling Indra's thunder in force.
While he discharged his arrows in that battle and killed the hostile warriors neither the Kauravas nor the Pandavas could mark any defect in him, even as the Daityas, O king, could not notice any in Vasava, the wielder of the thunder, in the days of yore while he killed them.
The Pandavas, the Somakes and the Srinjayas, saw one elephant look like a thousand elephants moving around them as the enemies of the gods had in days of yore seen the elephant of Indra in battle.
The army so driven by thai elephant seemed as if trapped from all sides. It could not stay for moments in the battle-field on account of sheer fright. All soldiers started crushing in hue and cry over mutual pull and push.
Agitated by that animal, the hostile army looked life-less. Unable to stand in battle, they then fled away in great fear, crushing one another. Then the huge army of the Pandavas, routed by king Shalya, suddenly fled on all sides unable to stand the vigor of that elephant.
Seeing the Pandava army routed and flying away quickly all your leading warriors worshipped king Shalya and blew their moonwhite conchs.
Hearing the war-cries of the Kauravas uttered in joy and the blare of their conchs, the commander of the Pandava and the Srinjaya forces, viz., the Panchala prince Dhrishtadyumna could not, from wrath, bear it.
The illustrious Dhrishtadyumna then quickly proceeded for defeating that elephant, as the Asura Jainbha had proceed against Airavata, the carrier of Indra, while he fought with Indra.
Beholding the king of the Pandavas proceed against him, Shalya, the foremost of kings, quickly urged his elephant, O king, for the destruction of Drupada's son.
Seeing the animal approaching the latter struck it with three best arrows, polished, keen, blazing, powerful and resembling fire itself in effulgence and force.
Then that illustrious hero struck the animal on the trunk with five other whetted and best arrows. Struck therewith, that prince of elephants, turning away from the battle, ran quickly away.
Suddenly checking that foremost of elephants which had been greatly wounded and compelled to retreat Shalya, however, caused it to turn back and with hooks and keen lances urged it forward against the car of the Panchala king, pointing it out to the infuriate animal.
Beholding the animal rushing forcibly at him, the heroic Dhrishtadyumna, taking up a mace, quickly leaped down on the Earth from his car, his limbs benumbed with fear.
That huge elephant, meanwhile, suddenly crushing that gold-decked car with its horses and driver, raised it up in the air with his trunk and then dashed it down on the Earth.
Beholding the driver of Panchala king thus crushed by that best of elephants. Bhima and Shikhandin and the grandson of Shini rushed with great force against that animal.
With their arrows they quickly restrained that animal. Thus restrained by them in battle, the elephant began to tremble.
Meanwhile king Shalya began to discharge arrows like the Sun shedding his rays on all sides. Struck with those arrows, the (Pandava) car-warriors began to fly away.
Beholding that feat of Shalya, the Panchalas, the Srinjayas and the Matsyas. O king, bewailed aloud in that battle. All those foremost of men however, surrounded the animal entirely.
Then, taking up his mace resembling the crest of a mountain, the brave Panchalas appeared there. Fearlessly, O king, that hero, that striker of foes, rushed quickly against the clephant.
The active prince of the Panchala, approaching, began to strike with his mace that animal which was huge as a hill and which shed temporal juice like a mass of pouring clouds.
Its trunk cut open, the animal cried aloud; and vomiting enough blood, the animal, huge as a hill, suddenly dropped down as a mountain falling down during an earthquake.
While that best of elephants was falling down and while your son's ariny were bewailing at the spectacle, that best of warriors among the Shinis cut off the head of king Shalya with a sharp and broad-headed arrow.
His head having been sundered by the Satwata hero, Shalya dropped down on the Earth along with his best of elephants, like a mountain summit suddenly clapped by the thunder-bolt discharged by the best of the celestials.
Utanka said Do you, O Keshava, tell ine that faultless spiritual science. Having heard your discourse I shall ordain what is for your good or imprecate a curse to you O Janardana!
Vasudeva said Know that the three qualities of Ignorance, Darkness and Goodness exist, depending on me as their refuge. So also, O twice-born one, know that the Rudras and the Vasus have originated from me.
In me are all creatures, and in all creatures do I exist know this. Let no doubt arise in your mind about this.
So also, O twice-born one, know that all the tribes of the Daityas, all the Yakshas, Gandharvas, Rakshasas, Nagas, Apsaras, have originated from me.
Whatever has been called existent and nonexistent, whatever is manifest, and notmanifest, whatever is destructible and indestructible, all have me for their soul.
Those fourfold courses of duty which, O ascetic, are known to attach to the (four) modes of life, and all the Vedic duties, have me for their soul.
Whatever is non-existent, whatever is existent and non-existent, and whatever is above that which is existent and not existent, all these which form the universe-are from me. There is nothing higher (or beyond) me who am the eternal god of gods.
O perpetuator of Bhrigu's race, know that all the Veda beginning with the original syllable) One are at one with me. Know, O son of Bhrigu's race, that I am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the Charu (cooked in sacrifices for being offered to the deities); I am the Homa (that is performed); I am those deeds which sacrificers perform for pleasing the celestials; I am even the pourer of the sacrificial libation; and I am the Havi or libation that is poured. I am the Adhvaryu. I am the Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom the Udgatri, in the great sacrifice, hymns by the sound of his songs. In all rites of expiation, O Brahmana, the utters of auspicious Mantras and bencdictions fraught with peace sing my praises who am the artificer, o foremost of twice-born ones, of the universe.
Know, O best of twice-born persons, that Dharma is my eldest-born offspring, originated from my mind, O learned Brahmana, whose essence is for all creatures.
Constantly changing myself, I take birth in various wombs. O best of men, for upholding that son of mine, with the help of men now existing in or departed from the world. Indeed, I do this for protecting Virtue and for establishing it.
In those forms that I assume for the purpose, I am known, O son of Bhrigu's race, in the three worlds as Vishnu and Brahman and Shakra. I am the origin and I am the destruction of all things.
I am the creator of al existent objects and I am their destroyer. Knowing no change myself, I am the destroyer of all those creatures that live in sinfulness.
In every cycle I have to repair the causeway of Virtue, entering into various kinds of wombs from desire of doing good to my creatures.
When, O son of Bhrigu's race, I live in the order of the celestials, I then indeed, act in i every respect as a celestial.
When I live in the order of the Gandharvas, I then, O son of Bhrigu's race, act in every . respect as a Gandharva.
When I live in the order of the Nagas I then act as a Naga, and when I live in the order of Yakshas or that of Rakshasas, I act after the manner of that order.
Born now in the order of men I must act a human being. I appealed to them (the Kauravas) most piteously. But stupefied as they were and deprived of their senses, they refused to take my words.
I frightened them, filled with anger referring to some great fear. But once more I showed themselves my usual human forin.
Possessed as they were of unrighteousness, and assailed by the virtue of liine, all of them have been righteously killed in battle, and have, forsooth, gone to the celestial region.
The Pandavas also, O best of Brahmanas have acquired great fame. I have these told you all that you had asked me.
Sanjaya said Thus addressed by the famous son of Gotama, the king Duryodhana, breathing hard, remained silent, O king.
Having thought for a little while, the great son of Dhritarashtra, that scorcher of foes, then said these words to Sharadvat's son Kripa-
"You have said to me whatever a friend should say. You have also, whilst fighting, done everything for ine, without caring for your very life.
People have seen you enter into the midst of the Pandavas army and fight with the mighty and energetic car-warriors of the Pandavas.
What a friend should say has been said by you. Your words, however, do not please me like medicine that pleases not the person who is no the verge of death.
These beneficial and excellent words, pregnant with reason, which you, O mightyarmed one, have said, do not scem acceptable to me, O foremost of Brahmanas.
Deprived by us of his kingdom on a former occasion, why will the son of Pandu trust us? That great king was once defeated by us at dice. Why will we again believe my words?
So also, Krishna, ever engaged in the good of the Parthas, when he came to us as an emissary, was cheated by us. Our act was exceedingly unfair. Why then, will Hrishikesha trust my words?
The princess Krishna, while standing in the midst of the assembly, wept piteously. Krishna will never forget that act of ours, nor, the deprivation of Yudhishthira by us of his kingdom.
Formerly it was heard by us that the two Krishnas are of the same mind and are firmly attached to each other. Today, O lord, we have seen it with our eyes.
Having heard of the death of his sister's son, Keshava passes his nights in sorrow. We have offended him highly. Why will he forgive us then?
Arjuna also, in consequence of Abhimanyu's death, has become very miserable. Even if requested, why will he try for iny good?
The second son of Pandu, Bhimascna, is highly powerful. He has taken a terrible vow. He will break but not bend.
The heroic twins, cherishing hostility against us, when clad in mail and armed with their swords, resemble a pair of Yamas.
Dhrishtadyumna and Shikhandin have taken up their swords against me. Why will those two, O best of Brahmanas, try for my good?
Clad in onc piece of cloth and in her scason, the princess Krishna was treated cruelly by Dushasana in the midst of the assembly and before all.
Those scorchers of focs, the Pandavas, who still remember the naked Draupadi greatly distressed, can never be dissuaded from batile.
Then again, Krishna, the daughter of Drupada, is, with great difficulty, practising the austerest of penances for my destruction and the success of her husbands and sleeps every day on the bare ground, intending to do so till the end of the hostilities is got at.
Casting off honour and pride, the sister of Vasudeva, Subhadra, is always serving Draupadi like a waiting woman.
Everything, therefore, is on fire. That fire can never be extinguished. Peace with them is impossible on account of the death of Abhimanyu.
Having reigned as the sovereign of this Earth bounded by the ocean, how shall I be able to enjoy, by the favor of the Pandavas, a kingdom in peace?
Having spread rays like the sun upon the heads of all the kings, how shall I walk behind Yudhishthira as slave?
Having enjoyed all luxuries and shown cat mercy, how shall I lead a miserable life now with wretched men as my companions?
I do not disapprove those mild and wholesome words you have spoken. I, however do not think that this is the time for peace.
A righteous fight is, O scorcher of foes, is regarded by me to be a good policy. This is not the time for acting like a eunuch. On the other hand, this is the time for fighting.
I have celebrated many sacrifices. I have given away presents to Brahmanas. I have achieved all my wishes. I have listened to the recitation of the Vedas. I have saved the heads of my foes.
My servants have all been well cared for by me. I have relieved people in distress. I dare not, O foremost of men, speak such humble words to the Pandavas.
I have conquered foreign kingdoms. I have properly guverned by own kingdom. I have enjoyed various luxuries. I have pursued religion, profit and desire. I have paid off my debt to the departed manes and to Kshatriya duty.
Indeed, there is no happiness on this earth. What becomes of kingdom and what of good name? Fame is all that one should acquire here. That fame can be acquired by battle and by no other means.
The death a Kshatriya meets with at home is blamcable. Death on one's bed at home is highly sinful.
The man, who casts off his body in the forest or in battle after having performed sacrifices, attains great glory.
He is no man who dies miserably crying in agony, afflicted by disease and decay in the midst of crying kinsmen.
Abandoning various objects of enjoyment, I shall now, by a righteous battle, repair to the regions of Shakra, obtaining the companionship of those that have attained to the highest end. Forsooth, that is the habitation of pious heroes, who never retreat from battle, who are intelligence and devoted to truth and who celebrate sacrifices, who took bath in the current of weapons, they always reside in the heaven The various divisions of Apsaras, forsooth, look with joy at such heroes when engaged in battle. Forsooth, the Pitris behold them adored in the assembly of the gods and rejoicing in heaven, in the company of Apsaras.
We will now ascend the path that is trod by the celestials and by heroes who never retreat from battle, the path followed by our venerable grandfather, by the highly intelligent preceptor, by Jayadratha, by Karna and by Dushasana.
Many brave kings, who tried their best for me in this battle, have been killed. Wounded with shafts and their limbs bathed in blood, they lie now on the nacked Earth.
Courageous and masters of weapons, those kings, who had performed sacrifices according to the scriptures, having given their lives in the discharge of their duties, have now become the inhabitants of Indra's region.
They have gone there. The road will once more become difficult on account of a number of heroes that will hurry along it for reaching that happy region.
Recollect with gratitude the deeds of those heroes that have died for me. I desire to satisfy my debt, instead of thinking of the kingdom.
If, having caused my friends and brothers and grandsires to be killed, I save my own life, people will undoubtedly blame me.
It will be useless for me to enjoy the kingdom, destitute of kinsmen and friends and well-wishers and submitting to the son of Pandu.
I, who was the master of the universe, will now acquire heaven by fair fight. It will not be otherwise.
Thus addressed by Duryodhana, all the Kshatriyas praised that speech and cheered the king, saying-Well, Well!
Without at all grieving for their defeat and firmly bent upon displaying their prowess, all of them, prepared for fight, became enthusiastic.
Having given their horses to the syces, the Kauravas, delighting at the prospect of battle, lived (for the night) at a spot little less than two Yojanas in distance from the field.
Having reached the Sarasvati of red waters on the sacred and beautiful table-land at the foot of the Himalaya, they bathed in that water and satisfied their thirst with it. Excited by your son, they halted there.
Once more rallying themselves, all the Kshatriyas, O king, urged by destiny waited there.
Karna said: O Duryodhana, in my opinion your reasoning are not well-founded. O perpetuator of the Kuru race, no machinations will succeed against the Pandavas.
O hero, you have formerly tried to accomplish your wishes by various subtlc means, but you have not been successful in killing them.
O. king, they were then living near you, they were then mere children, they were then without allies and friends, still you could nor injure them.
They are now living at a distance, they are now grown up and they are now stronger by securing allies. It is my firm belief that you will not be able to injure them now with any subtle machinations.
They are aided by Fate. When they are desirous of regaining the place of their fathers and grandfathers, we can never succeed to injure them by any means of ours.
It is impossible to create disunion amongst them. They can never be disunited who have taken a common wife.
We can never succeed in estranging Krishna (Draupadi) from them by any spies. she choose them as her husband when they were in adversity, they are now in prosperity.
Women generally desire to have many husbands, Krishna has got it; she can never be estranged from them.
The Panchala king is honest and virtuous, he is not covetous for wealth. Even if we offer him our whole kingdom, he will certainly not abandon the sons of Kunti.
His son is also well-accomplished and has become attached to the Pandavas; therefore, I think by no subtle machinations that are in your power, you will be able to injure them.
O best of men, this is what is good and advisable for us to-day, namely, O king, to attack and smite them till the Pandavas are exterminated. O sire, consent to this. As long as our party is strong and that of the Panchalas weak, so long let us strike them without scruple.
O son of Gandhari, O king, as long as their innumerable conveyances, their friends and relatives, do not gather together, so long continue to display your prowess.
O king, as long as the Panchala king with his greatly powerful son does not resolve to fight with us, so long display your prowess.
As long as Vasudeva, Krishna, does not march with the Yadava hosts into the city of the Panchala king in order to restore the Pandavas to their kingdom, so long display your prowess.
Wealth, articles of enjoyments, kingdom, nay their is nothing which Krishna may not sacrifice for the Pandavas,
The whole earth was acquired by the illustrious Bharata by his prowess. Indra has obtained the sovereignty of three worlds by prowess alone.
O king, prowess is always admired in a Kshatriya. O best of kings, prowess is the cardinal virtue of the heroes.
O king, therefore, without any further delay let us with our large army of four kinds of troops vanquish Drupada and bring here the Pandavas.
The Pandavas cannot be defeated by any policy of conciliation, of gift, of wealth, of bribery or of disunion. Therefore, vanquish them by your prowess.
O king, after defeating them by your prowess, rule over the wide world. I do not see any other means of becoming successful in our object.
Vaishampayana said : Hearing what the son of Radha (Karna) said, the powerful Dhritarashtra gave him high praise and he then spoke to him thus-
"O son of Suta, you are gifted with great wisdom and you are highly accomplished in arms. Such words breathing the spirit of heroism are surely worthy of you.
But let Bhishma, Drona and Vidura and also you two, consult together and then adopt that means which may lead to our good."
Thereupon, the greatly illustrious king Dhritarashtra summoned to him all those councillors and consulted with them.
Vaishampayana said : Seeing his five handsome sons before him in the great forest on the charming mountain slope, Pandu left that the old strength of his arms had come back.
One day in the season of spring which maddens all creatures, the king (Pandu) with his wife (Madri) roamed in the woods where every tree was blossomed.
He saw Palashas, Tilakas, Mangoes, Champakas, Paribhadrakas and Karnikaras Kesharas, Atimuktas. There were also many other trees bent down with the weight of their flowers and fruits. There were many lakes overgrown with lotuses. Seeing all this, Pandu felt the influence of (the god of) love in his mind.
In a delightful heart he roamed there like a celestial, followed by (his wife) Madri, who was robed in a semi-transparent cloth.
The king could not suppress his desire on seeing his lotus eyed wife and he was completely overcome by it in that solitude of the wood.
The king then sized her by force, but Madri, trembling in fear, resisted him to the best of her power.
He (the king) was then overcome by desire; he did not remember the course (of the Rishi); he embraced Madri by force. O descendant of Kuru, unrestrained by the fear of curse and impelled by fate, the king, being overpowered by passion, forcibly sought the embraces of his wife, as if to put an end to his life.
His reason, being clouded by the destroyer himself, after intoxicating his senses was itself lost with his life.
The descendant of Kuru, virtuous minded Pandu succumbed to the inevitable influence of Time while united with his wife.
Then Madri, embracing the senseless (dead) king, began repeatedly to utter words of lament.
Kunti with her sons and the sons of Madri, the Pandavas, came there where the king lay in that state.
O king, Madri then crying piteously said to Kunti, “Come here alone and let the children stay there."
Having heard her these words, Kunti bade the children to remain there came running and crying, "Woe to me!"
Seeing both Pandu and Madri lying prostrate on the ground, she bewailed in grief and affliction, saying-
“Thus self controlled hero was always watched by me with care. How did he embrace you, knowing the curse of the Rishi.”
O Madri, this king ought to have been protected by you; but why did you tempt the king in solitude?
He was always melancholy, thinking the curse of the Rishi. How did he become marry with you in solitude?
"O princess of Valhika, greater fortunate you are than I. You have seen the face of the king in gladness and joy."
Madri said : Sister, with tears in my eyes, I resisted the king, but he could not control himself, as if he was bent upon making the Rishi's curse true.
Kunti said : I am the eldest of his wedded wives; the chief religious merit is mine. O Madri, therefore, prevent me not from what must come to pass. I must follow our lord to the region of the dead. Rise up, give me the body and you rear the children.
Madri said: I am still clasping our lord and here not allowed him to go away. Therefore, I shall follow him. I am not as yet satiated you are my eldest sister, give me permission (to go).
This best of the Bharata race came to me with the desire of having intercourse. His desire was not satiated, should I not go to the region of the Yama to gratify him?
O revered sister, if I survive you, it is certain I shall not be able to rear up your and my own children (with equality) and thus sin will touch me.
O Kunti, you will be able to bring up my sons as if they are yours. The king, in seeking me with desire, has gone to the region of the dead.
Therefore, my body should be burned with that of the king. O revered abater, do not refuse me your permission to what is agreeable to me.
You will certainly bring up the children carefully. It would be doing the greatest good to me. I do not find anything more to tell you.
Vaishampayana said : Having said this, the daughter of the king of Madra, the lawfully wedded wife of that best of men Pandu, ascended the funeral pyre of her lord.
Vaishampayana said Then did the son of Shantanu, Bhishma, say to the wrathful Duryodhana, hearing the words of Keshava, O you best among the Bharata.
“By Krishna has been spoken the words of a friend wishing for peace; listen to that my dear son, and do not follow the lead if vindictiveness.
By not acting up to the words of the great souled Keshava, will you not be able to obtain prosperity nor happiness nor your good.
The one of long arms, Keshava, has told you, my dear son, what will lead to virtue and to the obtainment of earthly good; and may you obtain that object, О king; do not destroy these living creatures.
Do not by your wicked deeds cause to break down this blazing prosperity of the Bharatas, among all kings while Dhritarashtra is alive.
Yourself with your ministers and with your sons, brothers and friends will be deprived of lives by your way-wardness and obstinacy.
By acting against the beneficial advice leading to the obtainment of earthly benefit of Keshava as also of your father and the wise Vidura, O foremost among the Bharatas,
Do not bring about the extermination of your race; do not act like a wicked man of evil intellect and do not follow a wrong course. Do not drown your father and your mother in a sea of grief."
Then did Drona say these words to Duryodhana there who was under the influence of wrath and breathing hard again and again.
“Keshava said words to you which are pregnant with virtue and profit, my dear son,; so did Bhishma, the son of Shantanu, O ruler of men, accept them.
The two are wise, have intelligence, have their souls under control, know what leads to are, as virtue and to worldly good and they are vastly learned; they have told you beneficial words; O ruler of men, accept them.
Follow, O greatly wise man, what the two, Krishna and Bhishma have said; do not from perverted understanding insult Madhava, O chastiser of foes.
Those, who are now encouraging and supporting you, will hardly do any thing when the time comes; and they rather will throw the (act of bearing) hostilities on the shoulders of others.
Do not slay all these living creatures as also your sons and brothers; the side on which Vasudeva and Arjuna know unconquerable and invisible.
This is truly the opinion of your friend Krishna, and if you do not accept that, my dear son, you will grieve for it in the end, O Bharata,
Arjuna is still mightier than what the son of Jamadagni has described him to be; Krishna, the son of Devaki, is hard to vanquished even by gods, O best among the Bharatas, what is the use of telling you what is conducive to your happiness and ought therefore to be desired for by you.
All this is described to you; do as you like; I do not wish to address you more, O best among the Bharatas.
Vaishampayana said At the end of that speech did Kshattri Vidura also speak words looking at the wrathful son of Dhritarashtra, Duryodhana.
'Duryodhana, I do not grieve for you, O best among the Bharatas; I grieve for these two old people namely your father and Gandhari (your mother).
Having yourself of wicked heart as their protector, they will wander about without any one (in a short time) with their friends slain and with ministers killed, like those born of eggs deprived of their wings.
Grieving, they will wander about as beggars on the earth, having begotten such a wicked and vicious man, the exterminator of his race.
Then the king Dhritarashtra said to Duryodhana who was seated along with his brothers and surrounded by other kings,
"O Duryodhana, listen to this alive given by the great-souled Shouri; accept his words which are true, most beneficial, and conducive to our salvation.
By the help of namely of Krishna of unblamable acts, we, of all other kings, shall obtain all desirable
being well united with Keshava, my dear son, go to Yudhishthira and make arrangements for a ceremony for the good of the Bharatas (the Pandavas and Kurus united together).
By the help if Vasudeva, make peace (with the Pandavas); I think the proper time has now arrived; O Dhritarashtra, do not disobey me.
If you abandon peace which is begged from you for the accomplishment of your own good, then will victory never be yours."
Bhishma said ‘Drawing the bowstring, destruction of enemies, agriculture, trade, tending cattle and serving others for money are not proper for a Brahmana.
An intelligent Brahmana, living as a householder, should duly perform the six Vedic acts. The retirement of a Brahmana into the woods, after having duly performed all the duties of the domestic mode of life, is highly spoken of.
A Brahmana should avoid service of the king, money obtained by agriculture, sustenance derived from the trade, all kinds of wily conduct, knowing any but his married wives and usury.
That wretch of a Brahmana, who neglects to satisfy his duties and whose conduct becomes wicked becomes, O king, a Shudra. The Brahmana, who marries a Shudra woman, who becomes vile in conduct or a dancer or a village servant or performs other unbecoming acts, becomes a Shudra.
Whether he recites the Vedas or not o king, if he does such improper acts, he is reduced to the position of a Shudra and on occasions of feeding he should be given a place amongst Shudras.
Such Brahmanas become equal to Shudra, O king, and should be discarded at the time of worshipping the gods.
Whatever presents of food dedicated to the departed manes are made to Brahmanas, who have transgressed all restraints or become impure in conduct or addicted to wicked callings and cruel acts or who have neglected their legitimate duties, yield on merit (to the giver.) Therefore, O king, self-control, purity and simplicity have been laid down as the duties of a Brahmana. Besides these, O king, all the four modes of life were prescribed by Brahman for him.
He, who is self-controlled, has drunk the Soma in sacrifices, is of good conduct, has mercy for all creatures and patience to bear everything, has no desire of improving his position by acquisition of wealth, is frank and simple, mild, shorn of cruelty, and forgiving, is truly a Brahmana, and not he who is of sinful deeds.
Men, desirous of acquiring virtue, seek the help, O king, of Sudras, Vaishyas, and Kshatriyas. If, therefore, the members of these (three) castes do not adopt peaceful duties, Vishnu, O son of Pandu, never extends his favour to them.
If Vishnu be not pleased, the happiness of all men in heaven, the merit arising from the duties prescribed by the four orders, the injunctions of the Vedas, all kinds of sacrifices, and all other religions acts of men, and all the duties of the various modes of life, become lost.
Listen now, O son of Pandu, to those duties which should be practised in the four modes of life. These should be known to the Kshatriya who wishes the members of the three (other) orders in his kingdom) to strictly follow the respective duties of those modes.
For a Shudra who wishes to hear (such scriptures as are not forbidden in his case), who has performed his duties, who has procreated a son, between whom and the superior orders there is not much difference for the purity of his conduct, all the modes of life have been laid down save the observance of universal peacefulness and self-control.
For a Shudra practising all these duties, as also for a Vaishya, O king, and a Kshatriya, the Bhikshu mode of life has been sanctioned.
Having performed the duties of his order, and having also served the king, an aged Vaisya with the king's permission, may adopt another mode of life.
Having studied the Vedas duly and the works describing the duties of kings, O sinless one, having procreated children and performed similar other acts, having drunk the Soma and governed and protected all his subjects piously, O foremost of speakers, having celebrated a Rajasuya, the horse sacrifice, and other great sacrifices, having invited learned Brahmanas for reciting the scriptures and made presents to them according to their merits, having obtained victories small or great in battle, having placed on his throne his own begotten son or some Kshatriya of good birth for the protection of his subjects, having worshipped the departed manes by performing with due rites the sacrifice prescribed for honouring them, having attentively adored the gods by performing sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in old age seeks another mode of life, may, O king, adopt it by leaving the preceding one and by the means be is sure to acquire (ascetic) success.
A Kshatriya, for leading the life of a Rishi, O king, may take the Bhikshu mode of life; but he should never do so for enjoying the pleasure of the world. Having abandoned the life of a house-holder, he may adopt the life of mendicancy by begging what would barely maintain his life.
A life of mendicancy is not compulsory for the three orders (viz., Kshatriyas, Vaishyas, and Shudras), O giver of profuse presents. This mode of life, is open to all the four castes because they can adopt it if they choose.
Amongst men, the highest duties are those which are practised by Kshatriyas. The whole world is subject to the power of their arms. All the duties, principal and minor of the three other castes, depend upon the duties of the Kshatriya. The Vedas declare this.
As the foot-prints of all the other animals are covered by those of the elephant, so all the duties of the other castes, under every circumstances, are covered by those of the Kshatriya.
Men, well-read in the scriptures say that the duties of the other three castes give but limited relief or protection, yield petty rewards. The learned have said that the duties of the Kshatriya afford great relief and yield great rewards.
The royal duties are the foremost of all duties. All the castes are protected by them. Every sort of Renunciation is included in kingly duties, o king, and Renunciation has been declared to be an eternal virtue and the foremost of all. on
If the science of punishment disappears, the Vedas will be lost. All these scriptures also describing the duties of men become lost. Indeed, if these ancient duties the Kshatriyas be abandoned, all the duties of all the modes of life, become lost.
All sorts of renunciation are in kingly duties; all kinds of initiation are in them; all sorts of learning are connected with them; and all sorts of worldly conduct are in them.
As animals, killed by the vulgar, become the instrument of destroying the virtue and the religious acts of the destroyer so all other duties, if deprived of the protection offered by kingly duties, become subject to attack and destruction, and men, full of anxiety, neglect the practices laid down for them.
Vaishampayana said After Bhishma had fled away from the battle-field, the illustrious Duryodhana, hoisting up his flag, approached Arjuna with bow in hand, and sending up a loud roar.
Then with a dart shot from the bow drawn to the ear, he wounded, on the forehead, Dhananjaya of fierce energy, and a terrible bowman ranging in the midst of the enemies.
And wounded with a sharp golden arrow on his forehead, that illustrious hero shone like a hill with a single peak.
Severed by his arrow warm life-blood gushed out of the wound. And piercing his forehead, that golden shaft appeared beautiful.
Duryodhana of fierce energy, attacked Partha, and Partha attacked him. Thus two foremost of men, born in the family of Ajamidha, struck each other in the battle.
Then supported by four cars, Vikarna rushed on an infuriated elephant, huge as a mountain, against Jishnu, the son of Kunti.
Seeing him come quickly, Dhananjaya struck that elephant-chief on the head, between the temples, with a fierce iron shaft, discharged from the bow drawn to the ear.
Like thunderbolt, hurled by Indra, smiting a hill, the arrow, with vulture wings, shot by Partha, penetrated up to the very feathers into the huge elephant.
Struck by the arrow that elephant-chief, greatly pained began to tremble; and being cxhausted, it fell down on the earth like a nountain summit clapped by a thunderbolt.
All on a sudden, getting down in great fear from the car, Vikarana ran full eight hundred paces and got on the car of Vivinshati.
Having killed with that thunderbolt shaft, that elephant, huge as a hill, and resembling a mass of clouds the son of Pritha struck Duryodhana on the breast, with another arrow of the same kind.
The elephant and the king having thus been both wounded and Vikarana having fled away with the followers, other warriors, smitten with the shafts discharged from the Gandiva, fled from the field in panic.
Having seen the elephant slain by Partha, and all other heroes running away, Duryodhana, the foremost of Kurus, turning his chariot, immediately fled where Partha was not.
While Duryodhana was thus taking to his heels, in great terror, pierced by that arrow, and throwing up blood, Kiritin, still eager for battle and capable of withstanding every enemy, censured him.
Arjuna said Renouncing your great fame and glory, why do you take to your heels? Why are not your trumpet blown in the same way as when you started from your kingdom.
I am the obedient servant of Yudhishthira. I am the third son of Pritha, standing here for battle. Turning back, show me your face. Remember the conduct of kings, O son of Dhritarashtra.
The name Duryodhana, given to you, is thus made meaningless. Where is your persistence in battle-time. Your run away leaving the battle-field.
O Duryodhana! As no guard is seen either in front or back of you. Hence, O chivalrous man! Immediately depart from the battle-field and save your life before you die in the hands of Arjuna.
Bhishma said 'All immobile and mobile beings, divided into four classes, have been described to be of unmanifest birth and unmanifest death. Existing only in the unmanifest Soul, the Mind is said to possess the attributes of the unmanifest.
As a vast tree lies within a small unblown Ashvatha flower and is seen only when it comes out, so birth takes place from what is unmanifest.
A piece of iron, which is inanimate runs towards a piece of loadstone. Likewise, inclinations and propensities due to natural instincts, and all else, run towards the Soul in a 11cw lifc.
Indeed, as those propensities bom of Darkness and Ignorance, and inactive in their nature, are united with the Soul when re-born, similarly, those other inclinations and aspirations of the Soul that have their look directed towards Brahma become united with it, coming to it directly from Brahima itself.
Neither earth, nor sky, nor heaven, nor things, nor the vital airs, nor virtue and vice, nor anything else, existed before, except the Intelligence-Soul. Nor have they any necessary connection with even the Intelligence-Soul corrupted by Darkness.
The Soul is eternal. It is indestructible. It is in every creature. It is the cause of the Mind. It is without qualities. This universe before us is due to Darkness or Ignorance. The Soul's apprehensions of form, etc., are due to past desires.
The Soul, when it becomes endued with desires, engages in acts. On account of that condition, this vast wheel of existence revolves with beginning and without end.
The Understanding, is the nave of that wheel. The body with the senses, forms its spokes. The perceptions and acts are its circumference. Urged by on the quality of Darkness, the Soul presides over it.
Like oilmen pressing oilseeds pressing oilseeds in their machine, the consequences born of Darkness, assailing the universe which is moistened by Darkness, press or grind it in that wheel.
In that succession of births, the individual Soul, seized by the idea of Ego in consequence of desire, performs acts. In the union of cause and effect, those acts again become fresh causes.
Effects do not enter into causes. Nor do causes enter into effects. Time is the instrumental in the production of effects.
The primordial essences, and their changes endued with causes, exist unitedly, on account of their being always presided over by the Soul.
Like dust following the wind that moves it, the individual Soul, shorn of body, but endued still with inclinations born of Darkness and Ignorance with principles of causes formed by pristine deeds, moves on, following the direction of the Supreme Soul.
The Soul, however, is never affected by those inclinations and propensities. Nor are these affected by the Soul that is superior to them. The wind, which is naturally pure, is never sullied by the dust it carries.
As the wind is separate from the dust it carries away, so, the wise man should know, is the connection between life and the Soul. No one should think that the Soul, on account of its seeming union with the body and the senses and the other inclinations and beliefs and unbeliefs, is really endued therewith as its necessary and absolute qualities. On the other hand, the Soul should be considered as existing in its own nature.
Thus did the divine Rishi remove the doubt that had taken possession of his disciple's mind. Inspite of all this, people depend upon means consisting of acts and scriptural rites for removing misery and acquiring happiness.
Seeds that are burnt by fire do not put forth sprouts. Likewise, if everything that produces misery be consumed by the fire of true knowledge, the Soul is freed from the obligation of re-birth in the world.
Bhishma said Then, upon the expiration of the great cycle, when the celestial priest Brihaspati was born in the family of Angiras, all the gods became very happy.
The words Vrihat, Brahma, and Mahat all carry the same significance. The celestial priest, O king, came to be called Brihaspati because he was gifted with all these accomplishments.
King Uparichara, otherwise called Vasu, became a disciple of Brihaspati and soon became the greatest of his disciples. Admitted as such, he began of study from his preceptor that science which was composed by the seven Rishis who were known by the name of Chitrashikhandins.
With soul purified by sacrifices and other religious rites, he governed the Earth like Indra ruling the Heaven.
The illustrious king celebrated a great Horse-sacrifice in which his preceptor Brihaspati became the priest offering libation.
The sons of Prajapati themselves, viz., Ekata, Dvita, and Trita became the priests watching the proceedings. There were others also who became Sadasyas in that sacrifice, viz., Dhanusha, Rajvya, Arvavasu, Paravasu, the Rishi Medhatithi, the great Rishi Tandya, the blessed Rishi Shanti, Vedashiras the foremost of Rishis, viz., Kapila, who was the father of Shalihotra, the first Kalpa, Tittiri the elder brother of Vaishampayana, Kanwa, and Devahotra, forming in all sixteen,
In that great sacrifice, O king, all the necessary articles were collected. No animals were killed in it. The king had ordained it so.
He was full of mercy. Of pure and liberal mind, he had renounced all desire, and was well-conversant with all rites. The necessary articles of that sacrifice were the productions of the forest.
The ancient God of gods (viz., Hari), became highly pleased with the king on account of that sacrifice. Incapable of being seen by any one else, the great God appeared before his worshipper.
Accepting by taking its scent, the share offered to him he himself took up the Purodasha (clarified butter with cakes of powdered barley). The great God took up the offerings without being seen by any one.
At this, Brihaspati became angry. Taking up the ladle he hurled it violently at the sky, and began to shed tears in anger.
Addressing king Uparichara he said,-Here, I place this as Narayana's share of the sacrificial offerings! Forsooth, he shall take it before my eyes.
Yudhishthira said In the great sacrifice of Uparichara, all the gods appeared in their respective forms for partaking of the sacrificial offerings and were seen by all. Why is it that the powerful Hari only acted otherwise by invisibly taking his share?
Bhishma said When Brihaspati yielded to anger, the great king Vasu and all his Sadasyas sought to pacify the great Rishi.
With cool heads, all of them said to Brihaspati,-You should not yield to anger. In this golden age, this anger to which you have yielded should not be the characteristic of any one.
The great god for whom the share of the sacrificial offerings was designed by you, is himself free from anger! He is incapable of being seen either by ourselves or by you, O Brihaspati.
Only he can see Him to whom He becomes gracious!—Then the Rishis Ekata, Dvita, and Trita, who were all conversant with the science of morality and duties compiled by the seven Rishis, addressed that assembly and began the following narration.
We are the sons of Brahman, begotten by his will. Once on a time we went to the north for the acquisition of our highest good.
Having practised penances for thousands of years and acquired a great ascetic merit, we again stood on only one foot like fixed rods of wood.
The country where we practised these austerest of penances, lies to the north of the mountains of Meru and on the shores of the ocean of milk.
The object we had in mind was how to see the divine Narayana in his own form. Upon the termination of our penances and after we had performed the final ablutions, we heard an incorporeal voice, O powerful Brihaspati, deep like that of the clouds and exceedingly melodious and filling the heart with joy.
The voice said You Brahmanas, you have performed well these penances with cheerful souls! Devoted to Narayana, you try to know how you may succeed in seeing that god of great power.
On the northern shores of the ocean of milk there is an island called White Island. The men that dwell in that island have complexions as white as the rays of the Moon and that are devoted to Narayana.
Worshippers of that foremost of all Beings, they are devoted to Him with their whole minds. They all enter that eternal and illustrious god of a thousand rays.
They are shorn of senses. They do not live on any sort of food. Their eyes are winkless. Their bodies always emit a sweet smell. Indeed, the inhabitants of White Island believe and adore only one God. Go there, ye ascetics, for there I have revealed myself.
All of us, hearing these invisible words, proceeded by the way said to the country described.
Eagerly desirous of seeing Him and our hearts full of Him, we reached that large island called White Island. Arrived there, we could see nothing. Indeed our vision was blinded by the energy of the great god and accordingly we could not see Him.
At this, the idea, due to the grace of the great God Himself, sprung in our minds that one who had not practised sufficient penances could not soon see Narayana.
Under the influence of this idea we once more began to practise some severe austerities, suited to the time and place, for a hundred years. Upon the termination of our vows, we saw a number of men of auspicious marks.
All of them were white and looked like the Moon and were erdued with every sort of blessedness. Their hands were always joined in prayer. The faces of some were turned towards the North and of some to East. They were engaged in silently meditating on Brahma.
The recitation performed by those great persons was a mental Yapa. On account of their hearts, having been entirely fixed upon Him, Hari became highly gratified with them.
The effulgence that came out of the persons of those men resembled, O foremost of ascetics, the splendours which the sun assumed when the time comes for the dissolution of the universe.
Indeed, we thought that that Island was the seat of all Energy. All the denizens were perfectly equal in energy. There was no superiority or inferiority there among them.
We then suddenly saw once more a light arise that seemed to be the concentrated effulgence of a thousand Sons, O Brihaspati.
The denizens in a body, ran towards that light, with hands joined in reverential attitude, full of joy, and uttering the one word Salutation.
We then heard a very loud noise uttered by all of them together. It appeared that those men were engaged in offering a sacrifice to the great God.
As regards ourselves, we were suddenly deprived of our senses by his Energy. Shorn of vision and strength and all the senses, we could not behold or feel anything.
We only heard a loud sound uttered by the collected denizens. It said,-Victory to you, O you have eyes like lotus petals! Salutation to you, O Creator of the universe.
Salutation to you, O Hrishikesha, O foremost of Beings, O First-born! This was the sound we heard, uttered distinctly and in accordance with the rules of orthoepy.
Meanwhile, a fragrant and pure breeze blew, carrying perfumes of celestial flowers, and of certain herbs and plants that were necessary on the occasion.
Those men, gifted with great devotion, having hearts full of reverence, conversant with the ordinances laid down in the Pancharatra, were then adoring the great god with mind, word, and deed.
Forsooth, Hari appeared in that place whence the sound we heard originated. As regards ourselves, stupefied by His illusion, we could not behold Him.
After the breeze has ceased and the sacrifice had been over, our hearts became stricken with anxiety, O foremost one of Angiras's race.
As we stood among those thousands of men all of whom were of pure birth, no one honoured us with a glance or a nod.
Those ascetics, all of whom were cheerful and filled with devotion and who were all are practising the Brahma-frame of mind, showed no feeling for us.
We had been greatly tired. Our penances had einaciated us. At that time, a bodiless Being addressed us from the sky and said to us
These white men, who are divested of all external senses, competent to see (Narayana). Only those foremost of twice-born persons whom these white men honoured with their looks, can see the great God.
Go hence, ye Munis, to the place from where you have come! That great Deity is incapable of being ever seen by one who has no devotion.
Incapable of being seen on account of his dazzling effulgence, that illustrious Deity can be seen only by those person who succeed, in course of long time, in devoting themselves wholly and solely to Him. O foremost of twiceborn ones, you have a great duty to perform.
After the expiration of this the golden age, when the Treta age comes in course of the Vivasvat cycle, a great calamity will befall the world. You Munis, you shall then have to help the gods.
no Having heard this wonderful words that were sweet as nectar, we soon returned to the place we desired, through the favour of that great Deity.
When with the help of even such austere penances of offerings devoutly given in sacrifices, we could not see the great Deity, how, indeed, can you except to see Him so easily?
Narayana is a Great Being. he is the Creator of the universe. He is worshipped in sacrifices with offerings of clarified butter and other food dedicated with the help of Vedic Mantras. He has no beginning and end. He is Unmanifest. Both the gods and the Danavas adore Him.
Induced by these words spoken by Ekata and approved by his companions, viz., Dvita and Trita, and solicited also by the other Sadasyas, the great Brihaspati terminated that sacrifice after duly offering the accustomed adorations to the gods.
Having completed his great sacrifice, king Uparichara, also, began to rule his subjects piously. At last, renouncing his body, he ascended to heaven. After sometime, through the curse of the Brahmanas, he dropped down from those happy regions and sank deep into the bowels of the Earth.
King Vasu, O foremost of kings, was always devoted to the true religion. Although sunk deep into the bowels of the Earth, his devotion to virtue did not decrease.
Ever devoted to Narayana, and ever reciting sacred Mantras having Narayana for their god, he once more ascended to heaven through Narayana's favour.
Getting up from the bowels of the Earth, king Vasu, on account of the very highest end that he attained, proceeded to a spot which is even higher than the region of Brahman himself.”
Vaishampayana said : Then Agni in despair and his malady (uncured) came to the grandsire in anger.
He told Brahma all that had happened. The illustrious one, then reflecting for a moment, spoke thus to him,
“O sinless one, I see a means by which you may consume Khandava today. O Agni! wait for some time, then you will consume.
O Fire! Nara and Narayana will assist you. Accompanied by both of them you will burn Khandava.
Agni said to Brahma 'so it be'. Thereafter knowing the incernation of Nara and Narayana he remembered the words of Brahma and he went to him.
Then Brahma addressed him that I see a mcans by which you may consume Khandava today even before the very sight of the husband of Sachi (Indra).
O Vibhavasu, the two old dcities Nara and Narayana have become incarnates in the world of men to accomplish the purposes of the dwellers of heaven (the celestial).
They are called on earth Vasudeva (Krishna) and Arjuna. They are now staying near the Khandava (forest). Ask those two (heroes) to help you in consuming the Khandava. You will then be able to consume it, even if it be protected by the celestial.
They will certainly prevent the dwellers of the Khandava to escape; and they will thwart Indra also. I have not the least doubt in this."
Having heard his words, Agni speedily came to Krishna and Arjuna. What he said to those illustrious pair, I have already told you. O best of kings, hearing these words of Agni who desired to consume the foes of Pandava against the wishes of Indra, Vivatsu (Arjuna) said to him these words will suited to the occasion.
"I have numberless excellent celestial weapons with which I can fight even with many wielders of thunder(Indra).
But, O illustrious one, I have no bow suited to the strength of my arms and capable of bearing the might I put fourth in battle.
In consequence of the great lightness of my hands, I require arrows that will be inexhaustible (in the quiver). My car also is hardly able to bear the load of arrows that I desire to keep by me.
I desire to have (some) celestial horses of pure white colour, possessing the speed of the wind and (I also desire to have) a car, possessing the splendour of the sun; the clatter of its wheels should resemble the roars of clouds.
Then there is no weapon suited to Krishna's prowess. He requires weapon like the one with which Mahadeva (Shiva) kills Nagas and Pishachas in the battle.
O illustrious one, you should give us the means by which we may gain success; and we can prevent Indra from pouring rains on that extensive forest.
O Agni, we are ready to do what is possible to be done by manliness and prowess. O illustrious one, but you should give us the proper means.
Markandeya said : Now hear another story. One day when the king Yayati, the son of Nahusa, was sitting on his throne surrounded by the citizens, a Brahmana came there for the purpose of begging) wealth for his preceptor. And he thus spoke, "O king, I beg wealth for my preceptor according to the pledge (I gave him).
The king said: O exalted one, tell me what was your pledge.
The Brahmana said: O king, in this world when a man asks for alms, men the him who asks for it. I ask you therefore (to tell me) with what feelings you will give me what I ask and on which I have set my heart.
The king said: Having given away anything, I never boast of it; I never also listen to the prayers for things which cannot be given. But I (always) hear the prayers for things that can be given. Giving away, I always become happy.
I shall give you one thousand kine; the Brahmana who asks me for a gift is always very dear to me. I am never angry with a man who asks of me and I am never sorry for having given away.
Markandeya said : Having said this. the king gave one thousand kine to the Brahmanas and the Brahmana also obtained one thousand kine.
Brihadashva said: O son of Kunti, the prince of the Nishadhas, having lived there for about a month, obtained permission of Bhima and went, with a small number of attendants, to the country of the Nishadhas.
That agile and lofty-minded monarch, who was swelled with rage, entered the country of the Nishadhas speedily, with a single white car, sixteen elephants, fifty horse and six hundred infantry and thereby he trembled the whole earth.
Thereupon the heroic son of Virasena, advancing towards Pushkara (his brother), expressed his intention to play at dice; because he again earned vast wealth. Nal Said, "O Pushkara, let Damayanti and everything else, that I have, by my stake; and let your kingdom be yours. Let the game at dice begin again; for this is my firm resolution. Be you happy. Let us stake all that we possess, as well as our lives.
To stake back other's possessions, that is, wealth and kingdom, that are already won, is said to be the chief virtue.
If you do not like the game at dice, do you then engage yourself in the play at weapons. Really, O king, let us have peace by fighting out a duel.
The sages have laid down their authority by saying, that the ancestral kingdom should be obtained under any circumstance or by any means.
O Pushkara, do you choose today one of these two; that is, do you either game at dice or bend the bow in battle.
Brihadashva said: Having been thus addressed by the prince of the Nishadhas, Pushkara, with the assurance of his own success, answered the king smilingly.
“O Naishadha, by good fortune you have acquired the vast wealth, in order to stake it back again. Most fortunately the adversity of Damayanti has come to an end.
O monarch, O mighty-armed one, that you are still living with your wife, is owing to your good luck. Indeed, the daughter of king Bhima, decked in ornaments, will attend me with all the wealth, that I will gain from you, even as the Apsaras wait upon Shakra in heaven. O prince of the Nishadhas, do I, therefore, recollect you and expect you always.
To play at dicc with those that are not my relatives, gives me no pleasure. Having this day obtained the hand of Damayanti, who is most beautiful and possessed of blameless features, I shall think myself very lucky, for she is, as ever, the darling of my heart.”
Having heard these expressions of that infatuated braggart, king Nala became filled with rage and desired to sever his head by the sword. King Nala smilingly, though his eyes were red with anger, addressed him, saying,
"Let us begin the play. Why do you speak thus now? You will speak in any way you like, after you shali have defeated me at dice.” Thereupon the gambling began between Pushkara and Nala. Pushkara, who had even staked his own life, was defeated at a single throw by Nala; and thus he lost all his wealth and treasures.
The king, having defeated Pushkara, laughingly saidto him: "This entire kingdom is now undisputedly mine. The thorns (the enemies) are all destroyed. O worst of kings, now you are not able even to have a look of Vaidharbhi. O foolish one, you are now reduced to her slave with your family.
That formerly I was defeated by you, was not wrought by you. That act was done by Kali; and it was not you, that did so. O stupid one, this you do not understand.
I will never attribute the faults, committed by others, to you. Indeed, do you live happily. I grant you your life.
As before, I give you your portion of the whole kingdom. O hero, the amount of my love for you is doubtlessly the same as before.
O Pushkara, the fraternal love, that I entertain for you, will never decrease. You are my brother. Do you live for a hundred years.
Having thus accosted his brother, Nala of undaunted courage embraced him repeatedly and asked him to go to his own city.
O king, having been thus consoled by the prince of the Nishadhas, Pushkara then, with folded hands, saluted and answered that virtuous prince, saying, “O prince, let your fame be immortal; and do you live at peace for hundred years, for you have give to me both life and shelter."
O monarch, having been thus honoured by the king (his brother, Nala). Pushkara, gratified at heart, then repaired to his own city attended by his relatives, after he has passed about a month with his brother. O foremost of men, also attended by a great force and humble servants, Pushkara went away; and he looked like the resplendent sun in appearance.
After having settled Pushkara and enriched and delivered him from all anxieties, the blessed prince entered his own palace, most gorgeously decorated.
After having entered the palace, the prince of the Nishadhas consoled all the citizens, who, as well as the subjects from the country, again, greatly expressed their satisfaction,
All the officers of government, headed by their minister, addressed him with folded hands, saying, "O king, really we are all glad today both in the city and the country, even as the gods themselves, after having obtained their chief of a hundred sacrifices for worship."
Brihadashva said : Having heard all these, Damayanti became afflicted with sorrow; and, suspecting that le must be Nala, addressed Keshini, saying,
"O Keshini, do you go again and scrutinize the conduct of Bahuka; and keeping yourself in silence at his side, behold all his bevaviours.
O beautiful one, find out the cause, whenever he does anything; and marks well whenever he performs anything skillful.
O Keshini, whenever he may ask fire or water, you will not be in a hurry to give it; and thus obstruct him.
"Seeing all these, do you let me know his conduct, as also what human or super-human will be seen in Bahuka. Do you also report to me what else you will see in him."
Thus spoken by Damayanti, Keshini went away. Having learnt the behaviours of that person, who was versed in the knowledge of horses, Keshini returned.
She reported to Damayanti the whole history, mentioning what human superhuman she saw in Bahuka.
Keshini said: O Damayanti, I have never heard or seen before any person of his character, having so great a 'power over the elements.'
Whenever he comes to a narrow hole, he never stoops low; rather the hole opens wide at his touch; and he easily passes through it.
Thus a small hole grows largely wide at his coming. There were sent by the king (Bhima) various sorts of food, as also flesh of many animals, for Rituparna. There were also many vessels sent for washing the flesh.
Those vessels, whenever looked at by him (Bahuka), became at once filled with water. Thereupon Bahuka washed them and set himself to cooking. Then again he grasped a handful of grass and held it to the sun, where suddenly fire blazed up.
Beholding that greatest wonder, I was struck with astonishment and have come hither. Also another great wonder was marked by me in him.
O beautiful one, although he touched fire, still he was not burnt. The water, falling at his command, flowed rapidly.
I have marked another wonder, which was extraordinarily great, that he took some flowers in his hands and pressed them slowly. Although these flowers were pressed by him with the hands, yet they, instead of losing their original forms, became more fragrant and beautiful than before. Observing those marks of wonder, I have hastily come here.
Brihadashva said : Having heard of those wonderful behaviours of that righteous one and having known him by his acts, Damayanti considered that Nala was obtained.
Again, by these marks suspecting Bahuka to be her husband, Damayanti wept and again addressed Keshini in a sweet speech, "O handsome one, do you go again and fetch here from the kitchen, without the knowledge of Bahuka, some meat cooked by him." The beneficent lady instantly went to Bahuka; and immediately returned, taking some hot meat therefrom.
O descendant of the Kuru race, thereupon Keshini gave the meat to Damayanti, who had, during the past days, very often tasted meat boiled by Nala.
Thus tasting the meat brought by her female servant, she decided the charioteer to be Nala himself; and, inuch aggrieved, she wept bitterly. Overtaken by great calamity, she then washed her face. O Bharata, thereafter she sent her two children with Keshini. Bahuka recognised Indrasena with her brother. Thereupon the monarch (in the guise of Bahuka) came up speedily and, embracing his children, placed them on his lap. Then again, embracing his children, who were like the children of the celestials, Bahuka became filled with the greatest misery and wept bitterly in a soft voice. Thus having cxprcsscd his mental derangement over and over again, the prince of the Nishadhas left the children all on a sudden and spoke Keshini there words,
"O beauteous one, these twins are like iny own children. Hence seeing them suddenly, I shed tears.
If you come to me very often, people may think evil; because we are men of other country. So, O handsome one, do you go away hence with ease."
Sanjaya said Then that Lord of eyes like lotus-petals, having entered into the matchless mansion of Arjuna, touched water and on the smooth and auspicious floor.
Spread an auspicious bed made of Kushamass of the hue of lapises. Thereafter, with garlands of flowers, fried paddy and perfumes and other auspicious articles.
He decorated that bed and then kept around it many excellent weapons. Then when Partha also had touched water, obedient and humble servants.
Performed the usual nightly ceremony of offering victims to the three-eyed Mahadeva. Thereafter with a delighted heart, Pritha's son, with perfumes and garlands.
Adorned Madhava and then offered him the nightly offering. The Govinda with a smile thus spoke to Phalguna.
“O son of Pritha, lay yourself down for sleep; good betide you, I go in search of your welfare.” Then placing at the door well-armed sentinels and door-keepers.
The auspicious Krishna followed by Daruka, entered his own tent. Then he laid himself down on his milk-white bed and brooded over the diverse measures (to be adopted on the morrow).
Then that illustrious one of eyes resembling lotus-petals, for Partha's sake, began to reflect on various measures that would drive away the one latter's grief and sorrow and increase his energy and effulgence.
Then that of soul engaged in meditation, that foremost lord of all, viz., Vishnu of wide-spread renown, who always performed what was agreeable to Jishnu, had recourse to Yoga-meditation, for benefiting Arjuna.
During that night none enjoyed sleep in the camp of the Pandavas. During that night, O ruler of men, wakefulness possessed every body.
“The wielder of the Gandiva bow, the highsouled Arjuna, being afflicted sore with grief on account of the death of his son, has rashly vowed the slaughter of the king of the Sindhus.
How indeed shall the mighty-armed son of Vasava, that slayer of hostile heroes, fulfill his vow?" Even thus did they then think.
"The vow which the high-souled son of Pandu has made, is a very difficult one. King Jayadratha is endued with great energy. may Arjuna successfully observe his vow!
Indeed Arjuna has made a tremendous resolve, being highly afflicted with the grief on account of his son's death. The brothers (of Duryodhana) are very powerful and his army is numerous.
The son of Dhritarashtra (Duryodhana) has also employed them all in the protection of his (Jayadratha). May Dhananjaya return safe, having slain the ruler of the Sindhus!
Let Arjuna fulfill his vow and vanquish his enemies. If tomorrow he fails to slay the Sindhu king, he will enter the blazing fire.
Pritha's son Dhananjaya will never venture to falsify his vow. Oh, what will be the condition of king Yudhishthira, the son of Dharma, if Dhananjaya dies!
Indeed Pandu's son (Yudhishthira) has grafted all his hopes of victory on Arjuna. If we have acquired any religious merit, if we have ever given away things in charity, if we have burnt offerings on the fire.
Then through the fruits of all those acts of ours, let Savyasachin (Arjuna) obtain victory." Thus, when they were talking to one another of the victory of Arjuna on the morrow, O lord.
O monarch, that live-long night at last passed away. During that night Janardana, having awaked.
And remembering the vow Pritha's son had made, thus addressed Daruka-"Afflicted with sorrow for the death of his dear-loved son, Arjuna has vowed.
O Daruka, saying Before tomorrow's sun sets, I will slay Jayadratha-having heard of this vow, Duryodhana will surely hold counsel with his counsellors.
As to how Partha might be prevented from slaying Jayadratha in battle. His several Akshauhinis will also protect the latter;
As also Drona and his son, both accomplished in the use of all sorts of weapons, will protect him. That matchless hero, the thousand-eyed Indra himself, that humiliator of the pride of Daityas and Danavas.
Even he will not venture to slay Jayadratha, if he is protected by Drona in battle. I, therefore, will do that in the morrow by which Kunti's son Arjuna.
May slay Jayadratha before the sun goes down below the horizon. My wives, my friends, my kinsmen, my relatives.
None among these is so dear to me as is Kunti's son Arjuna. O Daruka, bereft of Arjuna, for even a moment, this world.
I will not be able to look at. And therefore, it shall not be so. Vanquishing them all, with their horses and elephants.
I will slay them all with Karna and Duryodhana, for the sake of Arjuna. Tomorrow the three worlds will behold my prowess in the dreadful battle.
When, O Daruka, I shall put forth my prowess for Arjuna's sake. Tomorrow thousands of kings and hundreds of princes.
With their steeds, cars and elephants, will, O Daruka, turn hastily away from the battle. Tomorrow Daruka, you shall see the army of kings crushed with my discus.
And overthrown by my enraged self, for the sake of Arjuna. Tomorrow the celestials, the Gandharvas, the Pisachas, the reptiles and the Rakshasas.
Will all know me to be the true friend of Savyasachin. He that injures him (Arjuna) injures me; and he that follows him follows me also.
With the help of your intelligence, do you identify Arjuna to be the half of my ownself. When the day dawns, O Daruka, equipping my best of chariots according to the rules of military science, you must bring it and follow me carefully. My mace Kaumodaki of celestial discus and my bow and arrows.
make, my
And many other implements of war-placing all these, O Suta, on my chariot and leaving room thereon for my standard and for heroic Garuda that adorns my car and yoking thereto my excellent steeds named Balahaka, Meghapuspa, Shaivya, Sugriva, having incased them in caparisons of gold of the effulgence of the solar orb and the fire and yourself donning your coat of mail, stay on it carefully. Having heard the shrille blast resembling the Rishabha note, of my conch Panchajanya, you will quickly come to me. In the course of a single day, O Daruka, I shall drive away the rage and the various woes of my cousin, the son of my paternal aunt. By every means, I shall so exert in battle, so that Vibhastu in battle.
May slay Jayadratha even before the very eyes of the Dhritarastras. All those for whose death Vibhatsu will strive, I tell your truly, will be slain and O charioteer, he will succeed in obtaining victory.
Daruka said Victory is sure to him and whence can defeat come to him, whose charioteership you, O foremost men, have accepted.
I shall do what you will bid me do. This night will end ushering in a morning, that will bring victory for Vijaya.
Sanjaya said 0 best of the Bharata race, then king Yudhishthira, after placing his troops duly in battle-array against the army of Bhishma, thus spoke.
The Pandavas have now placed their troops in counter-array in the way laid down in the Shastras. O sinless ones, fight with fairness with the desire of obtaining the highest heaven.
In the centre stood Shikhandin and his men protected by Arjuna. Dhrishtadyumna was in the front protected by Bhima.
O king, the southern division of the army was protected by that great bowman, the handsome Yuyudhana, that foremost of the Satvata heroes, who was equal to Indra himself.
Yudhishthira was on a car which was worthy of carrying Indra himself. It was adorned with an excellent standard decked with gold and gems. It was furnished with golden traces. He stood in the midst of his elephant corps.
His milk-white umbrella, with ivory handle, held over his head, looked exceedingly beautiful. Many great Rishis walked round the king uttering the words of praise.
Many priests, Brahmanas, Rishis, Siddhas, as they walked round him, chanted hymns in his praise. They wished him the destruction of his enemies by the help of Tapas and mantras, efficacious drugs and various propitiatory ceremonies.
The illustrious Kuru chief then gave away to the Brahmanas kine, fruits, flowers, golden coins and cloths. He marched like Indra, the chief of the celestial.
Arjuna's car, furnished with hundreds of bells, decked with gold, fitted with excellent wheels, endued with the effulgence of fire and yoked with best steeds, looked as brilliant as one thousand suns.
On this (grand) car, which was driven by Keshava (Krishna) stood the ape-bannered hero with Gandiva (bow) and arrows in his hand, a great bow man whose equal there is none of earth or none will be.
He who assumes the most terrible appearance for crushing your sons, he who without any weapon but only with his bare arms pounds to dust men, horses and elephants, that mighty armed Bhimasena that Vrikodara, accompanied by the twins (Nakula and Sahadeva) protected the (Pandava) warriors. Seeing the invincible Vrikodara like a fearful lion of sportive gait, like a proud leader of a herd of elephants, like the great Indra himself, your soldiers, with their strength weakened by fear, began to tremble like elephants sunk in mud.
O best of the Bharata race, then Janardana (Krishna) thus spoke to that invincible hero Gudakesha standing in the midst of his troops.
He who scorches us with his wrath, he who stays in the midst of his force, he who will attack our troops like a lion, he who has performed three hundred Ashvamedha sacrifices, that banner of the Kuru race, that Bhishma, is yonder.
Innumerable troops cover him on all sides as the clouds cover the bright luminary, the sun. O best of men, killing the troops, fight with that foremost chief of Bharata race.
Dhritarashtra said You are my eldest son, born of my eldest wife. Therefore, O son, be not jealous of the Pandavas, He who is jealous is always unhappy and suffer the death pangs.
O best of the Bharata race, Yudhishthira does not know what deception is; he possesses wealth equal to yours; he has your friends for his; and he is not jealous of you. Why then are you jealous of him?
O prince, you are equal to Yudhishthira in friends and allies. Why should you then out of folly covet the property of your cousin? Be not so. Cease to be jealous. Do not grieve.
O best of the Bharata race, if you desire to possess the dignity of performing a sacrifice, let Ritvijas arrange for you the great sacrifice, called Saptatantu.
The kings will then gladly bring (for you) much wealth and many gems and ornaments.
O son, to covet other's property is exceedingly mean. He, who is contended and is engaged in the practices of his own order, enjoys happiness.
Not to try to get the wealth of others, to perseveres in one's own affairs and to protect what has been earned, these are the indications of true greatness.
He who is unmoved in calamity, is skilled in his own business, is ever exerting, vigilant, and humble will always meet with prosperity.
The Pandavas are like your arms; do not chop off your those arms. do not plunge yourself into internal dissensions coveting the wealth of your brothers.
O prince, do not be jealous of the Pandavas. Your wealth is equal to that of your cousins. To quarrel with one's own friends is a great sin. They who are your grandsires are their grandsires also.
O best of the Bharata race, give away (wealth) in charity on the occasions of sacrifices; gratify every dear object of your desire; sport freely in the company of women, and enjoy peace.
Bhishma said In my opinion Sudakshina, of Kamboja, is equal to one Ratha and he will fight in the battle with the enemy desiring the success of your objects.
The prowess of this best among car warriors excited on your behalf, O best among kings, the Kurus in battle with see equal to that of Indra himself.
The best of car warriors under him are strikers with fierce force. The Kambojas, o great king, will cover like the land like a swarm of locusts.
Nil of Mahishmati clad in a blue coat of mail is a Ratha of your army and with the car warriors under him he will work havoc among the enemy.
My child, in former days, he was made an enemy by Sahadeva, and he will ever fight on your behalf, O you delighter of the Kuru race.
In my opinion Vindu and Anuvindu, the princes of Avanti, accomplished in battle and of firm strength and prowess are two of the best Rathas.
These two best among men will consume the army of enemy with maces, bearded darts, swords, muskets and long shafts hurled from their hands.
Desirous of war they will act in battle each like Yama like two sporting elephants moving in the midst of a herd, O king.
In my opinion, the five Trigarta brothers are Rathas and they were made enemies by the sons of Pritha while in the city of Virata.
In the battle, they will agitate the army of the son of Pritha like Makaras agitating the Ganga swollen with its waves.
They are Rathas, O chief among kings, at whose head is Satyaratha and they will fight in the battle remembering the former wrongs.
They were injured by Bhima's younger brother Arjuna, the son of Pandu, O king, when on a car drawn by white steeds, O Bharata, he went out to conquer all the quarters.
Having encountered many car warriors, chiefs of bowmen and leaders of Kshatriyas on the side of Parthas they will forsooth kill them
Your son Lakshmana and the son of Dushasana, both these foremost among men can never fly back from the battle.
The two young and delicate princes are of light hand and know all the details of fighting and are in every way fit to be leaders.
These two, O foremost among the Kurus, i am of opinion, are Rathas, and the heroes attached as they are to the duties of the Kshatriya will perform noble deeds.
That foremost among men, Dandadhara, O great king, is a Ratha and he will fight in your battle protected by his own army.
Brihadbala, too, O king, the prince of the Shalyas, is one of the best among car warriors and is a Ratha, in my opinion, of great impetuosity and prowess.
He will fight in the battle delighting his own friends, a wielder of terrible weapons as he is and a mighty bowman devoted to the good of the son of Dhritarashtra.
Kripa, the son of Sharadvata, Oking, is the general of the commanders of the Rathas, and careless of his dear life he will consume your enemies.
The son of the great Rishi Gautama, or the preceptor Sharadvata, born on a clump of health, is invincible as the war god Kartikeya himself.
Destroying this army strong in numbers and furnished with diverse weapons and bows he will roll in the battle like blazing fire.
Brihadashva said: After Varshneya had gone away, his kingdom and what else of wealth he possessed, were won by Pushkara from Nala of good fame, who was engaged at dice.
O king! Pushkara said to Nala whose kingdom had been won from him, with a (sinister) smile:-'Let our game at dice commence anew, but what else to stake you have got now?'
Damayanti alone is left to you; everything else has been won by me. Well if you think it right hold Damayanti as your stake now?
Thus spoken to by Pushkara Nala of holy fame felt as if his heart would burst in grief. Neither did he speak a syllable to him.
Thereafter Nala of high renown, possessed with extreme anguish, looking at Pushkara, began to take all the ornaments off every part of his body. Then wearing a single piece of cloth, with his person uncovered enhancing the gricſ of his friends and forsaking his vast wealth the king went out.
Also Damayanti, attired in a single piece of cloth, followed the departing king behind. With her the king of Naishadha, passed three nights outside the precincts of the town.
O mighty king in the meantime Pushkara had it proclaimed within the city, that any body that should regardfully (hospitably) behave towards Nala would become his victim.
O Yudhishthira! in consequence of this proclamation of Pushkara and his malice towards Nala, the citizens offered no respectful conduct towards him.
Thus unregarded, though worthy of their (citizen's) regards, that king stayed three nights outside the precincts of the city living, all the while solely on water.
Oppressed with hunger, the king started from the vicinity of the city with the object of collecting fruits and roots while Damayanti followed him (closely).
Afflicted sore with (the pangs of) hunger, after the lapse of many days, Nala saw some birds, the colour of whose plumage resembled that of gold.
Thereupon the powerful ruler of the Nishadhas, thought (within himself)-My food today will consist of these and afterwards their plumage shall be my wealth.
Then he covered them with the piece of cloth he was wearing. Taking on their back that piece of cloth belonging to him, those rangers of the sky flew to the heavens.
When rising up (to the sky) the birds of the earth seeing Nala sorrowful and seated on the car with his person nude and countenance down towards the ground, addressed these words to him.
'O greatly foolish one! we are even those dice. We had come hither desirous of robbing your cloth. For surely we feel no pleasure, even if you depart wearing your cloth.'
O king! then Nala of holy fame beholding the dice depart and himself naked, thus spoke of Damayanti. O unblameable lady! they, in consequence of whose wrath I have been deprived of my (royal) fortune and being distressed and oppressed with hunger I cannot procure my livelihood, they through whose (malign) influence the citizens of Naishadha paid me no regard, O timid one! those very dice have assumed the form of birds and are even now fiying away with my cloth.
I, your husband, have met with a great catastrophe. I am afflicted with sorrow and am devoid of my consciousness. Listen to my words, which (when acted upon) shall conduce to your good.
These various roads before you, passing by the (city of) Avanti and crossing the Rikshavat mountain lead to the Deccan.
Yonder is the mighty range of mountains known under the name of Vindhya; there is the river Payashini flowing toward the sea and you lie the hermitages of the illustrious sages replete with many kinds of fruits and roots. This road leads to Vidharbha, the other one proceeds towards the country of the Kosalas; beyond them in the southern direction lies the Deccan.
Brihdashva said: O descendant of Bharata's race! addressing the daughter of Bhima, king Nala sorely afflicted with grief, carefully spoke these words to Damayanti, over and over again.
Thereupon distressed with sorrow and in a voice choked with the vapour of grief, Damayanti spoke to Nala these piteous words.
Damayanti said : O ruler of the earth! on continuous thinking of your intention, my heart trembles and all my limbs are sinking. How can I depart leaving you in this lonely forest, deprived of your kingdom despoiled of your wealth, yourself not covered even with a single piece of cloth and afflicted with hunger and toil?
O illustrious sovereign! when fatigued with toil and oppressed with hunger in the midst of this dreary wilderness, you shall remember your former happiness, then shall I solace you in your troubles.
'In all descriptions of misery there is no medicine similar to a wife, this is the opinion of all the physicians, I tell the forsooth.
Nala said: O you of delicate loins! O Damayanti, what you have said, is indeed true; to a man aggrieved there is no friend equal to a wife that serves as a remedy.
O timid one! why are you afraid? I do not intend to forsake you; O faultless one, I can part with myself, but not with you.
Damayanti said : O great monarch! if you seek not to desert me, why then do you instruct, (point out to) me, about the road that leads to the dominion of the Vidharbhas?
O protector of your subjects! I know also that you cannot leave me. But, O ruler of the earth! you may renounce me, as your mind (reason) is spoiled (distracted) by Kali.
O foremost of men! you are repeatedly instructing me about the road. O divine one! it is in this way that you are adding to my sorrow.
If it be your wish that I should go back to my kinsmen, then if it list you, we both together shall repair to the kingdom of Vidharbha.
O bestower of honor! there, the king of the Vidharbhas shall worship you. Thus held in great respect by him, you shall live in happiness in our residence.
Vaishampayana said : Thereupon all the artizans, the principal counsellors and the highly wise Vidura thus spoke to Dhritarashtra's son.
“O king, all the preparations for the excellent sacrifice have been made. O descendant of Bharata, the (proper) time (to perform it) has also come. The greatly valuable golden plough has also been made."
O king, having heard this, that foremost of kings, Dhritarashtra's son commanded that foremost of sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras and abounding in food. The son of Gandhari was duly installed according to the ordinance.
Dhritarashtra, the high-souled Vidura, Bhishma, Drona, Kripa and Karna and the illustrious Gandhari all were filled with great delight.
O king of kings, swift messengers were sent to invite the kings and the Brahmanas.
Ascending swift cars, they went to the directions assigned to them. Then to one messenger at the point of starting thus spoke Dushashana.
"Go soon to the forest of Dvaitavana and in that forest duly invite the Brahmanas and those wicked men, the Pandavas.
Thereupon he went there and bowing down his head to all the Pandavas said "O great king, the foremost of kings that Veda of the Kurus, Duryodhana is performing a sacrifice after having acquired immense wealth by his own prowess. Brahmanas from all quarters are going to it.
"O king, I have been sent here by that illustrious Kuru king, the lord of men Dhritarashtra's son to invite you. You should therefore see that charming sacrifice of that king."
Having heard the words of the messenger that foremost of monarchs king Yudhishthira, thus spoke to him, “By good fortune, king Duryodhana, that enhancer of his forefather's glory, is performing this foremost of sacrifices.
We shall certainly go there, but we cannot do now. We shall have to live in the forest for thirteen years according to our pledge.”
Hearing the words of Dharmaraja (Yudhishthira) Bhima thus spoke, "the king Dharmaraja Yudhishthira will then go when he will put him (Duryodhana) into the fire kindled by weapon. Speaks these words to Duryodhana “when at the end of the thirteenth year that lord of men, the Pandavas, will in the sacrifice of battle pour upon the sons of Dhritarashtra, the Ghee of his anger, then will I come.”
O king, the other Pandavas did not say anything unpleasant. The messenger on his return told everything to Dhritarashtra's son.
Then there came to the city of Dhritarashtra many foremost of men, the rulers of various countries and also many highly virtuous Brahmanas.
Duly received in accordance the ordinance, these lords of men felt much delight and they were all well-pleased. to
O king of kings that foremost of kings, Dhritarashtra, surrounded by all the Kurus felt the greatest joy and he thus spoke to Vidura.,
"O Khatva, soon act thus that all men present in this sacrifice may with food served to them be refreshed and satisfied.
Then the learned and the virtuous Vidura cheerfully entertained all the orders of men with foods and drinks and also with fragrant garland and various kinds of dresses.
Having built many pavilions that hero and the foremost of kings, duly entertained the monarchs and the Brahmanas by thousands. He bestowed upon them wealth of various kinds and then bade them farewell. having dismissed all the kings, surrounded by his brothers. He (Duryodhana) entered Hastinapur in company with Karna and Subala's son (Shakuni).
Sanjaya said O Sire, O descendant of Bharata, seeing that great and fearful Vyuha, formed by the immeasurably powerful Pandava, your son (Duryodhana) came to the preceptor, Kripa, Shalya, Somadatta's son, Vikarna, Ashvathama and all his brothers headed by Dushasana, and also all other mighty heroes, assembled there for battle, spoke these words giving great pleasures to all, “You are armed with various kinds of weapons, you are learned in the Shastras. O great car-warriors, each of you singly is capable of destroying the Pandavas with all their troops.
How easy it is for you then (to destroy them) when you are united. Our army protected by Bhishma is unlimited and their army protected by Bhima is limited.
Let the Samsthanas, the Shurasenas, the Vetarikas, the Kukuras, the Rechakas, the Trigartas, the Madrakas, the Yavanas, with Shatrunjaya and Dushasana, and with also that great hero Vikarna, Nanda, Upananda, and Chitrasena, with the Paribhadrakas protect Bhishma with their respective troops”.
O Sire, then Bhishma, Drona and your sons formed a great Vyuha to resist that of the sons of Pritha.
Then, like the lord of the celestial (Indra), Bhishma surrounded by innumerable troops, advanced at the head of a mighty army,
O king, that great bowman, that greatly powerful son of Bharadvaja (Drona) followed him with the Kuntalas, the Dasharnas, the Magadhas, the Vidarbhas, the Mekalas, the Karnas, and the Paravarnas, the Gandharvas, the Sindhusauviras, the Shibis, and the Vasati with their all combatants, Shakuni with all his troops protected the son of Bharadvaja.
Then king Duryodhana with all his brothers accompanied by the Ashvatakas, the Vikarnas, the Ambashta, the Kosalas, the Daradas, the Shaka, the Kshudrakas and the Malavas, Cheerfully advanced against the Pandava army.
O sire, Bhurishrava, Shala and Shalya, Bhagadatta, Vinda and Anuvinda of Avanti protected the left wing.
Somadatta, Susharma, the ruler of Kambojas, Sudakshina, Shrutayus and Achyutayu protected the right wing.
Ashvathama, Kripa, the Satvata hero Kritvarma, with large number of troops protected the rear.
Behind them stood many chiefs, Ketumata, Vasudana and the powerful prince of Kashi.
O descendant of Bharata, then all your troops, when they were cheerfully waiting for like roars.
Hearing these shouts, the greatly powerful and the venerable Kuru grandsire uttered a lion-like roar and then blew his conch in great delight.
Their conchs, drums, Peshis and cymbals were sounded by all, which created a fearful din all over the field of battle.
Krishna and Arjuna riding on the same car yoked with (four) white horses, blew their excellent conchs adorned with gold and jewel.
Hrishikesha (Krishna) blew the conch called Panchajanya and Dhananjaya Devadatta. That doer of fearful deeds, Vrikodara (Bhima) blew his huge conch, called Paundra.
The son of Kunti, Yudhishthira, blew the conch called Anantavijaya, Nakula and Sahadeva blew Sughosha and Manipushpaka.
The king of Kashi, and Shaivya and Shikhandin, the great car-warrior Dhrishtadyumna and Virata and the great carwarrior Satyaki and the great bowman the Panchala king, and also the five sons of Draupadi, all blew their large conches and sent forth lion-like roars.
That great uproar, thus uttered by those heroes resounded through the sky. O great king, thus again the Kurus and the Pandavas advanced against each other with the intention of fighting a great battle. hinTrn-0
Markandeya said: One day the celestials resolved that they should go to the earth and try the virtue of the ruler of earth, Shivi. Saying “very well” Agni and Indra went (to earth).
Agni, assuming the form of a region flew away from Indra who pursued him in the form of a hawk.
The pigeon fell on the lap of the king Shivi who was seated on a costly seat.
Thereupon the priest thus spoke to the king," Afraid of the hawk, this pigeon has come to you for his life with the intention of saving it.
The learned men have said that the fall of pigeon on one's lap forebodes a great danger. The king who understands men should save himself by giving away wealth.”
Thereupon the pigeon thus spoke to the king. "Afraid of the hawk and desirous of saving my life, I have come to you for the safety of my life. I am a Rishi. Assuming now the form of a pigeon I have come to you to seek the protection of my life. I consider you my life.
Know me as one who is learned in the Vedas, as one leading the life of a Brahmachari, as one who possesses selfcontrol and asceticism. Know me also as one who have never spoken a harsh word to his preceptor, as one possessed of every virtue and as one that is sinless.
I recite the Vedas, I know their prosody, I have studied all the Vedas letter per letter. I am not a pigeon. Therefore do not given me up to the hawk. Giving up a learned and a noble man is never a good gift."
Thereupon the hawk spoke Thus to the king.
Creatures are not at once born in their own order. You may have been in a former birth begotten by this pigeon. O king, it is not proper for you to interfere with my food by protecting this pigeon.
The King said : Has any one seen before that birds speak the pure speech of man? knowing what the pigeon says and also what the hawk says, what is good for us to do?
He, who gives up a frightened creature seeking protection of his enemies, does not get protection when he is in need of it. The clouds do not shower seasonably for him and the seeds, though sown, do not grow for him.
He, who gives up an afflicted creature seeking protection of its enemies, sees his offspring die in childhood. The forefathers of such a man can never live in heaven. The very celestial decline to accept his havya, the libation of ghi poured by him into the fire).
He who gives up an afflicted creature seeking protection of his enemies is struck by the thunderbolt hurled by the celestial with Indra at their head. Being a very narrowminded person, the food he eats is unsanctified and he soon falls from the celestial pigeon.
O hawk, let Shivis put before you a bull cooked with rice in the place of this pigeon. Let them carry meat in abundance to the place where you like (to take them).
The Hawk said : O king, I do not ask for a bull or any other meat or meat more than what is in that pigeon. He (the pigeon) is my food today ordained by the gods. Therefore give him up to me.
The king said: Let my men see and carefully carry the bull to you with its every limb entire. Let that bull be the ransom for this frightened creature. Do not kill this pigeon.
O hawk, I will give up my own life, but I will not give up this pigeon. Do you not see this creature looks like a sacrifice with the Soma juice? O blessed one, do not take so much trouble for it; I will never give up this pigeon.
O hawk, if it pleases you order me to do something which may be agreeable to you and for doing which the Shivi people may praise me and bless me in joy. I promise that I shall do whatever you will tell me to do.
The Hawk said : O king, if you give me as much flesh as would be equal in weight to this pigeon, flesh cutting off from your right thigh, then can the pigeon be saved by you, then would you do what would be agreeable to me and what the Shivi people would speak in high terms of praise.
Thereupon he cut off a piece of flesh from his right thigh and weighed it with the pigeon, but the pigeon weighed heavier.
He cut off another piece of flesh, but still the pigeon weighed heavier. Then he cut off pieces of flesh from all parts of his body and placed them on the scale, but the pigeon still weighed heavier.
Thereupon the king himself got on the scale; he did not feel the least grief for it. Seeing this the hawk then and there disappeared exclaiming "saved”. Thereupon the king said,
"O bird, O pigeon, I ask you, let the Shivi people know who this hawk is. None except the lord of creation can do what he did. O exalted one, reply to my question.
The Pigeon said: O son of Suratha, I am the smoke-bannered deity, Vaishvanara (Fire). The hawk is the husband of Sachi, the wielder of thunder (Indra). You are the foremost of men, we came to try you.
O king, these pieces of flesh that you have cut off from your body with your sword to save me, have made gashes in your body. I shall make these marks auspicious. They will be handsome, golden-coloured and sweet-scented.
Earning great fame and being respected by ! the celestial, you will long rule over these men. A son will be born to you from your side who will be named Kapotaraman.
You will get out of your own body this son named Kapotaraman. You will see him become the foremost heroes of the Saurathas blazing in fame and possessing exceeding bravery and great beauty.
The Brahmana said You go for dragging the one-wheeled car of Vivasvat according to your turn. You should describe to me anything wonderful that you may have seen in those regions through which you pass.
The Naga said, The divine Sun is the refuge or home of numberless wonders. All the creatures that inhabit the three worlds have sprung from the Sun.
Numberless Munis, crowned with ascetic success, together with all the gods, live in the rays of the Sun like birds perching on the branches of trees.
What, again, can be more wonderful than this that the powerful Wind, emanating from the Sun, takes refuge in his rays and thence yawns over universe?
What can be more wonderful than this, O twice-born Rishi, that the Sun, dividing the Wind into many parts from desire of doing good to all creatures, creates rain that falls in the rain sea on?
What can be more wonderful than this the Supreme Soul, from within the solar disc, himself bathed in burning effulgence, looks upon the universe?
What can be more wonderful than this that the Sun has a black ray which, changes itself into clouds charged with rain and pours showers of rain when the season comes?
What can be more wonderful than this that drinking up for eight months the rain he pours down he pours it down again in the rainy season.
In certain rays of the Sun, the Soul of the universe said to live. From Him is the seed of all things, and it is He that supports the earth with all her mobile and immobile creatures.
What can be more wonderful, O Brahmana, than this, that the foremost of Purushas, eternal and mighty-armed, endued with great effulgence, eternal, and without beginning and without end, lives in the Sun?
Listen, however, to one thing I shall tell you now. It is the wonder of wonders. I have seen it in the clear sky, on account of my nearless to the Sun.
In former times, one day at the hour of noon, while the Sun was shining in all his glory and giving heat to everything we saw a Being coming towards the Sun, who seemed to shine with effulgence that was equal to that of the Sun himself.
Making all the worlds shine up with his glory and filling them with his energy, he came, as I have already told you towards the Sun, rending the sky, as it were, for passing through it.
The rays that came out of his body seemed to resemble the blazing effulgence of libations of clarified butter poured into the sacrificial fire. On account of his energy and splendour he could not he looked at. His form seemed to be indescribable. Indeed, he appeared to us to be like a second Sun.
As soon as he came near the Sun extended his two hands. For honouring the Sun in return, he also extended his right-hand.
The latter the then, piercing through the sky, entered into the Sun's disc. Mingling then with the Sun's energy, he seemed to be changed into the Sun's self.
When the two energies thus met together, we were so confounded that we could not any longer make out which was which. Indeed, we could not make out who was the Sun whom we bore on his car, and who was Being that we had seen coming through the sky.
Filled with confusion, we then addressed the Sun, saying,-O illustrious one, who is this Being who has mixed himself with you and has been charged into your second self.
Yudhishthira said O foremost one of Bharata's race, do you describe to me all the deities of the household mode and tell me all that a man should do in order to acquire prosperity in this world.
Bhishma said O Bharata, I shall, in this connection, recite to you the old story of Vasudeva and the goddess Earth.
The powerful Vasudeva, O excellent prince of Bharata's race, after singing the praises of the goddess Earth, accosted her about this very subject that you have required about.
Vasudeva said Having adopted the domestic mode of life, what acts should I, or one like me, do and how are such acts to yield success. man
The Goddess Earth said O Madhava, the Rishis, the celestials the departed Manes, and men should be adored, and sacrifices should be performed by a householder.
Do you also learn this from me that the celestials are always pleased with sacrifices, and are pleased with hospitality. Therefore, the householder should please them with such objects as they desire.
By such acts, O destroyer of Madhu Rishis also are pleased. The householders, abstaining from food, should daily attend to his sacred fire and to his sacrificial offerings.
The celestials, O destroyer of Madhu, are pleased with such deeds. The householder should daily offer oblations of food and water, or of fruits, roots and water, for the satisfaction of the departed Manes, and give boiled food to the Vishvedevas, and oblations of clarified butter to Agni, Soma, and Dhanvantari.
He should offer separate and distinct oblations of Prajapati. He should make sacrificial offerings duly; to Yama in the South, to Varuna in the West, to Soma in the North, to Prajapati within the homestead, to Dhanvantari in the North East, and to Indra in the East.
He should offer food to men at the entrance of his house. These, O Madhava, are known as the Bali offerings. The Bali should be offered to the Maruts and the deities in the interior of one's house.
To the Vishvedevas it should be offered in open air, and to the Rakshasas and evil spirits the offerings should be made at night.
After making these offerings, the householder should make offerings to Brahmanas, and if no Brahmana be present, the first portion of the food should be thrown into the fire.
When a man wishes to offers Shraddha to his ancestors, he should, when the Shraddha ceremony is donc, please his ancestors and then make the Bali offerings duly.
He should then make offerings to the Vishwedevas. He should next invite Brahmanas, and then properly entertain guests arrived at his house, with food.
By this act, O prince, are guests pleased. He who does not live in the house long, or, having come, goes away after a short time, is called guest.
To his preceptor, to his father, to his friend and to a guest, a householder should say, I have got this in my house to offer you today! And he should offer it accordingly every day.
The house holder should do whatever they would order him to do. This is the established custom. The householder, O Krishna should take his food the last of all, after having offered food to all of them.
The householder should adore with offerings of honey, etc., his king his priest, his preceptor, and his fatherinlaw, as also Snataka Brahmanas even if they were to live in his house for whole year.
In the morning as well as in the evening, food should be offered on the ground to dogs, the cooks for dogs and birds. This is called the Vaishvedeva offerings.
The householder, who performs these ceremonies with mind shorn of passion, obtains the blessings of the Rishis in this world, and after death acquires the heavenly regions.
Bhishma said Having heard all this from the goddess Earth, the powerful Vasudeva acted accordingly. Do you also act in the same way.
By performing these duties of a householder. O king, you shall acquire fame in this world and Heaven after death?
Bhima said: woman even The Rakshasas revenge themselves on their enemy by alluring deceptions. Therefore, O Hidimba, go to the way that your brother has gone.
Yudhisthira said: O best of men, O Bhima do not kill a in anger. O Pandava, the attainment of virtue is a higher duty than the protection of body.
You have killed the greatly powerful (Rakshasas) who came with the purpose of killing us. She is (but) his sister, what can she do to us, even if she is angry?
Vaishampayana said : Thereupon, Hidimba respectfully saluting Kunti and Yudhisthira with joined hands, spoke to Kunti thus, “O respected lady, you know the pangs that women suffer from the god of love. O blessed lady, I have received those (pangs) by Bhima.
I have suffered these great pangs and I wait for the time (when it will be assuaged). That time has now come, when I expect that my happiness would come.
O blessed lady, leaving my friends relatives and religion, I have chosen this best of men, this son of yours, as my husband.
O illustrious lady, if forsaken by this hero and yourself I shall not live any longer, I tell you this truly.
O greatly beautiful lady, you should show compassion towards me, considering me foolish or very obedient to you.
O greatly fortunate lady, unite me with my husband, your son. Let me go away at pleasure (wherever I like), taking this celestial like (hero). Trust me, O blessed lady, I shall bring him back to you all.
Whenever you will think of me I will immediately come to you and carry you wherever you will command. I shall rescue you from danger over even and uneven grounds. I shall carry you on my back whenever you will desire to proceed with speed. Be gracious to me and make Bhimasena accept me.
It is consonant with the precepts of religion that one should protect his life by any means. He, who seeks to do it, should not scruple about the means.
He who keeps his virtue (even) in distress in the foremost of all virtuous men. Distress is the greatest danger to virtue and virtuous men.
'It is virtue that protect life and therefore virtue is called the giver of life. The means by which virtue is secured be censurable.'
Yudhisthira said: Hidimba, there is no doubt of that what you say is true. O lady of slender waist, you must act as you have said (you want to do).
O blessed lady, when Bhimasena will finished ablutions, twilight prayer and the usual propitiatory rites you will then be adored by him till the sun sets.
O lady of mind like speed, sport with him at pleasure during the day. You must always bring Bhimasena back every night. can never
Vaishampayana said : Having promised to do it by saying, “Be it so", Bhima said (to Hidimba), “O Rakshasi, listen to the agreement that I make with you.
O blessed lady, O lady of slender waist, I shall go (and stay) with you, so long you do not obtain a son."
Having promised this by saying, “Be it so," the Rakshasi Hidimba took Bhima upon her body and went up to the sky.
Assuming the handsomest form, decked with all ornaments and pouring forth at times sweet music, she sported with the Pandava (Bhima) on the mountain peaks of picturesque scenery and in regions sacred to the celestial, abounding with beasts and birds. Also in forests and mountain fastness, overgrown with blossoming trees, in beautiful lake; resplendent with lotuses and lilies. On island of rivers, on the pebbled banks of streamlets, in sylvan streamlets with beautiful banks and also in mountain streams. In beautiful woods with blossoming trees, in the Himalayan bowers and in various mountains caves. In the crystal water of the lakes, smiling with lotuses, on the shores of the sea shinning with gold and pearls. In beautiful towns and fine gardens, in woods sacred to the gods and on the breast of hills. In the land of the Guhyakas and the hermitages of the ascetics on the banks of the Manasa lake, abounding with fruits and flowers of every season. Assuming the handsome form, she sported with the Pandava (Bhima). The lady with the mind like speed sported with Bhima in these places.
She then gave birth by Bhima a greatly strong son of terrible eyes and large mouth, of ears like arrows and of appearance fearful.
Of roaring voice, of lips brown as copper, of teeth sharp and keen. He was mighty armed, greatly energetic, exceedingly powerful and a great car warrior. Having long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in him, though born of a man. He excelled all the Pishachas and other such creatures and also the Rakshasas.
He grew up to be a youth when he was a boy and that mighty hero soon acquainted high proficiency in all arms and weapons known amongst mankind.
The Rakshasas women give birth on the very day they conceive; they are capable of assuming any form at will and they change their forms (at will).
That bad featured child, that mighty bowman, soon after his birth, bowed down to his mother and also to his father and touched their feet. They then named him.
His mother said, "This child's head is like a Ghata (water pot)." They then gave him the name of Ghatotkacha.
Ghatotkacha was (very much) attached to the Pandavas. he became a great favourite with them, almost one of them.
Knowing that the period of her stay with the (Pandava) had come to an end, Hidimba making another agreement with them went away wherever she like.
Thereafter giant Ghatotkacha bowed down to the Pandavas with Kunti, and told them, O sinless great men, you may tell me what I have to do. Thus addressed by him, Kunti spoke to the scn of Bhima.
You are born in the race of Kuru and are the same as Bhima. You are the eldest son of five. O son! help us.
Vaishampayana said : Thus addressed by Kunti, he replied respectfully-Just as there are in this world Ravana and Meghanada who were very strong, so also I am gigantic and valorous among the men of this world; in fact I am greater than any.
That best Rakshasas, Ghatotkacha, promising to come when required for business, went away towards the north.
That great car warrior (Ghatotkacha) was created by the illustrious Indra as a proper antagonist of Karna of matchless power in consequence of the weapon (he gave him).
Sanjaya said O descendant of Kuru, O great king, I shall tell you what is heard of the island in the north. Hear.
There is that ocean the water of which is Ghee. Next to it is the ocean, the water of which is curd. Next is the ocean, the water of which is wine, and then comes a ocean of water.
O king, the island are double in area of one another as they proceed further towards the north. O king, they are surrounded by these oceans.
In the middle island, there is a large mountain called Goura which is made of red arsenic. O king, on the western island, there is a mountain, called Krishna; it is a favourite abode of Narayana.
There Keshava protects celestial gems. From that place, when gracious, he bestows happiness on creatures.
O king, along with the kingdoms in these islands, Kusha grass in Kushadvipa and the Salami tree is Shalmalikadvipa are worshipped.
O king, in the Krauncha island the mountain called Maha Krauncha which is a mine of all kinds of gems is always worshipped by all the four orders of men.
O king, there is the mountain called Gomanta which is huge in size and which consists of all kinds of metals. On its summit lives Narayana Hari with those they have obtained salvation, graced with prosperity and possessed of eyes like lotus. O great king, in Kushadvipa there is another mountain abounding in corals.
It is called after the island, this mountain is made of gold and it is inaccessible. O descendant of Kuru, there is another greatly effulgert mountain called Kumuda.
The fourth mountain there is called Pushpavati, the fifth Kusheshaya, the sixty Harigiri. These are the six chief mountains.
The intervening spaces between one another of these six mountains increases in the ratio of one to two, as they proceed further and further towards the north. This first Varsha is called Audbhida, the second is Venumandala.
The third is Suratha, the fourth is Kambala, the fifth is called Dhritimat, and the sixth is named Prabhakara.
The seventh is called Kapila. These are the Seven successive Varshas. The celestial and the Gandharvas and other creatures of the universe take pleasure to sport in them. The dwellers of these Varshas never die. O king, there is not any robber or any Mlecchha race there.
O king, all the dwellers are generally white in complexion. They are very delicate. O ruler of men, I shall describe all that has been heard by me. O king, hear with attention. O great king, there is a great mountain called Krauncha in the Krauncha island.
Next to Krauncha is Vamanaka, next to Vamanaka is Andhakaraka, next to Andhakaraka is that foremost of all mountains which is called Mainaka.
O king, next to Mainaka is that best of mountains called Govinda, next to Govinda is the Nibida mountain. O perpetuator of the Kuru race, the intervening spaces between one another of these mountains increase in the ratio of one to two. I shall speak of the countries that are situated there. Hear as I tell of them.
The country near Krauncha is called Kushala, that near Vainana is Manonuga that next to Manonuga, O perpetuator of the Kuru race, is called Ushna.
Next to Ushna is Pravaraka, next to Pravarka is Andhakaraka, next to Andhakaraka is named Munidesha,
Next to Munidesha is Dundubhisvana frequented by the Siddhas and the Charanas. O king, the people of this regions are white.
O king, all these countries are inhabited by the celestial and the Gandharvas. In Pushkara (island) there is a mountain called Pushkara, full of gems and jewels.
There dwells the divine creator of the worlds himself. All the celestial and great Rishis always worship bim.
With gratifying words and respectful adoration. o king, various gems from Jambudvipa are used there.
O king, in all these islands Brahmacharya, truth, self-control, also health and length of life are in the ratio of one to two as the island are more and more remote northwards. O king, O descendant of Bharata, the land in all these islands is but one country.
For it is said to be the one country in which is scen but one religion. The supreme lord of creation himself, lifting up the rod of chastisement always lives there and protects! these islands. O king,. he is their ruler, he is their source of happiness, he is their father, he is their grandfather.
O foremost of men, it is he who protects there all mobile and immobile creatures. O descendant of Kuru, cooked food comes there of itself and all creatures eat it every day. O mighty-armed hero, next to these regions is seen the region named Shyama.
It is like a star in shape having four corners. O king, it has thirty three Mandalas. ) descendant of Kuru, there live four great clephants adored by all, o best among the Bharata race, they are Vamana, Airavata, Supratika with rent temples and also another.
I cannot venture to calculate the proportions of these four elephants. Their length, breadth and thickness have ever remained umascertained.
O king, winds blow in these regions irregularly from all directions. These winds are scized by these elephants with the tips of their trunks, which are like to lotus in complexion, which are very bright and which they are capable of drawing up in this way. As soon as they scize them, they let them out.
O king, having been thus let out by these clephants, these winds come over to this earth, and for their coming creatures breathe and live.
Dhritarashtra said O Sanjaya, you have told me in detail about the first subject. You have also told me the position of the islands. O Sanjaya tell me now the rest.
Sanjaya said O great king, I have described to you all the islands. O Kuru chief, now hear what I say about the heavily bodies and about Svarbhanu.
O king, it is hcard by us that the planet Svarbhanu is a globe. Its diameter is twelve thousand Yojanas.
And because because it is very large, its circumference is forty two thousand Yojanas. O sinless one, thus say the learned men of old.
O king, the diameter of the moon is said to be cleven thousand Yojanas. O Kuru chief, the circumference of our this famous planet of cool rays is said to be thirty-cight thousand and nine hundred Yojanas. O descendant of Kuru, we have heard that the diameter of the beneficent, fast-going and light-giving sun is ten thousand and Yojanas, and O king, its circumference is thirty-five thousand cight hundred miles, O sinless one, O descendant of Bharata, these are all the calculations of Arka.
The planet Rahu on account of its great bulk covers both the sun and the moon in due tiine (during eclipses). I tell you all this in brief.
O great king, with the help of the eye of science, I have told you all that you asked me. Be blessed.
I shall now tell you of the construction of the universe as narrated in the Shastras. Therefore, O descendant of Kuru, pacify your son Duryodhana.
O best of the Bharata race, hearing this delightful Bhumi Parva, a Kshatriya obtains prosperity, the fruition of all his desires and approbation of the pious.
The king who hears this on the full-moon or the new-incon day and observes the vows with care, obtains long life, fame, and prowess. His ancestral manes become pleased. You have now heard of all the merits that flow from this Bharata Varsha in which we live.
Bhishma said Regarding it is also cited the old discourse between him of a hundred sacrifices and the Asura Namuchi,OYudhisthira.
When the Asura Namuchi, who knew well the birth and the death of all creatures was sitting, shorn of prosperity but undisturbed at heart like the huge ocean in perfect stillness, Purandara addressed him these words-..
Namuchi said *Fallen off from your place, fettered with cords, brought under the influence of your enemies, and shorn of prosperity, do you, O Namuchi, grieve or live cheerfully.'
‘By indulging in such sorrow as cannot be avoided one only wastes his body any cheering his enemies. Then, again, no one can lighten another's sorrow by putting any portion of it upon oneself. For these reasons, O Shakra, I do not grieve. All this that you see has one end.
Indulgence in sorrow mars personal beauty, prosperity, life, and virtue itself, O king of the gods.
Forsooth, suppressing that sorrow which comes upon oneself and which is begotten by a weak mind, one endued with true knowledge should reflect in his mind of that which yields the highest good not which lives in the heart itself.
When one sets his mind upon what is for one's highest good, forsooth, the result that all his objects are accomplished.
There is One Ordainer, and no second. His sway extends the embryo. Controlled by the great Ordainer I go on as He moves me on, like water running along a downward path.
Knowing what is existence and what liberation, and understanding also that the latter is superior to the former, I do not, however, try to attain to it. Doing virtuous and sinful acts I go on as He moves me on.
One gets those things that are ordained to be got. That which is to happen actually takes place.
Over even One has repeatedly to live in such wombs in which one is placed by the Ordainer. He has no choice in the matter.
That person never feels himself stupefied, who when placed in any particular condition, accepts it as that which he was ordained to be placed in.
Men are affected by pleasure and pain that come by turns in Time. There is no personal agency in this matter. In this lies sorrow.
Who is there amongst Rishis, gods, great Asuras, persons fully conversant with the three Vedas, and hermits living in the forest, whom calamities do not approach? Those, however, who know well, the Soul and not-Soul never fear calamities.
The wise person, naturally standing immovable like Himavat, never yields to anger; never allows himself to be addicted to the objects of the senses; never suffers pain in sorrow or rejoices in happiness. When overwhelmed with even great afflictions, such a person never grieves.
That person is, indeed, a great man whom even great success cannot gladden and even great calamities cannot stupefy, and who bears pleasure and pain, and that which is between them both, with an unaffected mind.
A person should always be cheerful and not sorry into whatever condition he may fall, thus should a person remove his increasing sorrow which is born in his mind and that is (if not removed) sure to give pain.
That concourse of learned men engaged in the discussion of the ethics of both the Shrutis and the Smritis is not a good assembly,-indeed, that does not deserve to be called so,-entering which a wicked man is not stricken with fear. That men is the foremost of his sex, who having made a proper enquiry after righteousness acts according to the conclusions to which he arrives.
The acts of a wise man are not easily understood. A wise man is never stupefied when afflictions overtake him. Even if he falls away from his position like Gautama in his old age, on account of the direst calamity, he does not allow himself to be stupefied.
Can a person by Mantras, strength, energy, wisdom, prowess, behaviour, conduct, or wealth, acquire that which has not been ordained to be acquired by him? What sorrow then is there if a person cannot acquire that which he seeks at heart.
Before I was born, the ordainers had ordained that I am to do and suffer. I am fulfilling what was thus ordained for me. What then can death do to me.
One gets only what has been ordained. One goes whence he was ordained to go. Those sorrows and joys only are obtained that are ordained so.
That man who, knowing this well, does not allow himself to be stupefied, and who is contented with both happiness and misery, is considered as the foremost of his sex.
Vaishampayana said The helpless Uttara, desirous of getting back her child, having thus bewailed, dropped down in sorrow on the earth like demented creature.
Sceing the princess fallen on the earth deprived of her son and with her body uncovered, Kunti as also all the (other) Bharata-ladies, deeply afflicted, began to weep aloud.
Resounding with the voice of lamentation the palace of the Pandavas, O king, was soon converted into a house of sorrow where nobody could remain.
Greatly stricken with grief on account of her son, Virata's daughter, O king, seemed to be struck down for sometime by sorrow and cheerlessness.
Regaining consciousness, O chief of Bharata's race, Uttara took up her child on her lap and said these words.
You are the child of one who knew every duty. Are you not conscious then of the sin you commit, since you do not salute this foremost one of the Vrishni's race?
O son, going to your father tell him these words of mine, viz., It is difficult for living creatures to die before their time comes, because through refit of you, my husband, and now deprived of my child also, I am yet alive when I should die, unendued as I am with everything auspicious and everything valuable.
O mighty-armed one, with the permission of king Yudhishthira the just. I shall swallow some dreadful poison or cast myself on the burning fire.
O father, difficult of destruction is my heart since, though I am deprived of husband and child, that heart of mine does not brcak into a thousand pieces.
Rise, O son, and see this your afflicted great grandmother! She is deeply stricken with grief, bathed in tears, exceedingly cheerless, and plunged in an ocean of sorrow.
See the reverend princess of Panchala, and the helpless princess of the Sattata race! Look at myself, exceedingly afflicted with grief, and resembling a deer pierced by a hunter.
Rise, O child, and look at the face of this king, who is gifted with great wisdom, and possessed of eyes like lotus-petals and resembling your father of restless glances.
Seeing Uttara, whey bewailed thus, fallen on the earth, all those ladies, raising her, caused her to sit up.
Having sat up, the daughter of the king of the Matsyas, summoning her patience, joined her hands in respect and touched the earth with her head for saluting Keshava having eyes like lotus petals.
Hearing those heart-rending lamentations of hers, that foremost of persons touched water and withdrew the (force of the Brahmaweapon.
That hero of undecaying glory, belonging to the race of the Dasharhas, promised to revive the child. Then he of pure soul, said these words in the hearing of the whole universe, 'O Uttara, I never utter a falsehood. My words will prove true. I shall revive this child before all creatures.
Never before have I uttered a falschood even in just. Never have I turned back from battle. (By the merit of those deeds) let this child revive.
As virtue is dear to me, as Brahmanas are especially dear to me, let Abhimanyu's son, who is born dead, revive.
Never has a misunderstanding arisen between me and my friend Vijaya. Let this dead child revive by that truth.
As truth and virtue are always established in me, let this dead child of Abhimanyu revive.
As Kansa and Keshi have been righteously killed by me, let this child revive today by that truth.
After these words uttered by Vasudeva, that child, O foremost one of Bharata's family, became animal and began gradually to move, O king. were
Bhishma said “Thinking of Liberation, Shuka approached his father, and possessed as he was of humility and desirous of acquiring his highest good, he saluted his great preceptor and said,-You are well-versed in the Religion of Liberation. Do you, O illustrious one, describe it to me, so that I may enjoy supreme tranquillity of mind, O powerful one.
Hearing these words of his son, the great Rishi said to him,-Do you study, O son, the Religion' of Liberation and all the various duties of life.
At the command of his father, Shuka, that foremost of all righteous men, mastered all the books on Yoga, O Bharata, as also the Science of Kapila.
When Vyasa saw his son to be endued with the resplendence of the Vedas, and the energy of Brahman, and fully conversant with the Religion of Liberation, he addressed him, saying,-Go you to Janaka the king of Mithila. The king of Mithila will tell you everything for your Liberation.
Bearing the command of his father, O king, Shuka, proceeded to Mithila for enquiring of its king about the truth of duties and the Refuge of Liberation.
Before he started, his father further told him,-Do you go there be that path which ordinary human beings follow. Do not have recourses to your Yoga-power for proceeding through the skies. At this Shuka was not at all surprised.
He was further told that he should proceed there with simplicity and not from desire of pleasure.-Along your way do not seek for friends and wives, since friends and wives are causes of attachment to the world.
Although the king of Mithila is one in whose sacrifices we officiate, still you should not indulge in any feeling of superiority while living with him. You should live under his direction and in obedience to him. He will remove your doubts.
That king is well versed in all duties and well acquainted with the Scriptures on Liberation. He is one for whom I officiate in sacrifices. You should, unhesitatingly, do what he orders.
Thus instructed, the pious Shuka proceeded to Mithila on foot although he was able to go through the skies over the whole Earth with her seas.
Crossing many hills and mountains, many rivers, many waters and lakes, and many woods and forests full of beasts of prey and other animals, crossing the two insular continents of Meru and Hari successively and next the continent of Himavat, he came at last to the continent known by the name of Bharata.
Having seen many countries inhabited by Chins and Huns, the great ascetic at last reached Aryavarta.
In obedience to the commands of his father and bearing them constantly in his mind, he gradually passed along his way on the Earth like a bird passing through the air.
Passing through many charming towns and populous cities, he saw various kinds of wealth without waiting to observe them.
On his way he passed through many charming gardens and planes and many sacred waters.
Before much time had passed he reached the country of the Videhas that was protected by the virtuous and great Janaka.
There he saw many populous villages, and many kinds of food and drink and viands and houses of cowherds swelling with men and inany herbs of cattle.
He saw many fields abounding with paddy and barley and other grain, and many lakes and waters inhabited by swans and cranes and adorned with beautiful lotuses.
Passing through the Videha country full of rich people, he arrived at the delightful gardens of Mithila rich with many sorts to trees.
Abounding with elephants and horses and cars, and peopled by men and women, he passed through them without caring to see the things that were presented to his eye.
Bearing that caution in his mind and continually thinking of it, Shuka of cheerful soul and taking delight in internal survey only, reached Mithila at last.
Arrived at the gate, he sent word through the guards, he reached the king's palace and entered it without any-hesitation. The gatekeepers prevented him with harsh words.
Thereat, Shuka, without any anger, stopped and waited. Neither the sun nor the long distance he had walked had tried him in the least. Neither hunger, nor thirst, nor the exertion he had made, had weakened him. The heat of the Sun had not scorched or pained or distressed him in any way.
Among those porters there was one who felt mercy for him, seeing him staying there like the midday Sun in his effulgence.
Adoring him in due form and saluting him properly, with joined hands he conducted him to the first chamber of the palace.
Seated there, Shuka, O son, began to think of Liberation only. Gifted with equality he considered impartially a shaded spot and one exposed to the Sun's rays.
Soon after, the king's minister, coming to that place with joined hands, conducted him to the second chamber of the palace.
That chamber led to a spacious garden which formed a part of the inner apartments of the palace. It looked like a second Chaitraratha. Beautiful pools of water were here and there at regular intervals. Delightful trees, all of which were in their flowering season, were in that garden.
Bevies of damsels, of celestial beauty, were in attendance. The minister led Suka from the second chamber to that charming spot. commanding those ladies to give the ascetic a seat, the minister left him there.
Those well-dressed well-dressed damels were of beautiful features, possessed to excellent hips, young in years, clad in red dresses of fine texture, and decked with many ornaments of burnished gold.
They well-skilled in sweet conversation and maddening revelry, and consummate mistresses of the arts of dancing and singing. Always opening their lips with smiles, they were like the very Apsaras in beauty.
Well-skilled in all the acts of dalliance, capable of reading the thoughts of men upon whom they wait, endued with every accomplishment, fifty damsels, of a very high order and of east virtue, surrounded the ascetic.
Presenting him with water for washing his feet, and adoring him respectfully with the were offer of usual articles, they pleased him with excellent viands agreeable to the season.
After he had eaten, those damsels then, one after another, singly conducted him through the grounds, showing him every objection of interest, O Bharata.
Sporting and laughing and singing, those ladies conversant with the thoughts of all men, entertained that ascetic of noble soul.
The pure-souled ascetic born in the firesticks, performing all his duties unhesitatingly, having all his senses under complete control, and a thorough master of his anger, was neither pleased nor angered at all this.
Then those foremost of beautiful women offered him an excellent seat. Washing his feet and other limbs, Shuka said his evening prayers, sat on that excellent seat, and began to think of the object for which he had come there.
In the first part of the night, he gave himself of Yoga. The powerful ascetic, passed the middle part of the night in sleep.
Very soon waking up from his sleep, he performed the necessary rites of cleansing his body, and though surrounded by those beautiful ladies, he once again devoted himself to Yoga.
It was in this way, O Bharata, that the son of the Island-born Krishna passed the latter part of that day and the whole of that night in the mansion of king Janaka.
Sanjaya said The illustrious son of Somadatta piercing each of those mighty bow men, the sons of Draupadi with five shafts, again pierced them with seven.
Thus deeply afflicted by that fierce warrior, the sons of Draupadi, o king, became confounded and knew not what to do in that fight.
Thereafter that crusher of foes, namely Nakula's son Shatanika piercing that best of men viz., Somadatta's son with two arrows, became filled with joy and uttered a loud roar.
The rest of the brothers, then exerting their best in battle, pierced the irate son of Somadatta, each with ten straight-flyings arrows.
Thereupon, O mighty monarch, the illustrious son of Somadatta sped at them five arrows and with each of those struck each of the brothers on the chest.
Thereupon those five brothers pierced by the arrows of that high-souled one, surrounding the hero, wounded him soon with their arrows.
Then the son of Arjuna filled with rage dispatched the four horses of him to the region of Death with four whetted shafts.
The son of Bhimasena cutting of the bow of the illustrious son of Somadatta, uttered a fierce roar and pierced the latter with numerous sharp arrows.
The son of Yudhishthira felled his standard having at first cut it off, so also Nakula's son felled his charioteer from its place on the chariot.
Sahadeva's, son, then knowing him to be already vanquished by his brothers, cut-off, ) king, his head with a razor-headed arrow. Once more slaying four hundred warriors, he pierced Bhima with winged shafts. Then thus deepły pierced by that Rakshasa, the highly puissant Bhima.
Then that head fell down on ground beautifying the field of battle-head that was adorned with gold and that equalled in effulgence the newly-risen sun.
Beholding the illustrious son of Somadatta slain and his head roll on the ground, your troops, O king, greatly frightened, began to fly in all directions.
Alambusha filled with rage, fought on with the highly powerful Bhimasena, like the son of Ravana fighting with Lakshmana.
Beholding then that man and that Rakshasa engaged in fighting with each other, all creatures were filled with delight and wonder simultancously.
Then, O king, with nine shafts of depressed knots, Bhima smilingly pierced, O king, that wrathful son of Rishyshringa, that foremost of Rakshasas.
Thereat the Rakshasa, thus pierced, uttering aloud fierce roars in that battle, rushed, supported by all his followers, upon Bhima.
That Rakshasa then piercing Bhima with five arrows of depressed knots, quickly slew three hundred car-warriors engaged supporting Bhima.
Once more slaying four hunderd warriors, he pierced Bhima with winged shafts. Then thus deeply peirced by that Rakshasa, the highly puissant Bhima.
Squatted down on the terrace of his car, being overwhelmed with a swoon. Regaining his senses, the son of Maruta, overwhelmed with rage.
Stretched his dreadful and excellent bow capable of bearing a great strain and then he wounded Alambusha on all parts of his body with sharp shafts
Thus pierced with many shafts that Rakshasa resembling a heap of antimony looked beautiful, O king like a Kinshuka tree decorated with flowers.
Thus struck in that battle with arrows shot from Bhima's bow and recollecting the slaughter of his brother by that illustrious son of Pandu, the Rakshasa.
Caused his appearance to be dreadful and addressing Bhimasena spoke these words "Stay, O son of Pritha, on the field of battle and bchold today the prowess I am endued with.
O you of perverted understanding, I had a brother by name Baka who was the foremost of the Rakshasas and endued with great prowess. He was slain by you; but that transpired out of my sight.'
Having thus spoken to Bhima, he became invisible then and there; and then he covered the former with a thick shower of arrows.
Bhima also O king filled the welkin with arrows of depressed knots, when that Rakshasa became invisible in battle.
Thus wounded by Bhima, the Rakshasa soon got inside his chariot; and soon again he entered into the bowels of the earth and soon again becoming little, flew into the sky.
He assumed forms countless and large and small. Sometimes assuming subtle, sometimes a gross and sometimes a huge form, he began to roar like the clouds.
He spoke diverse kinds of words and uttered speeches everywhere. From the welkin then fell thousands of arrowy showers.
As also darts, Kunapas lances, pikes axes, spears, rockets, spiked maces, short javelins, battle-axes, rocks, scimitars treacle and swords and thunder bolts. That dreadful shower of weapons created by that Rakshasa.
Slaughtered the soldiers of Pandu's son on the field of battle. In consequence of showers of weapons, many elephants of the Pandava host were killed.
As also numerous steeds and foot-soldiers, O king. Slain by the shafts of the Rakshasa, many car-warriors were dislodged from their seats in the car.
The Rakshasa then caused a river to flow on the field of battle, the waters of which were constituted by blood and eddies by cars; which abounded in alligators constituted by the elephants, which has the umbrellas of carwarriors for its swans and the flesh and marrow of animals for its mire; which was infested with snakes formed by the severed arms of human beings; which was frequented by many Rakshasas and other cannibals; and O king, which carried with its currents numerous Chedis, Panchalas and Srinjayas.
0 monarch, seeing him careering dauntlessly on the field of battle and beholding his prowess, the Pandava became filled with anxious thought.
The soldiers of your army were then filled with delight; the musical instruments were then struck up emitting fierce and deep sound, making the hair to stand erect.
Then hearing that mighty uproar of delight caused by your troops, the son of Pandu (Bhima) did hot tolerate it, even like a snake not tolerating the sound of the palm-stroke.
Then with his eyes coppery in rage and consuming the foe like fire itself, the son of Maruta invoked the Tvashtra weapon like the god Tvashtri himself.
Thereupon a thousand shafts started into existence from all sides. Great was the carnage that was then created in your troops by those arrows of Bhima.
That weapon discharged by Bhimasena in battle, nullifying the mighty illusion of the Rakshasa, began to afflict the Rakshasa himself.
Thus that Rakshasa wounded by Bhimasena in all parts of his body, fled towards Drona's division, abandoning his antagonist.
Then, O king, when that foremost of the Rakshasas had been worsted by the illustrious Bhimasena, the Pandavas filled the quarters with the echoes of their war-cries.
Then filled with delight, they applauded the mighty son of Maruta the Marutas themselves applauded Shakra after he had vanquished Pralhada in battle. as
Dhritarashtra said : I desire to act exactly as you desire, but I do not wish to show my mental thoughts to Vidura even by my demeanour.
Therefore, I was highly applauding them, (the Pandavas), so that Vidura may not know my real desire even by a sign.
O Duryodhana, as this is the (proper) time, tell me, therefore, what is in your mind and also, in the mind of the son of Radha (Karna.)
Duryodhana said : Let us by the help of trusted and skillful Brahmanas privately create dissensions amongst the Pandavas, a quarrel between the sons of Kunti and those of Madri.
Or let the king Drupada with his sons and ail his ministers of state be tempted by the presents of large wealth, so that they may abandon the cause of the son of Kunti, Yudhishthira. Or let them (our spies) speak to each of them separately the inconvenience of this place (Hastinapur) and induce them to live there (in Panchala.) Thus separated from the Kurus, they may live permanently there.
O let some clever men, full of resources, sow the seed of disunion among the sons of Pritha and make them jealous of one another.
Or let them incite Krishna (Draupadi) against her husbands; as she has many husbands, it will not at all be difficult. Let some make the Pandavas dissatisfied with her, so that she may be displeased with them.
O king, let some clever spies, full of resources, go there and secretly bring about the death of Bhimasena, he is the strongest of them all.
Relying on him the son of Kunti formerly disregarded us. He is fierce, brave and the main-stay of the Pandavas.
O king, on his death all the others (the Pandavas) will be deprived of strength and energy. Deprived of him, who is their mainstay, they will not attempt to regain their kingdom.
If Arjuna is supported from behind by Vrikodara (Bhima), he is invincible in battle. But if Bhima is not there, he (Arjuna) is not a match for even the forth part of the son of Radha (Karna).
In consequence of the death of Bhimasena, they (the Pandavas) would know themselves weak and ourselves strong; and they will not attempt to recover the kingdom.
O king, if coming here, they prove themselves docile and obedient to us, we would then try to repress them according to the Shastras (Political science).
We may tempt them with handsome girls; and on sceing which Krishna (Draupadi) will surely be annoyed with the sons of Kunti.
Or, O son of Radha, send messengers to bring them here, so that getting them here, we might kill them by some means or other.
O father, employ any of these means which appear to you faultless. Time passes away, we should not make any further delay. So long their confidence in that best of kings Drupada is not established, we may succeed, but not after (when it has been established).
O father, these are my views for their suppression. Judge whether they are good or bad. What, O son of Radha (Karna), do you think?
Bhishma said: The king Haihayas was killed by (Parashu) Rama, the son of Jamadagni, with his battle axe from his anger at the death of his father. Cutting off one thousand arms of Arjuna (Haihayas), he achieved a most difficult feat in the world.
He set out on his car to conquer the world; and taking up his bow, he hurled his mighty weapons to exterminate the Kshatriyas. In olden time the illustrious descendant of the Bhrigu race, exterminated the Kshatriya race for twenty one times with his swift arrows.
When the earth was thus in olden time made Kshatriya-less by that great Rishi, the Kshatriya women raised children by the Brahmanas, learned in the Vedas. They went to the Brahmanas not lustfully, but from virtuous motives. It is said in the Vedas that the son so raised belongs to him that had married the mother.
Having established Dharma in mind those Brahmanas reached there. In this world we have seen rebirth of Kshatriyas.
Thus it was that the Kshatriya race was again brought into existence all over the world. There is an old history in connection with this matter and I shall narrate it to you.
There was in the time of yore, a wise Rishi, named Utathya. He had a wife, name Mamata whom he dearly loved. One day Utathya's younger brother, the priest of the celestials, the greatly effulgent Brihaspati, proposed to Mamata.
Mamata said to her Devara (husband's younger brother), that best of eloquent men, “I am pregnant by your elder brother; therefore you should not seek me now.
O illustrious Brihaspati, the child, who is now in my womb, has studied there the Vedas with six Angas. Your seed is also infallible. How is it possible for two children to live there at the same time? Therefore, you should not desire me to-day.”
Having been thus addressed by her, Brihaspati, though greatly intelligent, could not suppress his desire.
(Slokas 14 to 21 are not translated for obvious reasons.)
From the curse of the Rishi Brihaspati, Utathy's son, as illustrious and as effulgent as Brihaspati, was born blind; and he was named Dirghatamas. The born-blind, Veda-knowing and greatly wise Rishi obtained for his wife by his learning a young and handsome Brahmana maiden, named Pradveshi.
He begot on her Gautama and other sons in order to keep up the illustrious line of Utathya's race. But Gautama and others were all covetous and fools. The virtuous-minded, high souled and learned in the Vedas and Vedangas. (Dirghatamas) learnt from Surabhi's son the practices of the cow race and he began publicly to commit the vice.
The excellent Rishis, the dwellers of the same hermitage, became indignant to see him transgress all propriety. They said, “This man transgresses all propriety. He deserves not to live in the hermitage. We shall all renounce this sinful wretch."
They said many things else regarding the Rishi Dirghatamas. His wife also, having (already) obtained sons, was not pleased with him.
Pradveshi said : The husband then addressing his wife Pradveshi said, "Why are you dissatisfied with me?" The husband is called Bhatri, because he supports his wife; he is called Pati, because he protects her, but you are neither to me. O great ascetic, as you are blind from your birth, it is I who have supported you and your children. But I shall do it no longer.
Bhishma said: Having heard her words, the Rishi became angry and he said to his wife Pradveshi and her sons "Take me to the Kshatriyas (kings) and you will then be rich."
Pradveshi said : O Brahmana, I do not desire to possess the wealth, earned by you, which would always be the cause of misery. O best of Brahmanas, do what you like; I shall not support you as I did before.
Dirghatamas said : From this day I make this rule among men that every woman shall stick to one husband only all through her life. Whether the husband is dead, or whether he is alive, she must not have connection with another man. She, who will have it, will be considered as fallen. A woman without a husband will always be liable to be sinful. Even if she is wealthy, she will not be able to enjoy it truly. Calumny and evil report will always follow her.
Bhishma said: Having heard these words, the Brahmana lady became exceedingly angry and said, “O sons, throw him into the Ganges.”
Her avaricious and foolish sons, Gautama and his brothers, exclaimed, “Why should we support this blind old man?” Thus thinking, those wicked men tied him on a raft and threw him into the Ganges. They then returned home.
The Brahmana, drifting along the stream on that raft, passed through the territories of many kings. One day a king, named Bali, learned in all the precepts of religion, saw him (the blind Rishi) drifting along the stream and approaching near him.
O best of the Bharata race, the virtuousminded Bali, whose strength was truth, knowing who he was, took him up (from the stream) for the purpose of raising up offspring. He said. "O illustrious man, I have to raise up a few sons on my wife. Therefore, beget on her some virtuous and wise sons.'
Thus addressed, the greatly effulgent Rishi said to him, “Be it so.” Thereupon, that king sent his wife Sudeshna to him.
That lady, knowing him to be blind and old, did not go to him. She sent to him her old nurse. The virtuous-minded Rishi begot on that Shudra woman eleven sons.
O descendant of the Bharata race, seeing all those sons, Kakshivata being their eldest, who studied all the Vedas, the king one day asked the Rishi, "Are these sons mine?”
The great Rishi said to him, "No, they are mine. I have begotten Kakshivat and others on a Shudra woman.
Your queen, Sudeshna, finding me old and blind, the foolish woman, insulted me (by not coming herself) and sent her nurse to me.
He (the king) then gratified the excellent Rishi and sent his wife, Sudeshna, again to him.
Dhirghatama touched that lady's body and told her, “You will give birth to sons, as effulgent as the sun.
Namely, Anga, Vanga, Kalinga Pundra and Sunga. Five countries will be named on earth after their names,
From Anga a country will be called Anga, from Banga one Banga, from Kalinga one Kalinga, from Pundra one Pundra and from Suhma one Sahma. It was thus the line of Bali was perpetuated by the Rishi.
It was thus that many virtuous, greatly energetic and exceedingly strong bow-men, Kshatriyas, were born from the Brahmanas. Hearing this, O mother, do as you like in this matter. Q
Sanjaya said Taking up another very strong bow the king of the Madras struck Yudhishthira and roared like a lion.
Then that best of Kshatriyas, of great cnergy, poured upon all the Kshatriyas showers of arrows even like Indra pouring rain in torrents.
Piercing Satyaki with ten arrows and Bhima with three and Sahadeva with as many, he assailed Yudhishthira greatly.
And he assailed all the other great bowmen with their horses and cars and elephants with many arrows like hunters assailing elephants with burning rods.
That foremost of car-warriors destroyed elephants and elephant-riders, horses and horse-men and cars and car-warriors,
And he cut off the arms of combatants holding weapons and the standards of cars and filled the earth with (slain) warriors like the sacrificial altar with blades of Kusha grass.
Then the Pandus, the Panchalas and the Somakas, encompassed angrily that hero who was thus killing their soldiers like alldestroying Death.
Bhimasena and the grandson of Shini and those two foremost of men, the two sons of Madri surrounded that hero while he was fighting with the highly powerful (Pandava) king. Ana all of them challenged him to battle.
Then those heroes, O king, having obtained the king of the Madras, that best of warriors in battle, opposed that first of men in that encounter and began to strike him with powerful winged arrows.
Protected by Bhimasena and the two sons of Madri and Krishna the royal son of Dharma struck the king of the Madras on the chest with powerful winged arrows.
Then beholding the king of the Madras greatly wounded with arrows in that battle, the car-warriors and other combatants of your army, clad in mail and armed with weapons, surrounded him on all sides at Duryodhana's behest.
They king of the Madras at this time quickly struck Yudhishthira with seven arrows in that battle. The great son of Pritha. O king, in return, struck his foe with nine arrows in that dreadful battle.
Those two great car-warriors, viz., Shalya and Yudhishthira, began to cover each other with arrows bathed in oil and shot off bows drawn to their ears.
Those two best of kings, both gifted with great strength, both incapable of being defeated by foes and both foremost of car-warriors looking at each other's loop-holes, quickly and deeply struck each other's shafts.
The loud noise of their bows, bowstrings and palms, resembled that of Indra's thunder as those great car-warriors showered upon each other innumerable arrows.
They moved about in the field of battle like two young tigers in the deep forest fighting for a piece of meat. Elated with the pride of prowess, they wounded each other like a couple of infuriate elephants of powerful tusks.
Displaying his vigor, then the illustrious king of the Madras struck the heroic Yudhishthira of terrible might in the chest with an arrow effulgent like the fire or the sun.
Deeply struck, O king, that best of Kurus, the illustrious Yudhishthira, then struck the king of the Madras with a well aimed arrow and was filled with joy.
Regaining his consciousness within a moment that foremost of kings viz., Shalya, powerful like Indra with eyes reddened in wrath, quickly struck the son of Pritha with a hundred arrows.
At this the illustrious son of Dharma, filled with rage, quickly struck Shalya's chest an then, without losing a moment, struck his golden mail with six arrows.
Filled with joy, the 1. ing of the Madras then, drawing his bow and having discharged many arrows, at last cut off, with a pair of razorfaced shafts, the bow of his royal foe.
The illustrious Yudhishthira then, taking a new and more powerful bow in that battle, struck Shalya with many keen pointed arrows from all sides like Indra striking the Asura Namuchi.
Cutting off the golden coats of mail of both Bhima and king Yudhishthira with nine arrows, the illustrious Shalya then struck the arins of both of them.
With another razor-faced arrow effulgent like the fire of the sun, he then cut off the bow of Yudhishthira. At this time Kripa, with six arrows, killed the king's driver who fell down in front of the car.
The king of the Madras then killed with four arrows the four horses of Yudhishthira. Having slain the horses of the king, the great Shalya then began to kill the soldiers of the royal son of Dharma.
When the (Pandava) king had been reduced to that plight, the great Bhimasena, quickly cutting off the bow of the Madra king with an arrow of great force, struck the king himself with a couple of arrows,
With another arrow he cut off the head of Shalya's driver from his trunk the middle of which was encased in mail. Beside himself with anger, Bhimasena next killed without a moment's delay, the four horses of his enemy.
That foremost of all bowmen, viz., Bhima, then covered with a hundred arrows that hero who, gifted with great energy, was moving about alone in the field. Sahadeva, the son of Madri, did the same. Beholding Shalya stupefied with those arrows, Bhima cut off his armour with other arrows.
His armour having been cut off by Bhimasena, the great king of Madras, taking up a sword and a shield adorned with a thousand stars, leaped down from his car and rushed towards the son of Kunti. Cutting off the shaft of Nakula's car, the powerful Shalya rushed towards Yudhishthira.
Beholding him rushing with great force towards the king even like the Destroyer himself rushing in anger, Dhristadyumna and Sikhandin and the (five) sons of Draupadi and the grandson of Sini suddenly advanced towards him.
Then the illustrious Bhima cut off the ten arrows the matchless shield of that hero. With another broad-headed arrow he cut off the sword also of that warrior. Filled with joy at this, he cried aloud in the midst of the army.
Beholding that feat of Bhima, all the foremost car-warriors among the Pandavas were filled with joy. Laughing aloud, they uttered terrible roars and blew their moonwhite conchs.
At that terrible noise the army, protected by your warriors, were depressed, covered with sweat, bathed in blood, exceedingly melancholy and dispirited.
Assailed by those foremost of Pandava warriors headed by Bhimasena, the king of the Madras proceeded towards Yudhishthira, like a lion going to catch a deer.
Deprived of his car and horses, king Yudhishthira, looked like a blazing fire for the anger with which he was then excited. Beholding the king of the Madras before him, he rushed towards that foe with great force.
Recollecting the words of Govinda, he quickly set his heart on the destruction of Shalya. Indeed, king Yudhishthira, staying on his steedless and driverless car, waited to take up a dart.
Beholding that feat of Shalya and thinking that the person who had been allotted to him as his share was not yet killed the son of Pandu firmly made up his mind to do what Indra's younger brother had advised him to do.
King Yudhishthira took up a dart whose handle was made of gold and set with gems and which was bright like gold. Rolling his wide open eyes, he looked at the king of Madras, his heart filled with anger.
Thus looked at, O god among men, by that king of pure and sinless soul the king of the Madras was not reduced to ashes. This was indeed wonderful, O monarch.
The chief of the Kurus then hurled with great force at the king of the Madras that blazing dart of beautiful and fierce handle set with gems and corals.
All the Kauravas beheld that blazing dart sending forth scintillations of fire as it passed through the sky after having been discharged with great force, like a large meteor dropping from the sky at the end of the cycle.
King Yudhishthira, in that battle, carefully discharged that dart which resembled the Death-night armed with the dreadful noose or the dreadful mother of Yama himself and which like the Brahmana's curse, was of sure effect.
Carefully the sons of Pandu had always worshipped that weapon with scents, garland, seats and the best food and drinks. That weapon seemed to born like the Samvartaka fire and was as dreadful as a rite performed according to the Atharvan of Angirasa.
Made by Tashtri the celestial architect for the use of Shiva it destroyed the vital airs and the bodies of all foes. It could destroy by its force the earth, the sky and all the reservoirs of water and animals of every description.
Adorned with bells, flags, gems, diamonds, lapis lazuli and equipt with a golden handle, the celestial Architect himself had made it with great care after having practised many vows. This fatal weapon was destructive of all haters of Brahma.
Having inspired it with many mantras and impregnated it with terrible velocity by the exercise of great power and care, king Yudhishthira hurled it by the best path for the destruction of the king of the Madras.
Saying in a loud voice the words-"you are killed, O wretch”-the king hurled it, even as Rudra had, in days of yore, shot his arrow for the destruction of the Asura Andhaka, extending his strong arm adorned with a beautiful hand and dancing in anger.
Shalya cried aloud and tried to catch that excellent dart of great energy hurled by Yudhishthira with all his strength even as a fire laps forth for catching the clarified butter poured over it.
Cutting through his very vitals and his fair and broad chest, that dart entered the Earth as easily as it would water without the slightest obstruction and carrying away the world-wide reputation of Shalya.
Covered with the blood that came out of his nostrils, cyes, ears and mouth and that which flowed from his wound, he looked like the huge Krauncha mountain when it was pierced by Skanda.
His armour having been cut off by Yudhishthira the illustrious Shalya, strong as Indra's elephant, stretching his arms, dropped down on the Earth, like a mountain summit clapped by a thunder-bolt.
Stretching his arms, the king of the Madras fell down on the Earth, with his face directed towards king Yudhishthira like Indra's pole dropped down on the ground.
Like a dear wife advancing to reserve her dear husband about to fall on her breast, the Earth as if, out of affection, rose a little for receiving that best of men as he fell down with wounded limbs covered with blood.
Having enjoyed long the Earth like a dear wife, the powerful Shalya, now to sleep on the Earth's breast, embraced her.
Slain by Dharma's son in a fair fight, Shalya shone like fire lying extinguished on the sacrificial altar.
Though deprived of his weapons and standard and though his heart had been cut and slain still his body was not shorn of beauty.
Taking up his bow resplendent like Indra's bow then Yudhishthira began to destroy his foes in that battle like Garuda killing snakes. With the greatest speed he began to cut off the bodies of his enemies with the keen arrows.
Your troops were entirely covered with the showers of arrows that the son of Pritha then shot. Possessed with fear and with eyes shut, they began to strike one another. With their bodies bathed in blood they were deprived of their offensive and defensive arins and divested of their vital-breaths.
Upon the fall of Shalya, the youthful younger brother of the king of the Madras who equal his brother in every accomplishment and who was a great carwarrior, proceeded against Yudhishthira.
Invincible in battle and desirous of satisfying the last dues of his brother, that foremost of men struck speedily the Pandava with many arrows.
King Yudhishthira immediately struck him with six arrows. He then cut off the bow and the standard of his antagonist with two razorfaced arrows.
Then with a blazing and keen arrow of great power and broad heat, he cut off the head of his foe who stood before him. was to
That head adorned with ear-rings was seen to fall down from the car like a denizen of heaven falling down on the exhaustion of his virtues.
Beholding his headless trunk, bathed in blood, fallen down from his car, the Kaurava troops were dispersed.
Indeed, upon the destruction of the younger brother of the Madras clad in beautiful armour, the Kurus bewailed and fled away quickly.
Beholding Shalya's younger brother killed your troops, hopeless of their lives; were pursued by the fear of the Pandavas and fled, coated with dust.
Then Shini's grandson Satyaki, O foremost of Bharatas, shooting his arrows, proceeded against the frightened Kauravas in the course of their fight.
The Hridika's son, O king, quickly and fearlessly opposed that invincible warrior, that irresistible and powerful bowman, as he proceeded against them.
Those two illustrious and invincible Vrishni heroes, Hridika's son and Satyaki, encountered each other like two enraged lions.
Both effulgent like the sun, they covered each other with burning arrows resplendent like the rays of the sun.
The arrows of those two Vrishni chiefs, shot off their bows, appeared like swiftlycoursing insects in the sky.
Piercing Satyaki with ten arrows and his horses with three, the son of Hridika cut off his bow with a straight arrow.
Casting off his bow which was thus cut off, that heroe, quickly took up another that was stronger than the first.
Having taken up that best of bows, that first of bowmen struck the son of Hridika with ten arrows on the chest.
Then cutting off his car and the shaft of that car with many well-aimed arrows, Satyaki quickly killed the horses of his antagonist and his two Parshni drivers.
O Lord, Saradvat, seeing Hridika's son made carless, the valiant Kripa then, the son Saradvat of speedily carried him away, on his car.
The king of the Madras being slain and upon Kritavarma having been made carless, the entire arıny of Duryodhana fled away from the battle field.
At this time the army was covered with a cloud of dust. We could not perceive anything. The major portion, however, of your army were killed. They, who remained alive, took to their heels from the battle-field.
Soon it was seen that the cloud of dust was suppressed, O foremost of men, on account of the streams of blood that flowed on all sides.
Then seeing his army routed Duryodhana, alone, resisted all the Parthas advancing furiously.
Beholding the Pandavas on their cars as also Dhrishtadyumna the son of Prishata and the invincible Satyaki, the Kuru king struck them with sharp arrows.
The enemy (at that time) could not approach him, like mortals fearing to approach the Death standing before thein. Meanwhile the son of Hridika, riding upon another car, advanced there.
The great car-warrior Yudhishthira then quickly killed the four horses of Kritavarman with four arrows and struck the son of Gotama with six broad-headed powerful arrows.
Then Ashvatthaman, taking upon his car, the son of Hridika who had been deprived of his horses by the (Pandava) king, took him away from Yudhishthira's presence.
The son of Sharadvata struck Yudhishthira in return with eight arrows and his horses also with cight keen arrows.
Thus, O king, the battle raged on all sides on account of the evil policy of yourself and your soni, O Bharata.
After the destruction of that foremost of bow men on the field of battle by that foremost of Kuru's race, the Parthas, beholding Shalya slain, in a body filled with great joy, blew their conchs.
And all of them praised Yudhishthira in that battle, even as the celestials, in days of yore, had praised Indra after the destruction of Vritra. And they beat and blew various kinds of musical instruments, making the Earth resound on all sides.
Sanjaya said Thus when the troops had been excellently disposed of in that array, Osire and when Bheris were sounded and Mridangas struck up.
When the soldiers uttered loud war-cries and musical instruments emitted tremendous din, when conchs were blown and horripilating roars were heard.
When the field slowly became over-spread with Bharata heroes desirous of battle and when the hour known as Roudra arrived, Savyasachin (Arjuna) made his appearance on the field of battle.
Then, O Bharata, many thousands of ravens and crows flew sportively in front of Arjuna's car.
Various animals of fearful yells and jackals of dreadful appearance, began to how in our right as we proceeded to battle.
Thousands of meteors, with harsh sounds and blazing tails, began to drop down; on the dreadful occasion, the whole Earth began to quake and tremble.
Dry winds accompanied by deep sounds and driving pebbles and gravel, began to blow when Kunti's son made his appearance before the commencement of the battle.
Then Shatanika the son of Nakula and Dhristadyumna the son of Prishata, these two warriors endued with great wisdom began to array in order the numerous divisions of the Pandavas.
Supported by a thousand cars, a hundred elephants, three thousand horses and ten thousand foot-soldiers and covering a part of the field measuring fifteen hundred bows, your son Durmarshana stationed himself in the very
Like the banks resisting the waves of the swelling main, even I myself will this day hold in check the wielder of the Gandiva bow, that slayer of foes, that hero who is irrepressible in battle.
Today let people see the irate and indomitable Dhananjaya collide with me, even like a mass of stone against another story mass.
Stay, O you car-warriors that long to join in the fray! Single-handed, will I fight with the assembled Pandavas, for enhancing my glory and my fame
Having thus (spoken, O mighty monarch, that illustrious site of generous intellect, that fierce bowmen, stood, king, being surrounded by many excellent car-warriors.
Then, ikt, the enraged Destroyer or like Vasata arnted with the thunderbolt or like the unbearate'r god of Death wielding his bludgeon and lét loose by time.
Or like Siva with trident and unruffled or like Varuna armed with the noose or like the blazing fire appearing at the end of a Yuga for consuming the creation.
That slayer of the Nivatakavachas, inflamed with rage and swelling with his energies, the ever victorious Jaya attached to truth and intent on accomplishing his great vow.
Cased in mail and armed with a sword, graced with a golden diadem, decorated with garlands of white flowers and attired in white garments, his arms decked with charming Angadas and ears with resplendent ear-rings.
Riding on his own best of chariots, the embodied Nara accompanied by Narayana, shaking his Gandiva bow in battle appeared shining and dazzling like the risen sun.
Then Dhananjaya endued with great might, O king, stopping his chariot before the van of his troops where the thickest downpour of arrows was expected blew his conch.
Thereupon the undaunted Krishna also, O sire, with Pritha's son, blew with force that most excellent conch of his, known as the Panchajanya.
Then at that blare of the conchs, O ruler of men, the soldiers of your army had the hair of their body erect and they trembled and were confounded.
At the blare of their conchs, your troops took right even as creatures become frightened at the rumbling of the thunder.
All the beasts discharged urine and excreta. Your whole army with its animals seized with anxiety.
O sire, O monarch, in consequence of the blare of those two conchs, all men were deprived of their strength. And some of our array the were filled with fear and some lost their consciousness.
Then frightening your soldiers, the ape of Arjuna's banner with other creatures thereon, opening its mouth, uttered a terrible roar.
Then conchs, horns, cymbals and Anakas, were sounded and blown for inspiring energy into your troops.
Then din thus produced, became mixed up with the din produced by various musical instruments, by the shouts of warriors and by the slappings of their armpits, by the war-cries of the great car-warriors, as they challenged one another.
Thus when that tremendous din arose there din that enhanced the fear of the cowards the son of Pakashasani became filled with joy; and addressing the descendant of the Dasarha race, he then thus spoke.
Janamejaya said How, O Brahmana, was the Horse-sacrifice of the Prajapati Daksha, the son of Prachetas, destroyed during the time of Vaivasvata Manu?
Understanding that the goddess Uma had become filled with ire and grief, the powerful Mahadeva, who is the soul of all things, yielded to anger. How, again, through his grace, was Daksha enabled to gather again the divided limbs of that Sacrifice? I wish to know all this, Tell me all this, O Brahmana, truely as it took place.
Vaishampayana said, In days of yore Daksha made arrangements for celebrating a Sacrifice on the breast of Himavat in that sacred region inhabited by Rishis and Siddhas where the Ganges comes out of the mountains.
Over-grown with trees and creepers of various sorts, that place abounded with Gandharvas and Apsaras. Sorrounded by numbers of Rishis, Daksha, that best of virtuous men, that progenitor of creatures, was attended by the denizens of the Earth, the sky, and the celestial region, with their hands joined together in respect.
The gods, the Danavas, the Gandharvas, the Pishachas, the Nagas, the Rakshasas, the two Gandharvas named Haha and Huhu, Tumvuru and Narada, Vishvavasu, Vishvasena, The Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the Saddhyas, the Maruts, all came there with Indra for sharing in the Sacrifices. The Drinkers of heat, the drinkers of Soma, the drinkers of smoke, the drinkers of sacrificial juice, the Rishis, and the departed manes, came there with the Brahmanas. These, and many other living creatures belonging to the four orders, viz., viviparous and oviparous and fifth-born and vegetable, were invited to that Sacrifice. The gods also, with their wives respectfully invited thereto, came on their celestial cars and seated thereon shone like burning fires.
Seeing them, the Rishi Dadhichi became filled with grief and anger and said,—'This is neither a Sacrifice nor a meritorious rite of religion, since Rudra is not worshipped in it.
You are certainly exposing yourselves to death and chains! Alas, how unfavourable is the time! Stupefied by mistake you do not see that destruction awaits you! A terrible calamity will overtake you in course of this great Sacrifice! You are blind to it.
Having said these words, that great Yogin saw the future with eyes of contemplation. He saw Mahadeva, and his divine consort, viz., that giver of excellent boons, with the great Narada sitting beside the goddess. Conversant with Yoga, Dadhichi became highly pleased, having ascertained what was about to take place.
All the gods and others that had come there held the same opinion, regarding the omission to invite the Lord of all creatures. Dadhichi alone, desirous of leaving that place then said,—By adoring one who should not be adored, and by refusing to adore him who should be adored, a man incurs the sin of homicide for ever.
I have never before spoken an untruth, and an untruth I shall never speak. Here in the midst of the gods and the Rishis I say the truth.
The Protector of all creatures, the Creator of the universe, the Lord of all, the powerful master, the taker of sacrificial offerings, will soon come to this Sacrifice and you all shall behold him.
Dhaksha said-We have many Rudras armed with lances and having matted locks on their heads. They are eleven in number. I know them all, but I do not know who this Maheshvara is.
Dadhichi said This seems to be the advice of all that are here, namely, that Maheshvara should not be invited. As, however, I do not see any god that can be said to be superior to him, I am sure that this proposed Sacrifice of Daksha will surely be destroyed. a
Daksha said Here, in this golden vessel, intended for the Lord of all Sacrifices is the sacrificial offering sanctified by Mantras and according to the ordinance. I wish to make this offering to Vishnu who is peerless. He is powerful and the Master of all, and to Him should sacrifices be offered.
Uma said What are those gifts, what those vows, and what those penances, that I should practise by means of which my illustrious consort may be able to get a half or a third share of the offerings in sacrifices. are
To his wife who was moved with grief and who repeated these words the illustrious Mahadeva said with a delighted face. You do not know me, O goddess! You do not know, 0 you of delicate limbs, and low belly, what words are proper to be said to Lord of Sacrifices.
O lady having large eyes, I know that it is only the sinful, who shorn of contemplation, that do not understand me. It is through your power of illusion that the gods headed by Indra and the three worlds all become stupefied.
It is to me that the chaunters offer their praises in Sacrifices. It is to me that the Samansingers sing their Rathantaras. It is to me that Brahmanas knowing the Vedas celebrate their Sacrifices. And it is to me that the Addharyus offer the shares of sacrificial offerings.
The goddess said Persons of even ordinary powers applaud themselves and brag before their wives. There is no doubt in this.
O Queen of all the gods, I do not certainly speak highly of my own self. See now, O lady of slender waist, what I do. Look at the Being that I will create, O you of the fairest complexion, for destroying this Sacrifice, O my beautiful wife!
Having said these words to his wife Uma, who was dearer to him than his own life, the powerful Mahadeva created from his mouth a dreadful Being whose very sight could make one's hair stand erect.
Maheshvara answered him, telling,-Go and destroy the Sacrifice of Daksha. Thus commanded, that Being of leonine powers who had come out from the mouth of Mahadeva wished to destroy the Sacrifice of Daksha, without displaying all his energy and without the help of anyone else, for removing the anger of Uma.
Urged by her anger, the wife of Maheshvara, herself assuming a dreadful form known by the name of Mahakali, proceeded in the company of that Being who had come out from Mahadeva's mouth, for beholding with her own eyes the acts of destruction which was her own. That powerful Being, then started having gained the permission of Mahadeva and having bowed his head to him.
name In energy, strength, and form, he took after Maheshvara himself who had created him. Indeed, he was the living embodiment of (Mahadeva's) anger.
Of great might, energy, courage and prowess, he passed by the of Virabhadra—that dispeller of the goddess's anger. He then created from the pores of his body a large number of spirits known by the name of Raumyas.
Those dreadful spirits, endued with terrible energy and prowess and resembling Rudra himself, rushed with the force of thunder to that place where Daksha was making preparations for his sacrifice, moved by the desire of destroying it. Having hundreds and thousands in number.
They filled the sky with their confused cries and shrieks. That noise filled the dwellers of heaven with fear.
The very mountains were riven and the Earth shook. Whirlwinds began to blow. The Ocean rose in a surge.
The fires that were lighted refused to blaze up. The Sun became dimmed. The Planets, the stars, and constellations, and the Moon, no longer shone.
The Rishis, the gods, and human beings, looked pale. A universal darkness covered the Earth and sky. The insulted Rudras began to put fire to everything.
Some amongst them of terrible form began to smite and strike. Some tore up the sacrificial stakes. Some began to grind and others to crush.
Gifted with the speed of wind or thought, some began to rush close and far. Some began to break the sacrificial vessels and the divine ornaments. The scattered fragments covered the ground like stars bespangling the firmament.
Heaps of excellent dishes, of bottles of drink, and of edibles there were that looked like mountains. Rivers of milk ran on all sides, with clarified butter and porridge for their mire, creamy curds for their water, and crystallised sugar for their sands. Those rivers had all the six tastes. There were lakes of treacle that looked highly beautiful.
Meat of various sorts, of the best quality, and other edibles of various sorts, and many excellent sorts of drink, and several other sorts of food that might be licked and sucked, began to be eaten by those spirits with various mouths. And they began to cast off and scatter those food in all directions. On account of Rudra's anger, every one of those gigantic Beings appeared like the all-destructive cyclefire.
Agitating the celestial troops they made them tremble with fear and fly away on all sides. Those dreadful spirits sported with one another, and seizing the celestial damsels shoved and hurled them on all sides.
Of terrific deeds, those Reings, urged on by Rudra's anger very soon burnt, that Sacrifice although it was protected with great care by all the gods.
They sent up loud roars which filled every living creature with fear. Having torn off the head of Sacrifice they began to cry aloud in joy.
Then the gods headed by Brahman, and that progenitor of creatures, viz., Daksha, joining their hands in reverence, addressed that powerful Being, saying,-"Tell us, who you are."
Virabhadra said I am neither Rudra nor his consort the goddess Uma. Nor have I come here for partaking of the food. Knowing the fact of Uma's anger, the powerful Lord who is the soul of all creatures has yielded to anger.
I have not come here for seeing these foremost of Brahmanas. I have not come here impelled by curiosity. Know that I have come here for destroying this Sacrifice of yours.
I am known by the name of Virabhadra and I have originated from the anger of Rudra. This lady who is called Bhadrakali, has originated from the anger of the goddess. We have both been sent by that god of gods, and we have accordingly come here.
O foremost of Brahmanas, seek the protection of that Lord of the gods, he consort of Uma! It is better to incur even the anger of that foremost of gods than to obtain boons from any god.
Hearing the words of Virabhadra, Daksha, that foremost of all pious men, bewed down unto Maheshvara and sought to please him by uttering the following hymn.
I throw myself at the feet of the effulgent Ishana, who is Eternal, Immutable, and Indestructible; who is the foremost of all gods, who has a high soul, who is the Lord of all the universe.
His praises having thus been hymned, the great god, Mahadeva, suspending the two vital airs-Prana and Apana—by shutting his mouth properly, and casting his eyes graciously on all sides, appeared there. Having many eyes, that conqueror of all enemies, that Lord of even the gods of all gods, suddenly arose from within the pit in which was kept the sacrificial fire.
Endued with the effulgence of a thousand Suns, and loO king like another Samvartaka, the great god smiled gently (at Daksha) and addressing him, said 'What, O Brahmana, shall I do for you?'
At this time, the preceptor of all the gods worshipped Mahadeva with the Vedic verses contained in the Moksha sections. Then that progenitor of all creatures, viz., Daksha, joining his hands in respect, filled with dread and fear, highly moved and with face and eyes bathed in tears, addressed the great god in the
Daksha said am If the great god has been pleased with me,-if, indeed, I have become an object of favour with him,-if I worthy of kindness,-if the great lord of all creatures is ready to grant me boons, then let all these articles of mine that have been burnt, eaten, drunk, swallowed, destroyed, broken, and polluted,-let all these articles, collected in many long years, and with great care and exertion, prove useless! Let these articles be of use to me! Even this is the boon I pray for! The illustrious Hara, the tearer of Bhaga's eyes, said to him,-'Let it be as you say!' these were the words of that illustrious progenitor of all creatures, that god of three eyes, that protector of virtue.
Having gained that boon from Bhava, Daksha knelt down to him and adored that god having the bull for his emblem uttering his thousand and eight names.
Yudhishthira said You should, O sire, tell me those names by which Daksha, that progenitor of creatures, worshipped the great god, O sinless one, a respectful curiosity urges me to hear them.
Bhishma said Hear, O Bharata, what the names, both secret and public, are of that god of gods, that god of extraordinary feats, that ascetic of secret VOWS.
Daksha said-I bow to you, O lord of all the gods of gods, to the destroyer of the forces of the Asuras! You are the paralyser of the strength of the king of gods himself! You are worshipped by both gods and Danavas.
You are thousand-eyed, you are fierceeyed, and you are three-eyed! You are the friend of the king of the Yakshas, your hands and feet extend in all directions to all places. Your eyes also and head, mouth are on all sides.
Your ears too are everywhere in the universe and you are yourself everywhere, O Lord! You are shaft-eared you are large-eared, and you are pot-eared! You are the receptacle of the Ocean.
Your ears are like those of the elephant, or of the bull, or like extended palms. Adoration to you. You have a hundred stomachs, a hundred revolutions, and a hundred tongues. I bow to you.
The utterers of the Gayatri sing your praises in ultering the Gayatri, and the worshippers of the Sun worship you in adoring the Sun. The Rishis consider you as Brahman, as Indra, and as the sky above.
O you of mighty forin, the Ocean and the Sky are your two forms. All the gods live in your two forms. All the gods live in your form as kine dwell within the fold.
In your body I see Soma, Agni, the king of the Waters, Aditya, Vishnu, Brahman, and Brihaspati.
You, O illustrious one, are Cause and Effect and Action and Instrument of everything unreal and real, and you are Creation and Destruction.
I bow to you who are called Bhava, Sharva, and Rudra. I bow to you who are the giver of boons. I bow always to you who are the Lord of all creatures. Salutations to you who are the slayer of Andhaka.
Salutations to you who have three matted locks, to you who have three heads, to you who are armed with an excellent trident; to you who have three eyes and who are, therefore, called Tryamvaka and Trinetra! Salutations to you who are the destroyer of the triple city!
Salutations to you who are called Chanda, and Kunda; you who are the (universal) egg and also the bearer of the (universal) egg; to you who are the holder of the ascetic's stick, to you who have ears everywhere, and to you who are called Dandimunda:
Salutations to you whose teeth and hair are turned upwards, to you who are stainless and white, and who are stretched all over the universe; to you who are red, to you who are tawny and to you who have a blue throat,
Salutations to you who are of incomparable form, who are of dreadful form, and who are highly auspicious! To you who are the sun, who have a garland of suns round your neck and who have standards and flags bearing the device of the sun.
Salutations to you who are the Lord of spirits and ghosts, to you who are bullnecked, and who are armed with the bow; to you who crush all enemies, to you who are the personification of chastisement, and to you who are clad in leaves and rags.
Salutations to you who have gold in your stomach. To you who are accoutered in golden mail, to you who are gold-created, to you who are the lord of all the gold in the world.
Salutations to you who have been worshipped, who are worthy of adorations, and who are still being adored; to you who are all things, who devour all things, and who are the soul of all things.
Salutations to you who are the Hotri (in sacrifices), who are the (Vedic) Mantras uttered (in sacrifices), and who own white flags and standards. Salutations to you who are the navel of the universe, who are both cause and effect in the form of the five primal elements, and who are the coverer of all covers.
Salutations called Krishanasha, who are of thin limbs, and who are thin. Salutations to you who are always cheerful and who are the personification of sounds and voices.
Salutations to you who are about to be stretched on the Earth, who are already stretched, and who stand erect. Salutations to you who are fixed, who are running, who are bald, and who have matted locks on your head.
Salutation to you who are fond of dancing a:d who beat puffed cheeks converting the in it! into a druin. Salutations to you who are ind of lotuses that blow in rivers, and who are to you you who are always fond of singing and playing on musical instruments.
Salutations to you who are the eldest-born, who are the foremost of all creatures, and who are the crusher of the Asura Vala. Salutations to you who are the Master of Time, who are the personification of Kalpa; who are the embodiment of all kinds of destruction great and small.
Salutations to you who laugh dreadfully and as loud as the beat of a drum, and who practise dreadful vows! Salutations for ever to you who are fierce, and who have ten arms.
Salutations to you who are armed with bones and who are fond of the ashes of funeral pyres. Salutation to you who are dreadful, who are horrible to look at, and who are an observer of dreadful, vows and practises.
Salutations to you who have an ugly mouth, who have a tongue resembling a scimitar and who have large teeth. Salutations to you who are fond of both cooked and uncooked meat, and who consider the gourded Vina as highly dear.
Salutations to you who make rain, who help the cause of virtue, who are identifiable with the form of Nandi, and who Righteousness's self! Salutations to you who are ever moving like wind and the other forces, who are the controller of all things, and who are always engaged in coO king all creatures. are
Salutations to you who are the foremost of all creatures, who are supperior, and who are the giver of boons. Salutation to you who have the best of garlands, the best of scents, and the best of dresses, and that givest the best of boons to the best of creatures.
Salutations to you who are attached, who are freed from all attachments, who are of the form of Yoga-contemplation, and who are bedecked with a garland of Akshas. Salutations to you who are united as cause and disunited as effects, and who are the forın of shadow and of light.
Salutations to you who are amiable, and who are rightful, and who are exceedingly so. Salutations to you who are auspicious, who are tranquil, and who are most tranquil.
Salutations to you who have one leg and many eyes, and only one head; to you who are fierce, to you who are satisfied with little offerings, and you who are fond of equity.
Salutations to you who are the maker of the universe, and who are ever united with the attribute of tranquillity. Salutations to you who carry a bell frightening the enemies, who are of the form of the jungle made by a bell, and who are of the form of sound when it is not perceptible by the ear.
Salutations to you who are like a thousand bells jingled together, and who are fond of a garland of bells, who are like the sound that the vital airs make, who are of the form of all scents and of the confused noise of boiling liquids.
Salutations to you who are above three Huns, and who are fond of two Huns. Salutations to you who are greatly tranquil, and who live under the shade of mountain trees.
You are fond of the heart-flesh of all creatures, who purify all sins and who are of the form of sacrificial offerings. Salutations to you who are of the form of Sacrifice, who are the Sacrificer himself, who are the Brahmana into whose mouth is poured the sacrificial butter, and who are the fire into which is poured the butter inspired with Mantras.
Salutations to you who are of the form of (sacrificial) priests, who have your senses under control, who are made of the quality of Goodness, and who have also the quality of Darkness. Salutations to you who are of the form of the banks of Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the Ocean).
Salutations to you who are the giver of food, who are the lord of all food, and who are at one whith him who takes food! Salutations to you who have a thousand heads and a thousand feet; to you who have a thousand tridents uplifted in your hands, and a thousand cyes! Saluatations to you who are how are of the form of the rising Sun, and who are of the form of a child, who are the protector of attendants all of whom are like children, and who are, besides, of the form of children's toys. Salutations to you who are old, who are covetous, who are already agitated, and who are about to be agitated.
Salutations to you who have locks of hair carrying the current of the Ganges, and who have locks of hair resembling blades of Munja grass! Salutations to you who are pleased with the six acts, and who are given to the performance of the three acts.
Salutations to you who have allotted the duties of the various modes of life. Salutations to you who should be praised in sounds, who are of the form of sorrow, and who are of the form of deep and confused noise.
Salutations to you who have eyes both white and tawny, as also dark and red. Salutations to you who have conquered your vital airs, who are of the form of weapons, who rivet all things, and who are greatly lean.
Salutations to you who always describe Religion, Pleasure, Profit, and Liberation. Salutations to you who are a Sankhya, who are the foremost of Sankhyas, and who are the promulgator of the Sankhya Yoga.
Salutations to you who have a car and who are without a car. Salutations to you who have the junction of four roads for your car; to you who have the skin of a black deer for your upper garments, and who have a snake for the sacred thread.
Salutations to you who are Ishana, who are of body as hard as adamant, and who are of green locks. Salutations to you who have three eyes, who are the husband of Ambika, who are manifest, and who are Unmanifest.
Salutations to you who are Desire, are the Giver of all desires, who are the Killer of all desires, and who are the discriminator between the pleased and the not pleased. Salutations to you who are all things, the Giver of all things, and the Destroyer of all things. Salutations to you who are the colour which appear in the evening sky.
Salutations to you who are of great strength, who are of mighty arms, who are a mighty Being, and who are of great effulgence. Salutations to you who look like a huge mass of clouds, and who are the embodiment of eternity. Salutations to you who are of welldeveloped body, who are of emaciated limbs, who bear, matted locks on your head, and who are clad in barks of trees and skins of animals.
Salutations to you who have matted locks as effulgent as the Sun or the Fire, and who have barks and skins for your raiment. Salutations to you who are endued with the effulgence of a thousand Suns, and who are ever engaged in penances.
Salutations to you who are the excitement of Fever and who have matted locks drenched with the waters of the Ganges having hundreds of eddies. Salutations to you who again and again revolve the Moon, the Yugas, and the clouds.
You are food, you are he who eats that food, you are the giver of food, you are the grower of food, and you are the maker of food. Salutations to you who cook food and who cat cooked food, and who are both wind and fire.
O Lord of all the lords of the gods, you are the four orders of living creatures, viz., the viviparous, the oviparous, the filth-born, and vegetables.
You are the Creator of the mobile and the immobile universe, and you their Destroyer. O foremost of all persons conversant with Brahma, they who know Brahma consider you as Brahma.
The Brahmavadins say that you are the Supreme root of Mind, and the Refuge upon which Ether, Air, and Light rest. You are the Richs and the Samans, and the syllable OM.
O foremost of all goods, those Brahmavadins who sing the Samans always sing you when they utter the syllables HayiHayi, Huva-Hayi, and Huva-Hoyi.
You are made up the Yajushes, of the Richs, and of the offerings poured on the sacrificial fire. The hymns of the Vedas and the Upanishads worship you.
You are the Brahmanas and the Kshatriyas, the Vaishyas, and the Shudras, and the other castes formed by inter-mixture. You are the masses of clouds which appear in the sky; you are Lightning; and you are the roar of thunder.
You are the year, you are the seasons, you are the month, and you are the fortnight. You are Yuga, you are the time represented by a twinkle of the eye, you are Kashtha, you are the constellations, you are the Planets, you are Kala.
You are the tops of all tress, you are the highest summits of all mountains. You are the tiger among the lower animals, you are Garuda among birds, and you are Ananta among snakes.
You are the ocean of milk among all oceans, and you the bow among instruments for hurling weapons. You are the thunder among weapons, and you are Truth among vows.
You are Aversion and you are Desire: you are attachment and you are stupefaction of judgement): you are Forgiving and you are Unforgiveness. You are Exertion, and you are Patience: you are Cupidity: you are Lust and you are Anger: you are Victory and you are Defeat.
are You are armed with mace, and you are armed with arrow: you are armed with the bow, and you carry the Khattanga and the Jharjhara in your hands. You are he who cuts down and pierces and smites. You are he who leads (all creatures) and he who gives them pain and grief.
You are Righteousness marked by ten virtues; you are Wealth or Profit of every sort; and you are Pleasure! You are Ganga, you are the Oceans, you are the Rivers, you are the lakes, and you are the tanks.
You are the thin creepers, you are the thicker creepers. you are all kinds of grass, and you are the deciduous herbs. You are all the lower animals and you are the birds. You are the origin of all objects and acts, and you are that season which yields fruits and flowers. You are the beginning and you are the end of the Vedas; you are the Gayatri, and you are OM.
You are Green, you are Red, you are Blue, you are Dark, You are of Bloody colour, you are of the colour of the Sun. You are Tawny, you are Brown, and you are Dark-blue.
You are colourless, you are of the best colour, you are the maker of colours, and you are peerless. You are of the name of Gold, and you are fond of Gold.
You are Indra, you are Yama, you are the Giver of boons, you are the Lord of riches, and you are Agni. You are the Eclipse, you are the Fire called Chitrabhanu, you are Rahu, and you are the Sun.
You are the fire upon which sacrificial butter is poured. You are he who pours the butter. You are He in honour of whom the butter is poured, you are the butter itself that is poured, and you are the powerful Lord of all. You are those sections of the Brahmanas who are called Trisuparna; you are all the Vedas; and you are the sections called Shatarudriya in the Yajushes.
You are the holiest of holies, and the auspicious of all auspicious things. You quicken the inanimate body. You are the Chit that lives in the human body. Invested with qualities, you are liable to Destructions. You are individual soul, that is He who is never liable to destruction when uninvested with attributes. You are full yet you are liable to decay and death in the form of the body which is individual soul's encasement.
You are the breath of life, and you are quality of Goodness, you are Darkness, you are Ignorance, and you are not subject to mistake. You are the vital airs called Prana, Apana, Samana, Udana, and Vyana.
You are the opening of the eye and the shutting of the eye. You are Sneezing and you are Yawning. You are of red eyes which are ever turned inwards. You are of large mouth and large stomach.
The hairs of your body are like needles. Your beard is green. Your hair is turned upwards. You are swifter than the swiftest. You are master of the principals of music both vocal and instrumental, and fond of both and instrumental music.
You are a fish moving in the waters, and you are a fish caught in the net. You are full, you are fond of sports, and you are of the form of all quarrels and disputes. You are Time, you are bad time, you are premature time, and you are over-mature time.
You are the killing, you are the razor, and you are what is killed. You are the auxiliary and you are the adversary, and you are destroyer of both auxiliaries and adversaries. You are the time when clouds appear, you are of large teeth, and you are Samvartaka and Valahaka.
You are manifest in a shining form. You are concealed for being invested with illusion. You are He who links creatures with the fruits of their acts. You have a bell in your hand. You sport with all mobile and immobile things. You are the cause of all causes. You are Brahma, you are Swaha; you are the holder of the rod, your head is bald, and you are he who has his words, deeds, and thoughts under restraint.
You are the four cycles, you are the four Vedas, you are he from whom the four fires have emanated. You are the ordainer of all the duties of the four modes of life. You are the maker of the four Orders.
You are always fond of dice. You are cunning. You are the king of the Various clans of spirits, and their ruler. You are bedecked with red garlands and dressed in red robes. You sleep on the mountain-breast, and you are fond of the red colour.
You are the artisan: You are the foremost of artists; and it is you from whom all arts have originated. You are the tearer of the eyes of Bhaga; you are Fierce, and you are the destroyer of the teeth of Pushan.
You are Swaha, you are Svadha, you are Vashat, you are Salutation's form, and you are the words 'Namas-Namas' uttered by all worshippers. Others know not your observances and penances. You are Pranava; you are the sky bespangled with countless of stars.
You Dhatri, and Vidhatri, and Sandhatri, Vidhatri, and the refuge of all things in the form of the Supreme cause, and you are independent of all Refuge. You are conversant with Brahma, you are Penance, you are Truth, you are the Soul of Brahmacharya, and you are Simplicity.
You are the soul of all creatures, and you are the Creator of all creatures, you are absolute Existence, and you are the Cause whence the Past, the Present, and Cause whence the Past, the Present, and the Future, have originated. You are Earth, you are sky, and you are Heaven. You are Eternal, you are Self-controlled, and you are the great god. are
You are initiated, and you are not initiated. You are forgiving; you are unforgiving; and you are the chastiser of the rebellions. You are the lunar month, you are the cycle, you are Destruction, and you are Creation.
You are Lust, you are the seminal fluid, you are subtile, you are gross, and you are fond of garlands made of Karnikara flowers. You have a face like that of Nandi, you have a terrible face, you have a beautiful face, you have an ugly face, and you are without a face.
You have four faces, you have many faces, and you have a fiery face when engaged in battles. You are Narayana, you are unattached to all things like a bird, you are Ananta, and you are Virat.
You are the destroyer of sin, you are called Mahaparshva, you are Chandadhara, and you are the king of the spirits. You lowed like a cow, you were the protector of kine, and you have the king of bulls or your attendant.
You are the protector of the three worlds, you are Govinda, you are the director of the senses, and you are incapable of being apprehended by the senses. You are the foremost of all creatures, you are fixed, you are immobile, you tremble not, you are of the form of trembling.
You are incapable of being resisted, you are the destroyer of all poisons, you are incapable of being borne, and you are incapable of being excelled, you cannot be made to tremble, you cannot be measured, you cannot be defeated, you are victory.
You are of quick speed, you are the Moon, you are Yama, you suffer ungrudgingly, cold, heat, hunger, weakness and disease. You are all mental agonies, you are all physical diseases, you are the curer of all diseases, and you are those diseases themselves which you cure.
You are the destroyer of my Sacrifice which had tried to escape in the form of a deer. You are the coming in and going out of all diseases. You have a high crest. You have eyes like lotus-petals, You live in the midst of lotuses.
You carry the ascetic's staff in your hands. You have the three Vedas for your three eyes. Your chastisements are fierce and severe. You are the destroyer of the egg. You are the drinker of both poison and fire, you are the foremost of all gods, you are drinker of Soma, you are the lord of the Maruts.
You are the drinker of Ambrosia. You are the Lord of the universe. You shine in effulgence, and you are the Lord of all the shining ones. You guard against poison and death, and you drink milk and Soma. You are the foremost of the protectors of those that have fallen off from heaven, and you protect Brahman himself.
Gold is your seminal fluid. You are male, you are female, you are neuter. You are an infant, you are a youth, you are old in years with your teeth gone, you are the foremost of Nagas, you are Shakra, you are the Destroyer of the universe, and you are its Creator.
You are Prajapati, and you are worshipped by the Patriarchs, you are the supporter of the universe, you have the universe for your form, you are gifted with great energy, and you have faces turned towards all directions. The Sun and the Moon are your two eyes, and the Grandfather is your heart. You are the Ocean. The goodess of learning is your speech, Fire and Wind are your might. You are Day and Night. You are all acts including the opening and the shutting of the eye.
Neither Brahman, nor Govinda, nor the ancient Rishis, can understand your greatness, O auspicious god.
Your subtle forms cannot be seen by us. Rescue me and, O, protect me as the father protects his own begotten son.
O protect me! I deserve your protection! I bow to you, O sinless One! You, O illustrious one, are full of mercy for your devotees. I am always devoted to you.
Let him be always my protector who stays alone on the other side of the ocean, in a form while it is difficult to apprehend, and overwhelming many thousands of persons.
I bow to the Soul of Yoga who is seen in the form of an effulgent Light by persons that have their senses under restraint, who are endued with the quality of Goodness, who have regulated their breaths, and who who have conquered sleep.
I bow to him who has matted locks, who carries the ascetic's staff in his hand, who has a body having a long abdomen, who has a water bowl tied to his back, and who is the Soul of Brahman.
I salute Him who is the soul of water, in whose hair are the clouds, in the joints of whose body are the rivers, and in whose stomach are the four oceans.
I seek the protection of Him who, when the end of the cycle sets in, devours all creatures and lies down on the wide sheet of water that covers the universe.
Let him who entering Rahu's mouth drinks Soma in the night and who becoming Svarbhanu devours the Sun also, protect me.
The gods who are mere infants and who have all originated from you after Brahman's creation, enjoy their respective shares. Let them enjoy those offerings made with Svaha and Svadha, and let them enjoy pleasure from those presents. I salute them.
Let those Beings who are tiny like the thumb and who live in all bodies, always protect and please men.
I always salute those Beings who living within embodied creatures make the latter cry in grief, and who gladden them without themselves being glad.
I always salute those Rudra who live in rives, in oceans in hills and mountains, in mountain-caves in the roots of trees, in cowpens, in dreary forests, in the injunction of roads, in roads, in open squares, in banks, in elephant-sheds, in stables, in car-sheds, in deserted gardens and houses, in the five principal elements, and in the cardinal and subsidiary points. I salute then again and again who live in the space amidst the Sun and Moon, as also in rays of the Sun and the Moon and them who live in the nether regions, and them who have followed the path of Renunciation and other superior practices for the sake of the Supreme.
I always salute them who are without number and measure, and who have no form, those Rudras, who are gifted with infinite attributes.
Since you, O Rudra, are the Creator of all creatures, since, O Hara, you are the Master of all creatures, and since you are the indwelling spirit of all creatures, therefore, you were not invited by me.
Since you are He who is worshipped in all sacrifices with profuse gifts, and since it is you who are the Creator of all things, therefore, I did not invite you.
Or, perhaps, O god, overpowered by your subtle illusion I failed to invite you.
Be propitiated with me, blessed be yourself, O Bhava, with me possessed by the quality of darkness. My Mind, my Understanding, and my intellect all live in you, O god!-
Hearing these adorations, that Lord of all creatures, viz., Mahadeva, stopped. Indeed, highly pleased, the illustrious god addressed Daksha, saying,-0 Daksha of excellent vows, I have been pleased with these adorations of yours. You need not swell the chorus of my adoration any longer! You shall have my companionship.
Through my grace, O progenitor of creatures, you will acquire the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas.
Once more, Mahadeva, that thorough adept in speech, addressed Daksha and said to him these words fraught with great consolation:-Be you the foremost of all creatures in the world.
You should not, O Daksha, entertain any feelings of grief for these injuries put on your Sacrifice. It has been seen that in former cycles too I had to destroy your Sacrifice.
O you of excellent vows, I shall grant you again some more boons. Take them from me. Removing this cheerlessness that overspreads your face, hear me with rapt attention.
With the help of reasonable arguments, the gods and the Danavas have formed from the Vedas consisting of six branches and from the philosophers of Sankhya and Yoga a creed by virtue of which they have practised the austerest penances for many long years.
The religion, however, which I have formed is peerless, and productive of benefits on every side. Men in all modes of life can practise it. It brings on Liberation. It may be acquired in many years or through merit by persons who have controlled their senses. It is shrouded in mystery. Those who have no wisdom consider it as censurable.
It is opposed to the duties sanctioned for the four orders of men and the four modes of life. and agrees with those duties in only a few particulars. Those who are well-skilled in the science of conclusion can understand its fitness; and they who have gone above all the modes of life can adopt it.
In days of yore, O Daksha, this auspicious religion called Pashupata had been found out by me. The proper observance of that religion produces great benefits.
May you get those, O highly blessed one! Renounce this fever of your heart!-Having said these words, Mahadeva, with his consort (Uma) and with all his attendants disappeared from the view of Daksha of great prowess.
He who would recite this hymn that was first sung by Daksha or who would listen to it when sung by another, would never suffer from the smallest evil and would gain a long life.
Indeed, as Shiva is the foremost of all the gods, so is this hymn, consonant with the Shrutis, is the foremost of all hymns.
Persons seeking fame, kingdom, happiness, pleasure, profit and riches, and learning, should listen with devout feelings to the recital of this hymn.
One suffering from disease, one distressed by pain, one plunged into melancholy, one assailed by thieves or by fear and one under the displeasure of the king about his charge, becomes freed from fear by reciting this hymn.
By listening or reciting this hymn, one, even in this earthly body of his, acquires equality with the spirits who are the attendants of Mahadeva. One gains energy and fame, and becomes purged of all sin.
Neither Rakshasas, nor Pishachas, nor ghosts, nor Vinayakas make disturbances in the house where this hymn is recited.
That woman,. again, who listens to this hymn with pious faith, observing the practices of Brahmacharya, gains worship as a goddess in the family of her father and that of her husband.
All the acts of that person become always successful who listens or recites with rapt attention to the whole of this hymn.
On account of the recitation of this wishes one cherishes in his mind and all the wishes he speaks out become successful.
That man gains all objects of enjoyment and pleasure and all things that are desired by him, who, practising self-control, makes, according to proper rites, offerings to Mahadeva, Guha, Uma, and Nandi, and thereafter utters forthwith their names, in proper order and with devotion.
Such a man, after death, ascends to heaven, and is never born among the intermediate animals or birds. This was said by the powerful Vyasa the son of Parashara."
Shaunaka said: O son of Suta, what was the fault of Indra and what was his carelessness? How was Garuda born owing to the penances of the Valakhilyas?
Why had Kashyapa, a Brahmana, the king of the birds for his son? Why was he invincible of all creatures and indestructible of all?
Why was that bird capable of going every where and mastering any misuse of strength at will? I am willing to hear all this, if they are narrated in the Puranas.
Sauti said: What you ask me is narrated in the Puranas. O Brahmana, listen to them. I shall briefly narrated them all.
When Prajapati Kashyapa from the desire of begetting offspring was engaged in a sacrifice, the Rishis, the Devas and the Gandharvas all gave him help.
Indra with Valakhilya Rishis and other celestial were appointed by Kashyapa to bring fuel for the sacrifice.
And Lord Indra, taking up according to his great strength a weight which was mountainlike, brought it without any fatigue.
He saw on the way some Rishis, as small in size as the thumb, carrying together one single stalk of Palasa leaf.
They were exceedingly lean for want of food and they were much distressed when they fell into an indentation in the road caused by the hoop of a cow.
Purandara (Indra), madly proud of his strength, saw them with surprise and laughing at them in derision, passed them, crossing over their heads and thus grossly insulting them.
On this the Rishis became exceedingly angry and were filled with sorrow. They began a great act which was a terror to Indra.
Hear, Sir, desiring what these excellent Rishi's poured ghee in the sacrificial fire loudly reciting Mantras, saying,
“There will be another Indra of all the celestials, capable of going everywhere at will mustering any measure of strength at will and imparting fear to the present Indra.
By the fruit of our penances, let there be born a hero, who is hundred times stronger and valorous than Indra, fleet as the mind and frightful to present Indra."
The Lord of the celestials Shatakratu, becoming very much alarmed, went to ask the protection of the great ascetic, the selfcontrolled Rishi Kashyapa.
Prajapati Kashyapa, having heard every thing from Indra, went to the Valakhilyas and asked whether their act had been successful.
Thus addressed, those truthful Rishis said, “Yes, it is done.” Then Prajapati Kashyapa pacified them and said,
“The present Indra has been appointed the lord of the three worlds by Brahma. O Rishis you are also trying to create another Indra.
O excellent men, you should not make the words of Brahma untrue and I too do not wish to make your desire futile.
Let there be an Indra of the winged creatures, endued with great strength. Be gracious to Indra who is suppliant to you."
Having been thus addressed by Kashyapa, the Valakhilya Rishis saluted the great Prajapati and spoke thus,
The Valakhilyas said : O Prajapati, our this action (penance) is for creating an Indra. It is also meant for a son being born to you.
Let this successful act be accepted by you; and in this matter, do whatsoever you think good and proper.
Sauti said: At this time, the good and illustrious daughter of Daksha, named Vinata, being desirous of having an offspring an having purified herself by bathing after her season of impurity, came to her husband and Kashyapa spoke to her thus.
“O Lady, the sacrifice, commenced by me, has borne fruit. What you have desired to get, you will get. Two heroic sons will be born in you who will be the lords of the three worlds.
Owing to the penances of the Valakhilyas and by virtue of the desire with which I had began my sacrifice, those sons will be of exceeding good fortune and they will be worshipped by the three worlds.
The illustrious Kashyapa again spoke to her, "Carefully bear these auspicious seeds.
These two will be the lords of all the winged creatures. They will be birds, capable of assuming any form at will and they will be great heroes, respected by all the worlds."
The Prajapati then addressed Indra thus, "You will have two brothers of great power and strength, who will be your helps.
O Purandara, by them will no injury be done to you. Let your sorrow cease. O Indra, you will remain as the only one Indra in the world.
But let not the utterers of Brahma, Brahmanas be ever slighted by you. Let not those, whose words are like the thunderbolt, be again insulted by you."
Having been thus addressed Indra, his fear being dispelled, went to heaven; and Vinata was much pleased, because her desire was accomplished.
She gave birth to two sons, Aruna and Garuda and the undeveloped-bodied Aruna became the fore-runner (charioteer) of the sun.
Garuda became the king of the birds. O descendent of Bhrigu, listen to his great deeds.
The Brahmana said Regarding it, О blessed lady, is cited the ancient story of what kind the institution is of the five sacrificing priests.
The learned know this to be a great principle that Prana and Apana and Udana and Şamana and Vyana are the five sacrificing priests.
The Brahmana's wife said I naturally believed that there are seven sacrificing priests. Let the great principle be declared to me as to how, indeed, the number is five of the sacrificing priests.
The Brahmana said The wind nursed y Prana afterwards takes birth in Apana. The wind nursed in Apana then becomes developed into Vyana.
Nursed by Vyana, the wind is then developed into Udana. Nursed in Udana, the wind is then generated as Samana.
Those good beings formerly asked the first born Grandfather, saying, Do you say who amongst us is the foremost. He alone will be our chief.
Brahman said He upon whose extinction all the vital airs become extinct in the bodies of living creatures, he upon whose moving they move, is, indeed, the foremost. Do you go where you like.
Prana said Upon my extinction all the vital airs become extinct in the bodies of living creatures. Upon my moving they once more move. I am the foremost. Sce, I go into extinction.
The Brahniana said Prana then became extinct and once more moved about. Then Saman and Udana also, O blessed one, said these words, You do not live here, pervading all this, as we do. You are not the foremost amongst us, O Prana! (Only) Apana is under your dominion! Prana then moved about, and to him Apana spoke.
When I become extinct, all the vital airs become extinct in the bodies of living creatures. When I move about, they again move about. I am, therefore, the foremost, See, I go into extinction.
The Brahmana said To Apana who said so, both Vyana and Udana said, O Apana, you are not the foremost (Only) Prana is under your dominion.
Then Apana began to move about, Vyana once more addressed him, saying I am the foremost of all. Listen, for what reason.
When I become extinct, all the vital airs become extinct in the bodies of living creatures. When I move about, they once more move about. I am (therefore) the foremost. Sce, I go into extinction.
Then Vyana became extinct and once more began to move about. At this, Prana and Apana and Udana and Samana Addressed him, saying. You are not the foremost among us, O Vyana! (Only) Samana is under your dominion. Vyana then began to move about and Saman said to him, I am the foremost of you all! Listen, for what reason. When I become extinct, all the vital airs become extinct in the bodies of living creatures. When I begin to move about, they once more move about. Hence, I am the forcmost. See, I become extinct.
Then Samana began to inovc about. To him Udana said, I am the foremost of all the vital airs. Listen, for what reason.
When I become extinct, all the vital airs become extinct in the bodies of living creatures. When I move about they once more move about. Hence, I am the foremost. Behold I become extinct.
Then Udana, after having become extinct, began to once more move about. Prana and Apana and Samana and Vyana said to him, O Udana, you are not the foremost one among us. (Only) Vyana is under your dominion.
The Brahmana said To them assembled together, the Lord of creatures, Brahman, said, You are all foremost and not foremost. You are all gified with the attributes of one another.
All are foremost in their own spheres, and all possess the attributes of one another! The Lord of all creatures, thus said to them, that were assembled together.
There is one that is unmoving, and one that is moving. On account of special attributes, there are five vital airs. My own self is one. That one accumulates into many forms.
Becoming friendly to one another, and pleasing one another, depart in depart in peace. Blessings to you, do you up hold one another.
Vaishampayana said : When the two Kuru princes (Bhima and Arjuna) went towards the potter's house, the Panchala prince Dhrishtaduymna followed them.
Having sent away all his attendants, he concealed himself unknown to the Pandavas in a place somewhere near the house of the potter.
That grinder of foes, Bhima and Jishnu (Arjuna) and the high-souled twins returned in the evening from their begging tour; and they cheerfully offered everything to Yudhishthira.
Thereupon the kind Kunti thus spoke to the daughter of the Panchala king, "O amiable girl, first take a portion of this (food) and offer it to the gods and give it away to the Brahmanas.
Feed (also) those that are hungry and give it to those that are our guests. Divide the rest into two portions. O amiable girl, give the half to Bhima, for this strong youth with fair complexion, a man like a king of elephants, this hero always eats much. Divide the other half into six equal parts, four for these youths (Yudhishthira, Arjuna, Nakula and Sahadeva) one for myself and the other for you.
Vaishampayana said : Having these excellent words of her mother-in-law, the chaste princess, then cheerfully did all that she was directed to do. And they then all partook of the food.
Then the son of Madri, the ascetic Sahadeva, spread on the ground a bed of Kusha grass; thereupon those heroes all spread on it their deer-skins and then they laid themselves down to sleep.
The foremost of Kuru princes laid themselves down with their heads towards the south. Kunti laid herself down along the line of their heads and Krishna (Draupadi) along that of their feet.
Through she lay on Kusha grass and in the ground, like the nether pillow of the sons of Pandu, yet she felt no grief in her heart or any disrespect for those best of the Kurus.
son Then those heroes began to talk to one another on celestials weapons, cars, elephants, swords, arrows and battle axes. Their conversations were varied and were exceedingly interesting.
The of the Panchala king (Dhrishtaduymna) heard all that they said in their conversations; and all the men saw Krishna (Draupadi) in that state.
(As soon as morning came), the prince Dhrishtaduymna set out in great haste towards the palace in order to report to the king Drupada in detail what he had heard in the night as talked by those heroes among one another.
The Panchala king was sad, because he did not know that those that had taken away his daughter were the Pandavas. The illustrious (king) asked Dhrishtaduymna in his return, "Where has Krishna gone? By whom has she been taken away?
Has any Shudra, or any man of low birth, or any tribute paying Vaishya placed his dirty feet on my head (by taking her away)? Has the garland of flowers been thrown away on a burning place for dead bodies?
O son, has any Kshatriya of high birth, or any one of the superior order (Brahmana) obtained my daughter? Has a man of low birth placed his left foot on my head by winning Krishna?
I shall not be sorry, but shall be very much pleased if my daughter has been united with that best of men, Partha. O illustrious one, tell me truly who has today taken away my daughter?
Are the sons of that foremost of the Kurus, Vichitravirya's son (Pandu), alive? Was he Partha who took up the bow and shot the mark?"
Yudhishthira said Man, it is said, is gifted with a period of life extending for a hundred years, and with great energy and power. Why then, O grandfather, do human beings die even in their youth?
By what does a man become longlived, and by what is his life shortened? Through what does a man acquire the fame that depends upon great deeds? Through what does one acquire wealth and prosperity?
Is it by penances, or celibacy or silent recitation of sacred Mantras, or drugs? Is it by his deeds, or mind, or speech? Do you explain to me this, O grandfather.
Bhishma said I shall tell you what you ask me. In fact, I shall tell you what the reason is for which one becomes short lived, and what the reason is for which one becomes longlived.
I shall also explain to you the reason for which one succeeds in winning the fame that depends on great deeds, and the reason for which one succeeds in acquiring riches and prosperity. Indeed, I shall enlighten you about the manner in which one must live in order to be possessed of what is good for him. one own
It is by conduct that one acquires a long life, and it is by conduct that one acquires riches and prosperity. Indeed, it is by conduct that one acquires the fame that depends upon great deeds both in this world and in the next.
The man whose conduct is improper or wicked never acquires a long life. All creatures fear such a man and are oppressed by him.
If, therefore, wishes his advancement and prosperity, one should, in this world, follow the path of rightcousness and conduct himself properly. Good conduct succeeds in removing the inauspiciousness and misery of even one that is sinful.
Virtue is singled out by conduct. The good and virtuous are so on account of the conduct they follow. The marks, again, of good conduct are afforded by the deeds of those that are good Or righteous.
People regard that who righteously and who does good acts even if they only hear of him without actually seeing him.
The atheists they who are destitute of all acts, they who are disobedient to preceptors and violate the injunctions of the scriptures, they who are unacquainted with and, therefore, unobservant of duties, and they who are wicked of conduct, become shortlived. man acts
They who are of improper conduct, they who violate all restraints, they who are unscrupulous about sexual congress, become shortlived here and have to go to Hell hereafter.
Even those men live for a hundred years who, though destitute of all accomplishments, follow propriety and righteousness of conduct and become endued with faith and freed from malice.
He who is free from anger, who is truthful in speech, who never does any injury to any creature in the universe, who is shorn of malice and crookedness and insincerity, succeeds in living for a hundred years.
He who always breaks little clods of carth, or tears up the grass that grows under his feet, or cuts off his nails with his teeth, or is always impure, or very restless, never succeeds in living long.
One should wake up from sleep at the hour known as the Brahma Muhurta and then think of both religion and worldly profit. Getting up from bed, one should then wash his face and mouth, and joining his hands in an attitude of respect, then say the morning prayers.
In this way, one should when evening sets in say his evening prayers also, controlling speech the while. One should never look at the rising sun, nor at the setting sun.
Nor should one look at the sun when he is in eclipse; nor at his image in the water, nor at midday when he is at the meridian. The Rishis, on account of their worshipping the two twilight's, with great regularity succeeded in acquiring longevity.
Hence one should controlling speech, say his prayers regularly at the two twilight's. As regards those Brahmanas who do not say their prayers at the two twilight's, a righteous king should set them to perform such deeds as are ordained for the Shudras. Persons of every caste should never have sexual congress with other people's wives.
There is nothing that shortens life so: cffcctually as sexual union with other people's wives.
The adulterer shall have to live in Hell for as many thousand years as the number of pores on the bodies of the women with whom he may cominit the offence.
One should dress one's hair, apply collyrium to one's eyes, and wash one's teeth, as also worship the celestials in the forenoon.
One should not gaze at urine or faeces, or tread on it or touch it with one's feet. One should not see out on a journey at early dawn, or at midday, or in the evening twilight, or with a companion that is unknown, or with a Shudra, or alone. While passing along a road, one should standing aside, always give way to a Brahmana, to kine, to kings, to an old man, to one that is loaded with a burthen, to a woman big with child, or to one that is weak. When one meets a large tree that is known, one should walk round it. One should also, when coming upon the crossing of four roads, walk round it before pursuing his journey. At midday, or at midnight, or at night in general, or at the two twilight's, one should not proceed the crossings of the four roads. One should never wear sandals or clothes that have been worn by another.
One should always observe the vow of celibacy, and should never cross his legs. One should observe the vow of celibacy on the day of the new moon, as also, on that of the full moon, as also on the eighth lunar day of both fortnights. One should never cat the flesh of animals not killed in sacrifices. One should never eat the flesh of the back of an animal. One should avoid censuring and calumniating others, as also all kinds of deceitful conduct.
One should never cut others with wordy arrows. Indeed, one should never utter any cruel speech. One should never accept anything in gift from a person who is low and vulgar. One should never utter such words as pain other people or as are inauspicious or as are sinful.
Wordy arrows fall from the mouth. Pierced therewith, the victim grieves day and night. The wise man should never shoot them for cutting the vitals of other people.
A forest, pierced with arrows or cut down with the axe, grows again. The man, however, who is pierced with words unwisely spoken, becomes the victim of wounds that fester and bring on death.
Barbed arrows and Nalikas and broadheaded arrows are capable of being extracted from the body. Wordy arrows, however, are incapable of being extracted, for they lie einbedded in the very heart.
One should not taunt a person who is defective of a limb or who has a limb in excess. or one who is shorn of learning, or one who is niserable, or one who is ugly or poor, or one who is shorn of strength.
One should avoid atheism, vilifying the Vedas, censuring the celestials, malice, pride, arrogance, and harshness.
One should not angrily, take up the rod of punishment for laying it upon another. Only the son or the pupil, it has been said, can be mildly reprimanded for purposes of instruction.
One should not vilify Brahmanas; nor should point at the stars with one's fingers. If asked, one should not say what the lunation is on a particular day. By telling it, his life becomes shortened.
Having answered calls of nature or having walked over a road, one should wash his feet. One should also wash his feet before sitting to recite the Vedas or to eat any food.
These are the three things which are considered as pure and sacred by the celestials and as such fit for the Brahmana's use, viz., that whose impurity is unknown, that which has been washed in water, and that which has been well spoken of.
Samayava, Krishana, meat, Shashakuli, and Payasa should never be cooked for one's ownself. Whenever cooked, these should be offered to the celestials.
One should attend every day to his sacred fire. One should every day give alms. One should, controlling speech the while, clean his teeth with the tooth-stick.
One should never be in bed when the sun is up. If one fails any day to be up with the sun, he should then perform an expiation. Rising from bed, one should first salute his parents, and preceptors, or other elders worthy of respect. By so doing one acquires a long life. The toothstick should be thrown off when done with, and a new one should be used every day.
One should eat food which is not forbidden in the scriptures, abstaining from food of every kind on days of the new moon and the full moon. One should, with senses controlled, answer calls of nature, facing the north.
One should not adore the celestials without having first washed his teeth. Without also adoring the celestials first, one should never repair to any person except his preceptor or one who is old in years or one who is righteous or one who is wise. Wise men should never see themselves in an unnolished or dirty mirror.
One should never know a woman that is unknown or with one that is big with child.
One should never sleep with head turned towards the north or the west. One should not lie down upon a broken bedstead.
One should not sleep on a bed without having examined it first with the help of a light. Nor should one sleep on a bed with another by his side. One should never sleep in a transverse direction. One should never make agreement with atheists or do anything in conjunction with them. an one
One should never drag a seat with the foot and sit on it. One should never bathe in a nude state nor at night.
An intelligent person should never allow his limbs to be rubbed or pressed after bathing. One should never smear unguents upon his body without having first gone through bath. Having bathed, one should never wave his cloth in the air.
One should not wear wet clothes every day. One should never take off his body the garlands of flowers one may wear, Nor should wear such garlands over his outer garments.
One should never even talk with a woman during the period of her menses. One should not answer a call of nature on a field or at place too near an inhabited village.
One should never answer a call of nature on a piece of water. One should first wash his mouth, thrice with water before eating any food.
Having finished his meals, one should wash his mouth thrice with water and twice again. One should eat, with face turned east wards, his food, controlling speech the while and without censuring the food that is caten.
One should always leave a residue of the food that is placed before one for eating. Having finished his meals, one should mentally touch fire. If one eats with face turned eastwards, he becomes longlived. By eating with face turned south wards, one acquires great fame.
By eating with face turned westwards, one acquires great riches. By eating with face turned northwards, one becomes truthful in specch. Having finished his meals, one should wash all the upper holes of one's body with water.
Likewise, all the limbs, the navel, and the palms of the hands should be washed with water. One should never sit upon husk of corn or upon hair, or upon ashes, or upon bones.
One should, never use the water that has been used by another for bathing. One should always perform the Homa for propitiating the celestials, and recite the Savitri Mantras.
One should always eat in a seated posture. One should never eat while walking. One should never answer a call of nature standing. One should never answer a call of nature on ashes or in a cowpen.
One should wash his feet before sitting to one's meals. One should never sit or lie down for slecp with wet feet. One who sits to his meals after having washed his feet, lives for a century.
One should never touch these three things, while one is in an impure state, viz., fire, a cow and a Brahmana. By observing this rule one lives long.
One should not, while he is in an impure state, cast one's eyes on these three things, viz., the sun, the moon and the stars.
The lifebreaths of a young man go up wards, when an old and venerable person comes to his house. He gets them back by standing up and properly saluting the guest.
Old men should always be saluted. One should, upon seeing them, offer seats with his own hand. After the old man has taken his seat, a person should sit and remain with hands joined in respect. When an old man goes along the road, one should always follow him instead of walking ahead.
One should never sit on a torn or broken seat. One should, without using it any longer, throw away a broken vessel of white brass. One should, never eat without a piece of upper garinent covering his body. One should never bathe in a nude state.
One should never sleep in a naked state. One should never even touch the remnants of other people's dishes and plates. One should never, while he is in an impure state, touch another's head, for it is said in the scriptures that the vital airs are all concentrated in the head.
One should never strike another on the heads or seize another by the hair. One should prol join his hand together for scratching his head.
One should not, while bathing, repeatedly dip his head in water. By so doing one shortens one's life. One who has bathed by dipping the head in water should not, afterwards put oil to any part of his body.
One should never take his mcals without cating some sesame. One should never teach (the Vedas or any scriptures) at a time when he is impure. Nor should onc study while is impure.
When a storm rises or a bad smell spreads itself in the atmosphere, he should never think of the Vedas. Persons knowing ancient history recite a Gatha sung by Yama in days of yore. He who runs while impure or studies the Veda under similar circumstances, indeed, that twice born Brahman who studies the Veda at forbidden times loses his Veda and shortens his life.
Hence, one should never study the Veda with rapt altention at forbidden times. They who answer a call of nature, with face towards the sun or towards a burning fire, or towards a cow, or towards a twice born person, or on the road, become shortlived. At day time both calls of nature should be answered with face turned towards the north.
At night, those calls should be answered facing the south. By so doing one does not shorten his life. One who wishes to live long should never disregard or insult any of these three, however weak or emaciated they may appear to be, viz., the Brahmana, the Kshatriya, and the snake. All three are gifted with dreadful poison. The snake, of angry, burns the victim with only a look of its eye.
The Kshatriya also, if angry, burns the object of his anger, as soon as he sees him, with his energy. The Brahmana, stronger than any of these two, destroys, not only the object of his anger but his entire family as well, not by looks alone but by thought also.
A wise man should, therefore, tend these three carefully. One should never engage in any disputation with his preceptor.
O Yudhishthira, if the preceptor becomes angry, he should always be pacified with due honors. If the preceptor is entirely in the wrong, still one should follow and honour him.
Forsooth, calumnious sayings against the preceptor always consume the lives of those who utter them. One should always answer a call of nature at a spot far distant from his dwelling place. One should wash his feet at a distance from his dwelling place.
One should always throw the remnants of his dishes and plates at a spot distant from his dwelling place. Indeed, he who wishes for his own behoof should do all this. One should not wear garlands of red flowers. Indeed, the wise should wear garlands of white flowers.
Rejecting the lotus and the lily, O you of great might, one may bear on his head, however, a flower that is red, even if it be an aquatic one.
A garland of gold can never become impure. After one has bathed, O king, he should use perfumes mixed with water.
One should never wear his upper garment for covering the lower limbs or the lower garments for covering the upper ones. Nor should one wear clothes used by another. One should not, again, wear a piece of cloth that has not its fringes.
When one goes to bed, O king, he should wear a different piece of cloth. When passing along a road, one should wear a different piece of cloth. So also, when adoring the celestials, one should wear a different piece of cloth.
The intelligent man should smear his limbs with unguents made of Priyangu, sandal wood, Bilva, Tagara, and Keshara.
In observing a fast, one should purify himself by a bath, and adorn his body with ornaments and unguents. One should always abstain from sexual union on days of the full moon and the new moon.
One should never, O king, eat off the same plate with another even if he be of his own or equal rank. Nor should one ever eat any food that has been prepared by a woman in her menses.
One should never eat any food or drink any liquid whose essence has been taken off. Nor should one eat anything without giving a part thereof to persons who wistfully gaze at the food that one happens to take. The intelligent man should never sit near an impure person. Nor should one sit near persons who are foremost in virtue.
All food that is forbidden in religious rites should never be taken even on other occasions. The fruits of the Ficus religiosa and the Ficus Bengalensis as also the leaves of the Crotolaria Juncea, and the fruits of the Ficus glomerata, should never be eaten by one who seeks his own good. The flesh of goats, of kine, and the peacock, should never be eaten. One should also abstain from dried flesh and all flesh that is stale. The intelligent man should never eat any salt, taking it up with his hand.
Nor should he eat curds and flour of fried barley at night. One should abstain also from flesh of animals not killed in sacrifices. One should, with rapt attention, eat once on the morning and once in the evening, abstaining entirely from all food in the interval.
One should never eat any food in which he may find out a hair. Nor should one eat at the Shraddha of an enemy. One should eat silently; one should never eat without covering his body with an upper garment, and without sitting down.
One should never eat any food placing it on the naked ground. One should never eat except in a sitting posture. One should never make any noise while eating. The intelligent man should first offer water and then food to one who has become his guest, and after liaving served the guest thus, should then take his meals himself. He who sits down to dinner in a line with friends and himself eats any food without giving thereof to his friends, is said to eat dreadful poison. As regards water and Payasa and flour of fried barley and curds and clarified butter and honey, one should never, after drinking or eating these, offer the residue thereof to others. One should never, O King, eat any foot hesitatingly.
One seeking one's own good, should never drink curds finishing his meal. After the meal is finished, one should wash his mouth and face with the (right) hand only, and taking a little water should then dip the toe of the right food in it.
After washing, one should touch the crown of his head with the (right) hand. With rapt attention, one should next touch fire.
The man who knows how to observe all these ordinances carefully carefully succeeds in acquiring the foremost place among kinsmen. One should, after finishing his meals, wash his nose and eyes and ears and navel and both hands with water.
One should not, however, keep his hands wet. Between the tip and the root of the thumb is situate the sacred Tirtha known by the name of Brahma.
On the back of the little finger, it is said, is situate the Devatirtha. The intervening space between the thumb and the forefinger, Bharata, should be used for performing the Pitri rites, after touching water according to the ordinance. One should never vilify other people. Nor should one ever utter anything that is disagreeable.
The man who desires his own good, should never seek to bring on himself the wrath of others. One should never seek to talk with an outcaste. The very sight of such a personi should be shunned.
One should never come in contact with degraded person. By avoiding such contact one succeeds in acquiring a long life. One should never indulge in sexual intercourse at day time. Nor should one know a maiden, or a harlot nor a barren woman.
One should never know a woman who has not bathed after the expiry of her menses. By avoiding such acts one succeeds in acquiring a long life. After washing the several limbs directed, in view of religious acts, one should wash his lips thrice, and once more twice. By doing this, one becomes purified and fit for religious rites. The several organs of sense should each be washed once, and water should also be sprinkled over the entire body.
Having done this, one should perforin the adoration of the departed Manes and celestials, according to the ordinances of Vedas. Listen to me, O you of Kuru's race, as I tell you what purification is cleansing and beneficial for a Brahmana. Before beginning to eat and after finishing the meal, and in all deeds requiring purification, the Brahmana should rinse his mouth with water placed on the limb called the Brahmatirtha.
After ejecting any matter from the throat or spitting, one should wash his mouth before he can become pure. A kinsman who happens to be old, or a friend who happens to be poor, should be accommodated in one's house and his comforts looked after as if he were a member of the family. By doing this, one succeeds in winning both fame and longevity. To keep pigeons as also parrots both male and female, in one's house is highly blessed.
If these live in one's house, they succeed in removing calamity. The same is the case with cockroaches. If fireflies and vultures and woodpigeons and bees enter a house and live in it, acts of propitiating the celestials should be performed. These are creatures of evil omen, as also ospreys. One should never give out the secrets of great men; one should never have sexual union with a forbidden woman. Nor should one ever have such union with the consort of a king or with women who are the friends of qucens.
One should never make friends with physicians, or with children, or with persons who are old, or with one's servants, O Yudhishthira. One should always provide for friends, for Brahmanas and for such as seek his protection. By doing this, O king, one acquires a long life. A wise man should live in such a house as has been constructed with the help of a Brahmana and an engineer skilled in his calling, if, indeed, O king, he seeks for his own behoof. One should not, O king, sleep at the evening twilight. Nor should one study at such hour for acquiring any any branch of knowledge.
An intelligent man should never eat also at such an hour. By acting thus, one acquires a long life. One should never perform any act in honour of the departed Manes at night time. One should not adorn his body after finishing his meals.
One should not bathe at night, if he seeks his own aggrandisement. One should also, O Bharata, always abstain from the flour of fried barley at night.
The residue of food and drink, as also the flowers with which one has adored the celestials, should never be used. Inviting a guest at night, one should never, with excessive courtesy, compel him to eat to his fill. Nor should one cat to his fill, at night.
One should not kill a bird (for eating it), especially after having fed it, A wise man should espouse a maiden born in a high family, gifted with auspicious marks, and of full age. Begetting children upon her and thus perpetuating his race by that means, one should make over his sons to a good preceptor for being educated generally, O Bharata, as also in the especial customs of the family, O monarch. The daughters that one may beget should be married to youths of respectable families, who are again possessed of intelligence.
Sons should also be settled and a portion of the family inheritance given to them, O Bharata, as their provision. One should bathe by dipping his head in water before he sits down to perform any act in honour of the departed Manes or the deities.
One should never perform a Shraddha under the constellation of his nativity. No Shraddha should be performed under any of the Bhadrapadas (prior or later), nor under the constellation Krittika, O Bharata.
The Shraddha should never be performed under any of those constellations that are considered as dreadful (such as Ashlesha, etc.,) and any of those that upon calculation, seem to be hostile. Indeed, in this matter, all these constellations should be avoided which are forbidden in astrology.
One should sit facing either the east or the north while being shaved by a barber. By so doing, O great king, one succeeds in living long.
One should neither 'vilify others reproach himself for, O chief of the Bharatas, it is said that calumny is sinful whether of others or of oneself.
In marrying, one should avoid a woman who is deficient of any limb. A maiden too, if such, should also be avoided. A woman of the same Pravars should also be avoided; as also one who is ill-formed in body; as also one who has been born in the race to which one's mother belongs. nor
A wise man should never know a woman who is old, or one who has given up the domestic mode of life for entering the forest mode, or one who is faithful to her husband or one whose organs of generation are not healthy or well-formed.
You should not marry a woman who is of a yellow colour, or one who is attacked with leprosy, or onc born in a family in which there has been epilepsy, or one that is low in birth and habits, or one that is born in a family in which the disease called leprosy has appeared, or one belonging by birth to a family in which there are early deaths. Only that maiden who is gifted with auspicious indications, and who is accomplished for all sorts of qualifications, who is agrecable and beautiful, should be married. One should marry, O Yudhishthira, in a family who is higher or at least equal to his OW1l.
One who is desirous of his own prosperity, should never marry a woman who is of an inferior caste or who has fallen away from the caste of her birth. Carefully lighting up the fire, one should perform all those acts which have been ordained and declared in the Vedas or by the Brahinanas. One should never seek to injure women. Wives should always be protected.
Malice always shortens life. Hence, one should always abstain from entertaining malice. Sleep at day time shortens life. To sleep after the sunrise shortens life.
They who sleep at any of the twilight's, or at nightfall, or who go to sleep in, a state of impurity, have their lives shortened. Adultery always shortens life. One should not remain in a state of impurity after shaving.
One should, O Bharata, carefully abstain from reading or reciting the Vedas, and eating, and bathing at eventide. When the evening twilight sets in one should collect his senses for meditation, without doing any act. One should, O king, bathe and then adore the Brahinanas.
Indeed, one should bathe before adoring the celestials and reverentially saluting the preceptor. One should never go to a sacrifice unless invited. Indeed, one may go there without an invitation, if he wishes to only see how the sacrifice is conducted. If one goes to a sacrifice without an invitation and if one does not on that account, receive proper adoration from the sacrificer, his life becomes shortened. One should never go alone on a journey to foreign parts. Nor should one ever go alone to any place at night.
Before evening sets in, one should return to his house and remain within it. One should always obey the commands of his parents and preceptor, without at all judging whether those commands are good or not. One should, O king, attend carefully of the Vedas and the military science.
Do then, O king, carefully attend to the practice of riding an elephant, a horse and a warchariot. The man who attends to these with care, succeeds in acquiring happiness.
Such a king succeeds in becoming unconquerable by enemies, and govern his servants and kinsmen without any of them being able to subjugate him. The king who attains to such a position and who carefully attends to the duty of protecting his subjects, has never to incur any loss.
You should, O king, be proficient in logic, as also the science of words, the science of music and the four and the sixty branches of knowledge known by the name of Kala.
One should every day hear the Puranas and the histories and all the other narratives that cxist, as also the biographies of all great men.
When one's wife is in her season, one should never know her, nor even summon her for conversation. A wise man may take her into his company on the fourth day after the bath of purification.
If one holds sexual union on the fifth day from the first appearance of the cataminal flow he gets a daughter. By holding it on the sixth day, he gets a son. A wise man should, in the matter of sexual intercourse attend to this rule.
Kinsmen and relatives by marriage and friends should all be treated with respect. One should, to the best of his power, worship the celestials in sacrifices, giving away various kinds of articles as sacrificial presents.
After the period laid down for the domestic mode of life, one should, O king, become a hermit. I have thus told you briefly all the characteristics of persons who succeed in living long.
What I have not told you should be heard by you from the mouths of persons well-versed in the three Vedas, O Yudhishthira. You should know that conduct is the root of prosperity. Conduct increases fame.
It is conduct which prolongs life. It is conduct which destroys all calamitics and evils. Conduct has been said to be superior 10 all the branches of knowledge.
It is conduct which begets virtue, and it is virtue which prolongs life. Conduct gives fame, long life, and Heaven. Conduct is the most efficacious rite of propitiating the celestials. The self-create Brahman himself has said that one should show mercy to all orders of men.
Yudhishthira said O grandfather, O you of great wisdom, I have one great doubt which perplexes me! You should, O king, remove it! You are a promoter of our family.
You have described to us the slanderous speeches uttered by wicked men of bad conduct. I desire, however, to question you further.
That which is beneficial to a kingdom, that which yields happiness to the family of kings, that which yields good and advancement in the future and the present, that which is good regarding food, drink and the body, are topics upon which I wish you to dwell.
How should a king, who has been put on the throne occupy it, surrounded by friends, ministers and servants, please his subjects?
That king, who, taken away by his natural propensities and proclivities, become devoted to evil companions, and flatters wicked men for his being under the influence of his senses, find all servants of good birth and blood displeased with him. Such a king never gets those objects the accomplishment of which depends upon one's having a number of good servants about him.
You, who are equal to Brihaspati himself in intelligence, should describe to me these duties of kings which are difficult to be ascertained and thereby resolve my doubt.
You, O foremost of men, are ever engaged in encompassing the good of our family. For this reason you always describe to us on the duties of the kings. Endued with great wisdom, Vidura also gives always valuable instruction.
Hearing instructions from you which are productive of good to our family and kingdom, I shall be able to live happily like a person pleased with having drunk the immortal nectar.
What classes of servants are to be considered as inferior and what as possessing all accomplishments? Helped by what class of servants or by servants of what kind of birth, should a king rule?
If the king choose to act alone and without servants, he can never protect his people. All persons, however, of high birth wish for the acquisition of sovereignty? us
Bhishma said The king, O Bharata, cannot along govern his kingdom. Without servants to help him, he cannot accomplish any object. Even if he gains any object, he cannot retain it.
That king, whose servants are all gifted with knowledge and wisdom, who always seek the well being of their master, and who are of high birth and quiet disposition, enjoys the happiness of sovereignty.
That king, whose ministers are all born in respectable families, incapable of being alienated from him, who always live with him, who always give advice to their master, who are endued with wisdom and goodness, who have a knowledge of all things, who can provide for future events and contingencies, who have a good knowledge of the virtues of time, and who never regret for the past, succeeds in enjoying the happiness of sovereignty.
That king, whose servants partake of his sorrows and joys, who always do what he likes, who always try to accomplish their maser's objects, and all of whom are faithful, enjoys the happiness of sovereignty.
That king, whose subjects are always happy and magnanimous, and who always went to path of the righteous, enjoys the happiness of sovereignty.
He is the best of kings, the various sources of whose revenue are managed and supervised by contented and trustworthy men who know fully the means of multiplying the finances.
That king acquires great riches and merit whose repositories and barns are looked after by trustworthy, devoted, and uncovetous and scrupulous servants always always bent upon gathering.
That king in whose city justice is administered properly which leads to the fining the plaintiff or the defendant, if his case is untrue, and in which criminal laws are administered after the manner of Shankha and Likhita, acquires the merit of sovereignty.
That king, who wins over subjects by kindness, who is master of the duties of kings, and who is mindful of six cardinal objects, acquires the merit of sovereignty.
You should, O grandfather, describe to me what is freed from duty and its reverse, what is freed from every doubt, what is above birth and death, as also virtue and sin, what is auspiciousness, what is eternal fearlessness, what is Eternal and Indestructible, and Immutable, what is always Pure, and what is ever free from exertion.
Bhishma said O Bharata, referring to this matter I shall recite to you the old discourse between Yajnavalkya and Janaka. Once on a time the famous king Daivarati of Janaka's race, truthfully understanding the meaning of all questions, put this question to Yajnavalkya, that foremost of Rishis.
Janaka said ( regenerate Rishi, how many kinds of senses are there? How many kinds also are there of Nature? What is the Unmanifest and highest Brahma? What is higher than Brahmana? What is Birth and what Death? What are the limits of Age? You should, O foremost of Brahmanas, describe all these subjects to me who seek your favour.
I am ignorant while you are an Ocean of knowledge. Hence, I ask you. Verily, I wish to hear you describe all these subject.
Hear, O king, what I say in answer to these questions of yours. I shall give you the high knowledge which Yogins prize, and especially that which is possessed by the Sankhyas.
Nothing is unknown to you. Still you ask me. One, however, who is questioned, should answer. This is the eternal practice.
Eight principles have been called by the name of Nature, while sixteen have been called changes. Of Manifest, there are seven. These are of views of those persons who are conversant with the spiritual science.
The Unmanifest, Greatness, Consciousness and the five subtile elements of Earth, Wind, Ether, water, and Light, these eight are known by the name of Nature. Listen now to the enumeration of those called changes. They are the ear, the skin, the eye, the tongue' and the nose; and sound, touch, form, taste, and scent, as also speech, the two arins, the two feet, the lower duct (within the body), and the organ of pleasure.
The ten commencing with sound, and originating from the five great principles, are called Vishesha. The five senses of knowledge are called Savishesha, O king of Mithila.
Persons conversant with the spiritual science consider the Mind as the sixteenth. This is agreeable to your own views as also to those of other learned men well acquainted with the truths about principles.
From the Unmanifest, O king, originates the Greatness. The learned say this to be the first creation relating to Nature.
From Greatness, O king of men, originates Consciousness. This has been designated the second creation having the Understanding for its essence.
From Consciousness has originated the Mind which is the essence of sound and the others that are the qualities of ether and the rest. This is the third creation, relating to Consciousness.
From Mind have originated the great elements, O king! This is the fourth creation called mental.
Persons conversant with the principal elements hold that Sound and Touch and Form and Taste and Scent are the fifth creation, relating to the Great elements.
The creation of the Ear, the Skin, the Eye, the Tongue, and the Scent, forms the sixth and is considered as having for its essence multiplicity of thought.
The senses that come after the Ear and the others then originate, O king. This is called seventh creation and relates to the senses of knowledge.
Then, O king, come the vital air that rises upwards and those that go downwards. This is the eighth creation and called Arjjva (straight).
Then come those vital airs which move transversely in the lower parts of the body and also that called Apana passing downwards. This, the ninth creation, is also called Arjjava, O king.
These nine kinds of creation, and these principles, O king, which are twenty-four in number, are described to you according to what has been laid down in the scriptures.
After this, O king, listen to me as I tell you the durations of time as said by the learned regarding these principles or attributes.
Arjuna said: Then, O Bharata, furnished with arms, all the Nivatakavacha flew in a body towards me furiously in battle,
Those mighty car-warriors obstructing the course of the car and uttering loud yells and surrounding me on all sides, enveloped me with downpours of arrows.
Then other demons, of great strength armed with spears and Pattishas, hurled at me spears and Bhushundis.
That continuous discharge of spears together with maces and clubs fell upon my car.
Other dreadful and terrible-looking Nivatakavachas, dexterous in hurling (weapons) and armed with sharpened weapons and bows, rushed at me in fight.
I (on my part) in the encounter, discharging several fleet arrows coursing straight, from the Gandiva, pierced each of them with ten (shafts).
(And) I drove them back by those arrows of mine sharpened on stones. Then those horses being swiftly driven by Matali,
Careered through several courses with the spread of the wind and being dexterously guided by Matali, trampled upon the sons of Diti.
(And) Though that mighty car was yoked with hundreds of horses, yet being skillfully driven by Matali, as they began to move, it seemed as if they were a few only.
By the press of their hoofs and by the thundering noise of the car-wheels and by the discharge of my arrows hundreds of demons fell dead.
Others, holding their bows in their hands, even when deprived of life and their charioteers being slain, were carried (hither and thither) by the horses.
(And) all those dexterous in striking, obstructing all sides and directions, became engaged in the fight with various weapons, at which my mind was distressed.
Then the prowess of Matali appeared highly wonderful to me in that he guided the swift steeds with ease.
O king, then, in the fight, I cut off the Danavas by hundreds and thousands who were furnished with arms, by various swift weapons.
O destroyer of foes, the heroic charioteer of Shakra, Matali, seeing me thus course there (on the field of battle) exerting my utmost, became well pleased (with me).
Then, some (of the Danavas) crushed by the horses and the car, met with destruction and some gave up fighting; while others, in the encounter, challenged by us and afflicted with arrows, opposed me by heavy downpour of shafts.
Thereupon, I began to consume them with hundreds and thousands of ornamented swift arrows inspired with Mantras relating to the weapon of Brahma.
Then those mighty demons sore pressed by me and fired with anger, afflicted me with simultaneous discharge of clubs, darts and swords.
O Bharata, I then, took up that favourite weapon of the lord of the gods, named, Madhava, possessed of exceedingly fiery energy.
Then by the power of that weapon, I cut, to a hundred pieces, the swords, tridents and thousands of Tomaras hurled by them.
Having destroyed their weapons, wrathfully pierced each of them with ten arrows.
And the fact that on the battle field mighty arrows like (thick flights of black bees), were discharged from the Gandiva, was admired by Matali.
And the skillfulness with which displaying prowess, I cut off, with my shafts, their arrows which completely surrounded me, drew admiration from Matali.
Being struck, those Nivatakavachas again completely surrounded me with a mighty discharge of arrows.
Having arrested the career of their shafts by excellent, fleet and blazing weapons inspired with mantras, capable of destroying (other) weapons, I pierced them by thousands.
Like waters running down from the summit of mountains, in the rainy season, blood began to flow from their mangled bodies.
Smitten by mighty, fleet and straightcoursing arrows having the touch of the thunderbolt hurled by Indra, those Danavas became greatly agitated.
Their bodies were cut to a hundred pieces and their weapons lost their energy. Then those Nivatakavachas began fighting with me by the help of illusion.
Vaishampayana said : The high-minded Pandavas while residing in the forest of Dvaita that great forest was filled with Brahmanas.
Resounding always and all over with the recitations of the Veda, the lake of the forest became as holy as the region of Brahma.
The sounds of Yajus, Riks, Saman and other words uttered by the Brahmanas, were exceedingly charming.
The Vedic recitations of the high-minded Brahmanas, mingling with twang of the bows of the sons of Pritha brought about a delightful union of the Brahmana and Kshatriya customs.
Thereupon one evening (the Rishi) Baka of the Dalvya family addressed the son of Kunti, the pious king Yudhishthira seated in the midst of the Rishis.
“Behold, O Partha, O Kuru chief, in this forest Dvaita the hour of the ascetic Brahmanas for performing Homa when the (sacred) fires have all been enkindled.
Being protected by you, they of firm vows, are observing their religious rites in this sacred (forest). Bhrigu and Angiras together with Vasishtha and Kashyapa, the renowned sons of Agastya, the offspring of Atri, all of excellent vows, in face, all the leading Brahmanas of the world are united with you.
O son of Pritha, O son of Kunti, O descendant of Kuru, hear along with your brothers what I speak to you.
Brahima-energy combined with Kshatriyaenergy, Brahma-prowess united with Kshatriya-prowess, when rendered strong, might consume the enemies as fire united with the wind consumes the forest.
O my son, O king, one should never be without a Brahmana, if he wished to conquer this world and the next for long. Having got a Brahmana, well-versed in religion and worldly affairs and cleansed of passion and folly a king destroys his enemies.
Having governed his subjects, the King Bali performed those duties that lead to salvation and did not know of any other means in this world than the Brahmanas.
It was for this, that all the desires of the Asura (Bali) Virochana's son, were satisfied and his wealth was even inexhaustible. Having obtained (the entire) carth through the instrumentality of the Brahmanas, he met with destruction when he began to oppress (people).
The earth with her wealth, never worships him for long, as her lord, who is without a Brahmana. The earth however surrounded by the sea worships him who is governed by a Brahmana and is instructed by him regarding his duties.
Like an elephant without a driver in battle, the strength of a Kshatriya, without a Brahmana, decreases.
Incomparable is the sight of a Brahmana and the might of a Kshatriyas; when they proceed in unision the whole world is delighted.
As fire rendered stronger by the win destroys straw and woo, so kings united with Brahmanas destroy (all their) enemies.
An intelligent man, for acquiring what he has not got and for multiplying what he has got, should take the advice of the Brahmanas.
Therefore for obtaining what you have not got and multiplying what you have got and for spending that on proper objects and persons, do keep with you a Brahmana of fame, wise, experienced and well-versed in the knowledge of the Vedas.
O Yudhishthira, you have always highly respected the Brahmanas, it is for this that your reputation shines brilliantly in the three worlds.
Vaishampayana said : Then all the Brahinanas, who were with Yudhishthira, adored Baka of Dalvya family; and hearing him eulogize Yudhishthira they were greatly delighted.
Dvaipayana, Narada, Jamadagni, Pithushrava, Indradyumna, Bhalaki, Kritachetas, Sahasrapat, Karnasravas, Munja, Lavanashva, Kashyapa, Harita, Sthulakarna, Agnivishya, Saunaka, Kritavak, Suvak, Vrihadashya, Vibhavasu, Urdharetas, Vrishamitra, Suhotra, Hotravahana, all these and many other Brahmanas of firm vows worshipped Yudhishthira like celestials sages worshipping Purandara in the celestials region.
Kunti said In this connection is cited the old story of the conversation between Vidula and her son, O chastiser of foes.
It is proper that you should tell (Yudhishthira) the words of that story or anything better than that. There was a lady born in a noble family who had great renown and was wrathful.
She was attached to the duties of a Kshatriya princess and her name was Vidula, She possessed great foresight and had senses under control; her name was known to all kings and she was very learned for hearing speeches of eminent men.
The princess Vidula thus censured her own son who, being defeated by the king of the Sindhus, was lying down with a sorrowful heart.
Vidula said I have begotten a son who does not delight me but on the other hand increases the joys of our enemies. By me nor by your father have you been begotten. Where have you come from?
Being the reverse of wrathful you cannot be reckoned among men and your features possess no signs of prowess. Throughout your life you are in despair; for your sake, and your welfare, bear the burden of life manfully.
Do not think lightly of your own soul and do not let it be satisfied with a little; having set your mind on very great desirable objects, be not afraid and abandon your misgivings.
Rise, O coward, do not remain inactive in this way being defeated, thereby increasing the joys of our enemies, affording cause for grief to your friends and regardless of everything.
Bad (small) rivers are filled with a handful water and douses are satisfied with little and a coward is ever well satisfied, for a little satisfies him.
Rather die in the act of rooting out the fangs of a snake than roam about like a dog and exercise your prowess even at the risk of life.
Or be on the look out for the holes of your enemies like a hawk roaming about in the sky or you show your prowess and fight without any doubts in your mind.
Why are you lying down like a dead body being struck with thunder? Rise, O coward, and do not lie down defeated by your enemies.
Do not vanish away into darkness so miserably; let yourself be heard about by your deeds; do not stand in the second rank, nor in the third nor in the last but stand proudly first.
Blaze up even for a moment like a piece of Tindula wood and do not like the fire of husk smoke away fireless out of your desire of life.
A momentary blaze is better than smoking for a long time; let not there be born in a royal house a prince who is too harsh or who is too soft-minded.
Doing the deed of men and achieving every feat that is really great in a field of battle a man satisfied the duties of his order and has no reason to find fault with himself.
A wise man grieves not whether he is successful or not in his object; on the contrary he commences what ought to be done under the altered circumstances without caring for his life.
Show forth your own power or meet with your sure end only playing at your back (making it a secondary consideration) why do you live my son?
The fruits of the sacrificial rites performed by you, O coward, and all your renown are all destroyed; the roots of your enjoyment are all cut up; for what reason do you live on?
When about to fall down (in wrestling) an enemy should be held by the thing and made to fall down also even when cut up to the roots, one should not grieve.
Remembering the exertion made by horses of good breed in moving heavy weight know what in your own manliness lies and bring together all you sense of honour and energy.
Raise up the race that has been sunk in infamy by your own doings. The man, whose great and wonderful feats men do not talk about.
Goes only to increase the common heard; he is neither a woman nor a man; he chose fame is not spoken about in gifts, devolution and truth
And in learning and attainment of wealth is but the excretion of his mother. Whereas learning, devotion, in prosperity or prowess.
The man who suppress another or in deeds is a man indeed. It is not proper that you should adopt a life which is idle and wretched,
Compassionate leading to infamy and miserable which is suitable only for a coward; in such a case enemies rejoice over such a weak man.
Held in contempt and destitute of seats and robes; they express surprise and gratification at small earnings, are means, have no courage and are low.
Friends derive no happiness from gaining such a friend; being exiled from a kingdom we shall die destitute of the means of earning our livelihood,
Deprived of all desires and enjoyments, turned out from our place and having nothing at all. Misbehaving among a race of honest men and the destroyer of the fame of his race and family.
Kali himself in the shape of yourself, my son Sanjaya, has been brought forth, by me who has no wealth in him no energy, no prowess, and is the delighted of his enemies.
Let no woman bring forth such a son; do not smoke away but blaze up and exercising your prowess slay your enemies.
Blaze over the heads of enemies for a moment or even for a small bit of time; those are indeed men who are wrathful and who exercise no forgiveness.
One, destitute of wrath and given to the exercise of forgiveness, is neither a woman nor a man; satisfaction destroys prosperity so does softness of heart.
And so do these two namely want of exertion and fear; one without exertion never attains to greatness; free your soul, by your own exertions of these defects which lead to ruin.
Making your heart one of steel, hunt for the recovery of your lost wealth; one is called a man (Purusha) for he vanquishes the enemy (Param).
He is said to bear the false name of Purusha) who leads in this world the life of a woman. A hero of mighty strength and acting like a powerful lion,
May be subject to the influence of his fate but even in such a case his subjects rejoice; for he who leaving his own happiness hunts for the prosperity (of his kingdom) very contributes to the rejoicing of his ministers. soon
The son said If you do not behold me, what is this entire earth to you; what will your ornaments do for you, and what is the use of enjoyments and what even of life itself.
The mother said The world which is (reserved) for the poor and miserable, may our enemies attain to; and may our well-wishers roam about in the earth which is (reserved) for respected souls.
Do not follow the life of those who are devoid of attendants, who subsist on the food given by others (by way of charity); who are miserable and who are devoid of strength and prowess.
May the Brahmanas and your wellwishers, my son, live depend on you as living creatures depend on the clouds (rain) and as the gods depend on the performer of a hundred sacrifices.
The man, depending on whom all living creatures depend, O Sanjaya as (birds) on a tree with ripe fruits, has his life rendered useful.
The hero, by whose prowess his friends attain to happiness like the gods attaining to happiness through Shakra has his life blessed.
That son of Manu, who lives on the strength of his arms, gets renown in this world and a blissful one here after.
Sanjaya said Then king Duryodhana, Shakuni the son of Subala, your son Dushasana and the invincible son of Suta,
These assembled together, O monarch, began to consult as to 'how could the sons of Pandu with their partisans be conquered in battle.'
Thereafter king Duryodhana, addressing the son of Suta and the highly powerful son of Subala, spoke to all his counselors thus
“Even Drona, Bhishma, Kripa, Shalya, and the son of Somadatta cannot withstand the sons of Pritha in battle. I know not what the cause may be.
Thus unslain, they (the Pandavas) are every day reducing my troops in great number. Therefore, O Karna, I am becoming weaker in strength, and my store of weapons is also being exhausted.
I am deceived by the warlike Pandavas, who cannot even be slain by the celestial themselves. I am doubtful of the means as to how to smile them down in battle.” To these words of the ruler of men, O king, Suta's son replied
Karna said "Grieve not, O foremost of the Bharatas, I will compass your pleasure. Let Bhishma the son of Shantanu be speedily withdrawn from the battle.
When, O scion of the Bharata race, the son of Ganga shall cease to fight, and when he shall lay aside his weapons, I will slay the sons of Pritha together with all the Somakas,
In the battle even before the eyes of Bhishma himself. O king, I pledge my troth for this. Bhishma always uses the Pandavas leniently.
Bhishma also is incapable of conquering these mighty car-warriors (the Pandavas) in battle. Moreover Bhishma is proud in battle and is very fond of battle.
How could he, O sire, then conquer the Pandavas who have mustered a mighty force. Therefore, without the least delay, haying yourself towards the tent of Bhishma.
Persuade that venerable and old hero to lay aside weapons. Thus when Bhishma will lay aside his weapons, you shall see the Pandavas slain.
With all their kinsmen and allies, by my single self in battle" Sanjaya said Thus spoke spoken to by Karna, your son Duryodhana,
Then said these words addressing his brother Dushasana 'Look to it O Dushasana, that all my retinue may without delay be dressed and ready'. Having thus spoken, O king, to Dushasana, that ruler of men addressed Karna saying:
“Having persuaded that foremost of men, Bhishma to withdraw himself from the battle, I shall soon come back to you, O redresser of foes.
When Bhishma will be withdrawn from the fight, you shall slay the Pandavas in battle." Then, O ruler of men your son, without any more loss of time, set out,
Accompanied by his brothers, and loO king like Indra surrounded by the celestial. Thereafter, his brother Dushasana, helped that foremost of kings equal to a tiger in strength, to mount on his steed. Decked with bracelets, with a diadem on his head, and O king, his arms graced with other ornaments,
That son of yours, O monarch, shone brightly as he went towards Bhishma's tent. Smeared with fragrant sandal paste of the colour of Vandi flowers and of the effulgence of gold, and vested in dirtless raiment's, and proceeding with the playful gait of the lion, O king, Duryodhana appeared beautiful like the bright rayed orb of day in the skies. As that foremost of men (Duryodhana) proceeded towards the tent of Bhishma,
Numerous fierce bowmen of worldwide fame with bows in hand, as also his brothers all mighty bowmen, followed him like the celestial following Vasava.
Mounted on other horses, elephants and chariots, other foremost of men, O Bharata, surrounded him on all sides.
Many of his friends bearing weapons came there for protecting the king, and accompanying Indra in heaven.
Thus honored by the Kurus, that highly puissant king of the Kurus repaired to the son of Ganga of illustrious fame.
Followed and surrounded by his uterine brother, he proceeded, raising his right arm sinewy like the trunk of the elephant and capable of crushing all his foes, and therewith accepting the homage's offered by men on all sides with their raised and folder palms.
He heard sweet words uttered by the assembled inhabitants of various countries. moon That illustrious one was applauded and eulogised by the bards and minstrels.
That lord paramount of all men honorea all these men in return. Many high-souled persons then surrounded him on all sides with golden lamps, lighted and fed with fragrant oil. Thus surrounded by those lighted lamps made of gold, king Duryodhana,
Shone resplendent like the surrounded by blazing mighty planets. Then attendants, graced with golden turbans, and bearing canes and Jharjharas in their hands,
Gradually cleared the crowd that surrounded the king on all sides. Thereafter, the king, reaching the beautiful tent of Bhishma.
And then descending from his horse, that ruler of men approached Bhishma. Thereafter doing obeisance to Bhishma, he seated himself on a beautiful seat,
Made of gold, of exquisite workmanship and over-spread with an excellent coverlet. Then he thus spoke to Bhishma, with his palms folded, his voice choked in grief and his eyes bathed in tears.
"Reliving upon you, O slayer of foes, we are even capable of vanquishing in battle the celestials and the Asuras united together, with Indra at their head,
What to speak of the sons of Pandu though they may be warlike and supported by their friends, allies and kinsmen. Therefore, O son of Ganga, O lord, it behold you to be merciful on me.
Do you slay the heroic sons of Pandu like the great Indra slaying the Danavas. 'O monarch, I shall slaughter all the Somakas,
The Panchalas, the Kauravas, O Bharata.' These were your words to me, verify them by slaying the assembled sons of Pritha,
As also the Somakas, all fierce bowmen. Prove, O Bharata, the truth of your words. But if out of mercy, or out of your hatred, O lord,
For my unfortunate self, you are inclined to spare the sons of Pandu, then permit Karna, that ornament of battle, to join the fight.
He will conquer the sons of Pritha together with all their friends, allies and kinsmen." Having thus spoken, your royal son dreadful prowess. airunn
Sanjaya said The Pandavas were unable to look at Bhishma burning like the solar disc, when inflamed with wrath he rushed to the thick of the) fight.
Thereafter the whole army, by the order of the son of Dharma, rushed against the son of Ganga when the latter was wounding them with whetted shafts.
But Bhishma ever proud in battle, began to fell with his shafts, the Somakas, the Srinjayas and the Panchalas, all mighty wielders of the bow.
Through thus slaughtered by Bhishma, the Panchalas with the Somakas impetuously rushed against Bhishma, abandoning all fear of death.
Then that foremost of car-warriors namely Bhishma the son of Shantanu, in that battle, O king, cut off the arms and heads of all those combatants.
Your sire Devavrata deprived car-warriors of their car; and the heads of horse-soldiers fell fast as they rode on their chargers.
We also beheld, O mighty monarch elephants deprived of their riders and fallen on the filled like so many hills and also paralyzed by the weapons of Bhishma.
Not a single person of the Pandava host remained there on the field of battle, except, O ruler of men that foremost of car-warriors namely Bhimasena endued with great prowess.
Encountering Bhishma in battle, Bhima began to resist the former; a dreadful, fierce and deafening uproar arose among all the troops when Bhima and Bhishma thus encountered each another. Thereupon the Pandavas greatly delighted roared out their war-cries.
Thereupon king Duryodhana surrounded by his uterine brothers, protected Bhishma when that battle destructive of creatures was raging furiously.
Then that foremost of car-warriors Bhima, slew the charioteer of Bhishma; thereupon the steeds having none to check them ran away dragging the chariot.
Then that slayer of enemies, Bhima, with an arrow of the shape of horse-shoe and of exceeding sharpness, cut off quickly the head of Sunabha; and the latter fell down on the ground.
When that mighty car-warrior that fierce bowman namely your son Sunabha was slain in battle, O Sire, his other seven uterine brothers, all brave heroic, could not brook it in battle.
Adityaketu, Bahvashin, Kundadhara, Mahodara, Aparajita, Panditaka, and Vishalaksha, all difficult of being conquered in battle,
These seven grinders of foes, clad in coats of mail and owning wonderful armours and weapons, rushed to battle against the son of Pandu, desirous of fighting with him.
Then in that battle, Mahendra pierced Bhima with nine winged shafts resembling the thunder bolt itself, like the slayer of Vritra piercing Namuchi (in the days of yore).
Adityaketu pierced Bhima with seventy shafts, Bahvashin with five, Kundadhara with ninety and Vishalaksha with seven.
That conqueror of foes, namely Aparajita himself, O mighty monarch, that mighty carwarrior, pierced the highly powerful Bhimasena, with innumerable shafts.
Panditaka pierced Bhima with three shafts in that battle. But Bhima did not tolerate these wounds inflicted by his enemies in that battle.
Then that grinder of foes (Bhima) pressing his bow with his left hand, with a straight knotted shaft cut off in that battle, the head of,
Your son Aparajita, graced with a well formed nose. When he was thus conquered by Bhima, his head fell down on the ground.
Then the former, with another broad headed shaft, dispatched the mighty car-warrior Kundadhara to the region of Dead even before the very eyes of the troops.
Then that one of immeasurable soul (Bhima), placing on his bow-string another shaft, sped it, O Bharata, against Panditaka in that battle.
That shaft slaying Panditaka penetrated into the earth, even as a serpent urged by fate, enters the earth having bitten a person whose hour has come.
Thereafter that generous-hearted hero, O ruler of earth remembering the woe he (with his brothers) had to undergo, cutting off with three shafts the head of Vishalaksha felled it on the ground.
He also pierced the mighty car-warrior Mahendra with a long shaft between his breasts, and O king, (thus stricken), the latter fell down dead on the ground.
Severing the umbrella of Adityaketu with a shaft, Bhima cut down the former's head, O Bharata, with a broad-headed arrow of exceeding sharpness.
Thereafter inflamed with rage, with a straight knotted shaft Bhima dispatched Bahvashin to the abode of Death.
Then O ruler of men, the rest of your sons fled away in all directions, considering that the words he had uttered in the assembly hall to be true.
Thereupon king Duryodhana, afflicted with the calamity that had befallen hill brothers, commanded his troops saying "Slay this Bhima."
Thus, O ruler of men, your sons, excellent bowmen, beholding their brothers slain, remembered the words,
Salutary and whole some, that the wonderfully wise Kshatriya had said. Those words of that true speaking one has now been realised,
Words, beneficial and true, to which you paid no heed in past days, being possessed by covetousness and folly, as also, O lord of wealth, by the affection for your sons.
From the in thich that hero (Bhima) of longaiiii, . . .....nungine Kauravas, it may be asserted that mighty son of Pandu has surely taken his birth for the destruction of your sons.
Thereafter king Duryodhana possessed with overwhelming grief, approached Bhishma, and O Sire, began to lament before him in great sorrow.
“My heroic brothers have all been slain in battle by Bhimasena; and other soldiers, through striving their best of resist him, are all being slain and slaughtered.
Though you are always in our midst, yet always neglect us. Alas! what a wrong course have I taken! Behold my evil Destiny!”
Sanjaya said Hearing this, your father Devavrata, inflamed with rage, said these words in Suyodhana, with his eyes overflowing with tears.
Bhishma said Even this had been said before by myself, by Drona, by Vidura and by the illustrious lady Gandhari. But then, O Sire, you did not pay any heed to it.
O Grinder of foes, I have made arrangements with you that, neither myself nor the preceptor Drona shall survive this war.
I tell you truly that, every one of ihe host of Dhritarashtra whom Bhima will deer in battle, he will slay in fight.
Therefore, O king, with all your patience, and forming a firm resolution for battle, do you fight with the sons of Pritha, loO king upon paradise as your final goal.
The sons of Pandu cannot be vanquished even by the celestial headed by Indra himself. Therefore, o Bharata, forming a firm determination for fight, do you fight on (with the Pandavas).
Lomasha said : O king, once on a time, the (two) celestials the Ashvins saw Sukanya, when she had bathed and when she had no clothes on her person. Having seen that charming damsel who resembled a daughter of the celestials king, the horse-born Ashvins came to her and thus spoke to her.
"O lady of tapering thighs, whose daughter are you? What are you doing in this forest? O blessed one, O beautiful damsel, we desire to know this. Therefore tell us."
Thereupon Sukanya filled with bashfulness thus spoke to those foremost of celestials," "I am the daughter of Sharyati and I am the wife of Chyavana."
Ashvins then again spoke to her with smiles, “O auspicious one, why has your gather bestowed you on a man who is verging on death? O timid one, you shine in this forest like the flashing lightning. O beautiful lady, we have never seen any one like you even in the celestials region.
O blessed one, unadorned with ornaments and unclad in beautiful robes as you are, you beautify the forest more by your unadorned beauty.
O lady of faultless limbs, you cannot (however) look so beautiful besmeared as you are with mud and dirt as you would if adorned with ornaments and clad in gorgeous costume.
O auspicious one, becoming such why do you serve a decrepit old husband, one that has become incapable of realising pleasure,
O lady of sweet smiles, one who is in incapable of protecting and supporting u? Therefore abandoning Chyavana, accept one of us as your husband.
Making up your mind, invite your husband (from among us two). Do not spend your youth uselessly.” Having been thus addressed, Sukanya thus spoke to the celestials,
“I am devoted to my husband Chyavana. Do not entertain any doubts about it.” To her again they spoke thus, “We two are the celestials physicians. We shall make your husband young and handsome. Then from among us three, you shall select one of us as your husband. O blessed one, promising this, bring your husband here."
O king, she went at their word to Bhrigu's son and told the son of Bhrigu what the two celestials had said. Having heard this, Chyavana said, "Do it."
They then thus spoke to that princess, “Let your husband enter into water. Thereupon Chyavana with the desire of becoming handsome soon entered the water.
O king, the two Ashvins also entered into the lake. A few minutes after they all came out from the lake, becoming exceedingly beautiful, young and wearing brilliant car-rings, all assuming the same appearance delightful to the heart.
They then all said to her “O blessed lady, O fortunate one, O beautiful damsel, chose one of us as your husband.
O beautiful featured lady, select him for your husband who may be liked by you.” But seeing then all of the same appearance, she paused and pondered. At last she ascertained who was her husband and selected him. Having obtained his wife and the beauty that he desired, Chyavana, of exceeding prowess, cheerfully spoke these words to the horse-born deities. “Since being an old man I have obtained from you youth and beauty and also my wife, I shall make you two the drinkers of the Soma juice even in the presence of the king of the celestials."
Having heard this, the two (Ashvins) cheerfully went to heaven. Chyavana and Sukanya also passed happily their days like (two) celestials.
How did Agni and Soma, in days of yore, attain to uniformity with regard to their original nature? Thus doubt has arisen in my mind. Do you remove it, O slayer of Madhu.
I shall recite to you, O son of Pandu, an ancient story of events arising from my own energy. Do you listen to it with concentrated mind.
When four thousand divine cycles elapse, the dissolution of the universe sets in. The Manifest disappear into the Unmanifest. All creatures, mobile and immobile, meet with destruction. Fire, Earth, Wind, all disappear. Darkness covers the universe which becomes one endless expanse of water.
When that infinite expanse of water only exists like Brahma without a second, it is neither day nor night. Neither aught nor naught exists; neither manifest nor unmanifest.
When such is the state of the universe, the foremost of Beings, viz., the Eternal and Immutable Hari originates from Ignorance, that combination of the qualities belonging to Narayana, that is indestructible and immortal, that is without senses, that is inconceivable and unborn, that is Truth's self fraught with mercy, that is endued with the form of existence which the rays of the gem called Chintamani have, that causes various kinds of inclinations to flow in diverse directions, that is divested of the principles of hostility and decay, and morality and decay, that is formless and all-pervading, and that is endued with the principle of universal Creation and of Eternity without beginning, middle, or end. There is authority for this assertion.
The Shruti declares,-Day was not. Night was not. Aught was not. Naught was not. In the beginning there was only Ignorance. She was of the form of the universe, and she is the night of Narayana of universal form. This is the meaning of the word of Tamas.
From that Purusha thus born of Tamas and having Brahma for his parent, came into existence the Being called Brahman. Brahman, wishing to create creatures caused Agni and Soma to originate from his own own eyes. Afterwards when creatures were to be created, the ceated persons came out in their due order as Brahmanas and Kshatriyas. He who came into being as Soma was none else than Brahma; and they that were born as Brahmanas were all Soma in sooth. He who came into Being as Agni was none else than Kshatriya. The Brahmanas became gifted with greater energy than the Kshatriyas. If you enquire about the reason thereof, the answer is that this superiority of the Brahmanas to the Kshatriyas is an attribute which is manifest to the whole world. It occurred as follows. The Brahmanas represent the eldest creation amonst men. None were created before who were superior to the Brahmanas. He who offers food into the mouth of a Brahmana is considered as pouring libations into a burning fire. I say that having arranged things thus, the creation of creatures was accomplished by Brahman. Having established all created beings in their respective positions, he keeps us the three worlds. There is a similar declaration in the Mantras of the Shrutis.
You, O Agni, are the Hota in sacrifices, and the benefactor of the universe. You are the benefactor of the gods, of men and of all the worlds.
There is other authority also for this You are, O Agni, the Hotri of the universe and of sacrifices. You are the instrument through which the gods and men do good to the universe.
Agni is truly the Hotri and the performer of sacrifices. Agni is again the Brahma of the sacrifice. No libations can be poured into the sacrificial fire without uttering Mantras; there can be no penances without a person to perform them; the worship of the gods and men and the Rishis is done by the libations poured with Mantras. Hence, O Agni, you have been considered as the Hotri in sacrifices. You are, again, all the other Mantras that have been declared with regard to the Homa rites of men. The duty of the Brahmanas is to officiate for others in the sacrifices they perform. The two other castes viz., Kshatriyas and Vaishyas, that are included within the twice-born class, have not the same duty, laid down for them. Hence, Brahmanas are like Agni, who uphold sacrifices. The sacrifices strengthen the gods. Thus, strengthened the gods fructify the Earth. But the result that may be gained by the foremost of sacrifices may as well be done through the mouth of the Brahmanas.
That learned man who offers food into the mouth of a Brahmana is said to pour libations into the sacred fire for pleasing the gods.
In this way the Brahmanas have come to be considered as Agni. They who are endued with learning worship Agni. Agni is, again, Vishnu. Entering all creatures, he upholds their vital airs.
Regarding it there is a Verse sung by Sanatkumara. Brahman, in creating the universe, first created the Brahmanas. The Brahmanas become immortal by studying the Vedas, and go to heaven by virtue of such study. The intelligence, speech, acts and observances, faith, and the penances of the Brahmanas keep up both the Earth and the heaven like slings of strings upholding bovine nectar.
There is no duty higher than Truth. There is no one more worthy of respect than the mother. There is none more efficient than the Brahmana for conferring happiness both in this world and the next.
The inhabitants of those kingdoms where Brahinanas have certain means of inaintenance become very wretched. There the no oxen do not carry the people or draw the plough, nor do cars of any kind bear them. There milk kept in jars is never churned for producing butter. On the other hand, the dwellers become shorn of every prosperity, and follow the ways of robbers.
In the Vedas, the Puranas, the histories, and other authoritative writings, it is said that the Brahmanas, who are the souls of all creatures, who are the creators of all things, and who are at one with all existent objects, originated from the mouth of Narayana. Indeed, it is said that the Brahmanas first issued of that great boongiving gods mouth when he had controlled his speech as a penance. The Brahmanas are distinguished above the gods and Asuras, since they created by myself in my indescribable form as Brahma as I have created the gods and the Asuras and the great Rishis and placed them in their respective situations and have to punish them occasionally. On account of his amorous assault on Ahalya, Indra was cursed by Gautama, her husband, through which Indra got a green beard on his face. Through that curse of Kaushika, Indra lost also, his own testicles which loss was afterwards compensated by the substitution of the testicles of a ram. When in the sacrifice of king Sarjjati, the great Rishi Chyavana wanted to make the twin Ashvins sharers of the were sacrificial offerings, Indra objected. Upon Chyavanas insisting, Indra tried to hurl his thunderbolt at him. The Rishi paralysed Indras arms. Enraged at the destruction of his sacrifice by Rudra, the great Rishi Daksha once more began to practise severe austerities, and attaining to high power caused something like a third eye to appear on the forehead of Rudra. When Rudra became ready for the destruction of the triple city belonging to the Asuras, the preceptor of the Asuras, viz., Ushanas, provoked beyond patience, tore a matted lock from his own head and hurled it at Rudra. From that matted lock of Ushanas originated many serpents. Those serpents began to bite Rudra, at which his throat became blue. During a period, long gone by, at the time of the selfborn Manu, it is said that Narayana had seized Rudra by the throat and hence did Rudras throat become blue. On the occasion of churning the Ocean for ambrosia, Brihaspati of Angiras's family sat on the shores of the Ocean for performing the rite of Puruscharana. When he took up a little water for the purpose of the initial rinsing, the water seemed to him to be very muddy. At this Brihaspati became angry and cursed the Ocean, saying,-Since you continue to be so dirty without caring for the fact of my having come to touch you, since you have not become clear and transparent, therefore from this day you shall be tainted with fishes and sharks and tortoises and other aquatic animals! From that time, the waters of the ocean have become filled with various sorts of sea-animals and monsters. Vishvarupa, the son of Tashtri, formerly, became the priest of the gods. He was, on his mothers side, connected with the Asuras, for his mother was the daughter of an Asura. While publicly offering to the gods their shares of sacrificial offerings, he privately offered shares thereof to the Asuras. The Asuras, headed by their king Hiranyakashipu, then went to their sister, the mother of Vishvarupa, and begged a boon from her, saying,-Your son Vishvarupa by Tashtri, otherwise called Trishiras, is now the priest of the gods. While he gives to the gods their shares of sacrificial offerings publicly, he gives us our shares of the same privately. On account of this, the gods are being advanced and we are being weakened. You should, therefore, curse. influence him that he may take up our cause! Thus addressed by them, the mother of Vishvarupa went to her son who was then living in the Nandana forest (of Indra) and said to him,-How is it, son, that you are engaged in advancing the interests of your enemies and weakening that of your maternal uncles? You should not act in this way. Thus begged by his mother, Vishvarupa thought that he should not disobey her words, and as the result of that thought he went over to the side of Hiranyakashipu, after having paid proper respects to his mother. Upon the arrival of Trishiras, king Hiranyakashipu dismissed his old Priest, viz., Vashishtha the son of Brahman, and appointed Trishiras to that office. Enraged at this, Vashishtha cursed Hiranyakashipu, saying,-Since you dismiss me and appoint another person, as your Priest, this Sacrifice of yours shall not be completed, and some being, the like of whom has not existed before, will kill you! On account of this Hiranyakashipu was killed by Vishnu in the form of a man-lion. Vishvarupa, having taken up the side of his maternal relations, began to practise severe austerities for advancing them. Moved by the desire of making him swerve from his vows, Indra sent, to handsome Apsaras. Seeing those celestialnymphs of transcendent beauty, the heart of Vishvarupa became moved. Within a very short time he became greatly attached to them, the celestial nymphs said to him one day,-We shall not tarry here any longer. In fact, we shall return to that place whence we came! The son of Tashtri replied,-Where will you go? Stay with me. I shall do you good! Hearing him say so, the Apsaras rejoined, We are celestial nymphs called Apsaras. We chose in days of old the illustrious and boongiving Indra of great power!-Vishvarupa then said to them, This very day I shall so ordain that all the gods with Indra at their head shall cease to be!-Saying this, Trishiras began to recite mentally certain sacred Mantras of great efficacy. By virtue of those Mantras he began to increase in energy. With one of his mouths he began to drink all the Soma that Brahmanas devoted Sacrifices poured on their sacred fires with due rites. With a second mouth he began to eat all the food. With his him many third mouth he began to drink up the energy of all the gods headed by Indra. Seeing him swelling with energy in every part of his body that was strengthened by the Soma he was drinking, all the gods then, with Indra in their company, went to the Grandfather Brahman. Arrived at his presence, they addressed him and said, — All the Soma that is duly offered in the sacrifices celebrated everywhere is being drunk by Vishvarupa. We no longer get our shares. The Asuras are being advanced, while we are being weakened! You should, therefore, ordain what is for our behoof! After the gods ceased, the Grandfather replied, — The great Rishi Dadhichi of Bhrigu's race is now engaged in practising severe austerities. Go, ye gods, to him and solicit a boon from him. Do ye so arrange that he may renounce his body! With is bones let a new weapon be made called the Thunder-bolt!-Thus instructed by the Grandfather, the gods proceeded to that place where the holy Rishi Dadhichi was practising austerities. The gods, headed by Indra, addressed the sage, saying.-O Holy One, your austerities, we trust, are being well performed and uninterrupted !-The sage Dadhichi said,-Welcome to all of you! Tell me what I should do for you! I shall certainly do what you will say!-They then told him,You should renounce your body for benefiting all the worlds!—Thus prayed, the sage Dadhichi, who was a great Yogin and who considered happiness and misery equally, without being at all dispirited, concentrated his Soul by his Yoga power and renounced his body. When his Soul left its temporary tenement of clay, Dhatri, taking his bones, created a dreadful weapon called the Thunderbolt. With the Thunder-bolt thus created of the bones of a Brahmana, which was impenetrable by other weapons and irresistible and permeated by the energy of Vishnu, Indra struck Vishvarupa the son of Tashtri. Having killed the son of Tashtri thus, Indra cut off the head from the body. From the lifeless body, however, of Vishvarupa, when it was pressed, the energy that was still living in it gave birth to a powerful Asura named Vritra. Vritra became the enemy of Indra, but Indra killed him also with the Thunder-bolt. On account of the sin being thus doubled of Brahmanicide, Indra became stricken with a great fear and as the consequence thereof he had to relinquish the sovereignty of heaven. He entered a cool lotus-stalk that grew in the Manasa lake. On account of the Yoga power of lightness, he became very minute and entered the fibres of that lotus-stalk. When the king of the three worlds, the husband of Shachi, had thus disappeared from sight through fear of the sin of Brahmanicide, the universe became kingless The qualities of Darkness and Ignorance attacked the gods. The Mantras uttered by the great Rishis lost all efficacy. Rakshasas appeared on all sides. The Vedas were about to disappear. The denizens of all the worlds, having no king, lost their strength and began to fall an easy prey to Rakshasas and other evil Beings. Then the gods and the Rishis, in a body, made Nahusha, the son of Ayush, the king of the three worlds and duly crowned him as such. Nahusha had on his forehead full fivehundred luminaries of great effulgence, which had the virtue of defeating every creature of energy. Thus equipt Nahusha continued to govern heaven. The three worlds were restored to their normal state. The inhabitants of the universe more became happy and cheerful. Nahusha then said,-Everything that Indra used to enjoy is before me. Only, his wife Shachi is not by!-Having said this, Nahusha proceeded to where Shachi and, addressing her said,-blessed lady, I have become the king of the gods! Do you accept me!-Shachi replied, saying,-You are by nature, of a pious conduct. You belong, again, to the race of Soma. You should not attack another person's wife!-Nahusha, thus addressed by her, said,-I now occupy the position of Indra, I deserve to enjoy the dominions and all the precious possession of Indra. There is no sin in wishing to enjoy you. You were Indra's and, therefore, should be mine!-Shachi then said to him, I am observing a vow that has not yet been finished. After performing the final ablutions I shall come to you within a few days! Taking this promise from Indra's wife, Nahusha left her. Meanwhile Shachi, stricken with pain and grief, anxious to find her lord and assailed by her fear of Nahusha, went to Brihaspati. At the first sight Brihaspati took her to be stricken once was with anxiety. He immediately took to Yogameditation and learnt that she was intent upon doing what was necessary for restoring her husband to his true position. Brihaspati then addressed her, saying,-Equipt with penances and the merit that will be yours on account of this vow that you are observing, do you invoke the boon-giving goddess Upashruti! Invoked by you, she will appear and show you where your husband is living!—While observing that very austere vow, she invoked with the help of proper Mantras the boon-giving goddess Upashruti. Invoked by Shachi, the goddess appeared before her and said, I am here at your command! Invoked by you, I have come! What wish of yours shall I satisfy.-Bowing to her with the head down, Shachi-blessed lady, you should show me where my husband is! You are Truth! You are Rita! Thus addressed, the goddess Upashruti took her to the lake Manasa. Arrived there, she pointed out to Shachi her lord Indra living within the fibres of a lotus-stalk. Seeing his wife pale and emaciated, Indra became highly anxious. And the king of heaven said to himself,-Alas, great is the sorrow that has befallen me! I have fallen off from the position that is mine! This my wife, stricken with grief on my account, finds out my lost self and comes to me here! Having thought thus, Indra addressed his dear wife and said, In what condition are you now?-She answered him,-Nahusha asks me to become his wife. I have obtained leave from him, having fixed the time when I am to go to him! Indra then said to her,-Go and say to Nahusha that he should come to you on a car never used before, viz., one to which some Rishis should be yoked, and arriving at yours in that state he should marry you! Indra has many beautiful and charming vehicles. All these have borne you. Nahusha, however, should come on such a vehicle that Indra himself had never used! Thus advised by her husband, Shachi left that place with a joyous heart. Indra also once more entered the fibres of that lotus stalk. Seeing the queen of Indra return to heaven, Nahusha addressed her saying,-
The time you had fixed is over!-Shachi said to him, as directed by Indra. YO king a number of great Rishis to the car he rode, Nahusha started from his place for coming to where Shachi was living.
The foremost of Rishis, viz., Agastya born within a jar, of the semen of Maitra-varuna, saw those foremost of Rishis insulted by Nahusha in that way. Nahusha struck Him with his foot. Agastya said to him,-Wretch, as you are doing a highly improper act, do you fall down on the Earth! Be changed into a snake and do you continue to live in that form as long as the Earth and her hills continue!-As soon as these words were uttered by the great Rishi, Nahusha dropped down from that vehicle.
The three worlds once more became kingless. The gods and the Rishis then in a body proceeded to where Vishnu was and appealed to him for encompassing the restoration of Indra. Approaching him they said,-O holy one, you should rescue Indra who is overwhelmed by the sin of Brahmanicide!-The boon-giving Vishnu replied to them, saying,-Let Shakra perform a Horse-sacrifice in honour of Vishnu. He will then be restored to his pristine position!-The gods and Rishis began to search for Indra, but when they could not find him they went to Shachi and said to her,-0 blessed lady, go to Indra and bring him here! Requested by them Shachi once more went to the lake Manasa, rising from the lake, Indra came to Brihaspati. The celestial priest Brihaspati then inade arrangements for a great Horse-sacrifice, substituting a black antelope for a good horse every way fit to be offered up in sacrifice. Causing Indra, the lord of the Maruts, to ride upon that very house Brihaspati led him to his own place.
The lord of heaven was then worshipped with hymns by all the gods and the Rishis. He continued to rule in heaven, purged off of the sin of Brahmanicide which was divided into four parts and ordained to live in woman, fire, trees, and kine. It was thus that Indra, strengthened by the energy of a Brahmana, succeeded in killing his enemy it was thus that Indra once more regained his position.
In days of yore, while the great Rishi Bharadvaja was saying his prayers by the side of the divine Ganga, one of the three feet of Vishnu, when he assumed his three-footed form, reached that place. Seeing that strange spectacle Bharadvaja attacked Vishnu with a handful of water, upon which Vishnu's bosom received a (mystic mark). Cursed by that foremost of Rishis, viz., Bhrigu, Agni was obliged to become a devourer of all things.
Once on a time, Aditi, the mother of gods, cooked some food for her sons. She thought that, eating that food and strengthened by it, the gods would succeed in killing the Asuras. After the food had been cooked, Vudha, having finished the observance of an austere vow, came before Aditi and said her,Give me alms! Though thus solicited Aditi gave him none, thinking that no one should eat of the food she had cooked before her sons, the gods, had first taken it. Enraged at the conduct of Aditi who thus refused to give him alms, Vudha who was Brahma's self through the austere vow he had finished, cursed her, saying that as Aditi had refused him alms she would have a pain in her womb when Vivasvat, in his second birth in the womb of Aditi, would be born in the form of an egg. Aditi reminded Vivasvat at that time of the curse of Vudha, and it is, therefore, the Vivasvat, the god who is worshipped in Shraddhas, coming out of the womb of Aditi, passed by the name of Martanda.
The Prajapati Daksha begat sixty daughters. Amongst them, thirteen were bestowed by him upon Kashyapa; ten upon Dharma; ten upon Manu; and twenty-seven upon Soma. Although all the the twenty-seven who called Nakshatras and conferred upon Soma were cqual in beauty and accomplishments, yet Soma became more attached to one, viz., Rohini, than the rest. Filled with jealousy, the rest of his wives, leaving him, went to their husband, saying,-O holy one, although all of us are equal in beauty, yet our husband Soma is wholly attached to our sister Rohini!-Enraged at this representation of his daughters, the celestial Rishi Daksha cursed Soma, saying, that thenceforth the disease phthisis should attach his son-in-law and live in him. Through this curse of Daksha, phthisis attacked the powerful Soma and entered into his person. Attacked by phthisis thus Soma came to Daksha. The latter addressed him, saying,-1 have cursed you because of your unequal conduct towards your wives. The Rishi then said unto Soma,—You are being reduced by the disease phthisis that has attacked you. There is a sacred water called Hiranyasarah in the Western ocean. Going to that sacred water, do you bathe there!-Advised by the Rishi, Soma went there. Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his oblation, he purged himself off of the sin. And because that sacred water saw illumined (abhasita) by Soma, therefore was it from that day called by the name of Prabhasa. On account, however, of the curse imprecated upon him in day of yore by Daksha, Soma, to this day, begins to decrease from the night of the full moon till his total disappearance on the night of the new moon whence he once more begins to increase till the night of full moon. The brightness also of the lunar disc from that time got a stain, for the body of Soma, since then, has come to show certain black spots. In fact, the splendid disc of the moon has, from that day, come to show the mark of a hare.
Once on a time, a Rishi name Sthulashiras was practising very severe austerities on the northern breasts of the mountains of Meru. While engaged in those austerities a pure breeze, full of all sorts of delicious perfumes, began to blow there and fan his body. Scorched as his body was by the very severe austerities he was practising, and living as he did upon air alone to the excusion of every sort of food, he became highly pleased at that delicious breeze which blew around him. While he was thus pleased with the delicious breeze that fanned him, the trees around him, showed their flowers for making a display and extorting his praise. Displeased at this conduct of the trees which has the outcome of jealousy, the Rishi cursed them, saying,-Henceforth, you shall not be able to put fourth your flowers at all times.
In days of yore, for doing good to the world, Narayana was born as the great Rishi Vadavamukha. While practising severe austerities on the breast of Meru, he called the Ocean to his presence. The Ocean, however, disobeyed his command. Engaged at this, the Rishi, with the heat of his body, solidified the waters of the Ocean and made them as saltish in taste as the hurnan sweat. The Rishi further said, your waters will henceforth be not drinkable. Only when the Equine-head, roving within you, will drink your waters, they will be as sweet as honey!-It is for this curse that the waters of the Ocean to this day are saltish and are drunk by no one else than the Equine-head.
The daughter, named Uma, of the Himavat mountains, was sought by Rudra in marriage. (Ater Himavat) had promised the hand of Uma to Mahadeva the great Rishi Bhrigu, approaching Himvat, said to him-Give this daughter of yours to in marriage!-Himavat replied to him-Rudra is the bridegroom already selected by me for my daughter!-Enraged at this reply, Bhrigu said-Since you refuse my suit for the hand of your daughter and insult me thus, you will no longer contain jewels and gems!—To this day, on account of the Rishi's words, the mountains of Himavat have not any jewels and gems. Such is the glory of the Brahmanas.
It is through the favour of the Brahmanas that the Kshatriyas are able to possess the eternal and undecaying Earth as their wife and me enjoy her. The power of the Brahmanas, again, is made up of Agni and Soma. The universe is kept up by that power and, therefore, is upheld by Agni and Soma united together.
It is said that the Sun and the Moon are the eyes of Narayana. The rays of the Sun form the eyes. Each of them, viz., the Sun and the Moon, give strength and heat to the universe respectively.
And because of the Sun and the Moon thus warming and strengthening the universe, they are considered as the Harsha (joy) of the universe. It is on account of these acts of Agni and Soma that keeps up the universe that I pass by the name of Hrishikesha, O son of Pandu! Indeed, I am the boon-giving Ishana the Creator of the universe.
Through potency of the Mantras with which libations of clarified butter are poured on the sacred fire, I take and appropriate the share of offerings made in sacrifices. My complexion also is of that in sacrifices. My complexion also is of that foremost of gems called Harit. It is for these reasons that I pass by the name of Hari.
I am the substantial residence of all creatures and am considered by persons wellversed in the scriptures to be at one with Truth or Necta. I am, therefore, called by learned Brahmanas by the name of Ritadhama.
When in days of old the Earth became submerged in the waters and was not seen, I the discovered her and raised her from the Ocean. Therefore the gods worshipped me by the name of Govinda.
Shipivishta is a name. The word Shipi means a person who has no hair on his body. He who pervades all things in the form of Shipi passes by the name of Shipivishta.
The Rishi Yashka, with quiet soul, in many a sacrifice invoked me by the name Shipvishta. It is therefore that I came to bear this secret name.
Having adored me by the me by the name of Shipivishta, the highly intelligent Yashka, succeeded in restoring the Niruktas which were lost on the Earth and sunk into the nether regions.
I was never born. I never take birth. Nor shall I ever be born. I am the Soul of all creatures. Hence I pass by the name of Aja (unborn).
I have never uttered anything mean or obscene. The divine Sarasvati who is Truth, who is the daughter of Brahman and is named Rita, represents my speech and always lives in my tongue.
The existent and the non-existent have been merged by me in my Soul. The Rishis living in Pushkara which is considered as the residence of Brahmana called me by the name of Truth. even
I have never swerved from the quality of Goodness, and know that the quality of Goodness has emanated from me. In this birth also of mine, O Dhananjaya, my ancient quality of Goodness has not left me so that in this life, establishing myself on Goodness, I began to perform acts without ever wishing for their fruits. Purged off of all sins as I am by virtue of the quality of Goodness which is my nature, I can be seen by the help of that knowledge only which flows from adoption of the quality of Goodness. I am reckoned also among those who follow that quality. For these reasons am I known by the name of Satvata.
I till the Earth, taking the form of a large plough-share of black iron. And because my complexion is dark, therefore, am I called Vaikuntha.
I have united the Earth with Water, Ether with Mind, and Wind with Fire. Therefore am I called Vaikuntha.
The cessation of separate conscious existence by identification with Supreme Brahma is the highest stage for a living agent to acquire. And since I have never swered from that condition, I am, therefore, called by the name of Achyuta.
The Earth and the sky are known to extend on all sides. And because I uphold them both, therefore, am I called by the name of Adhokshaja.
Persons well-versed in the Vedas and engaged in interpreting the words used in those scriptures worship me in sacrifices by calling upon me by the same name.
In days of yore, the great Rishis, while practising severe austerities, said,-No one else in the universe, save the powerful Narayana, is capable of being called by the name of Adhokshaja.
Clarified butter which keeps up the lives of all creatures in the universe forms my effulgence. It is, therefore, that Brahmanas well-versed in the Vedas and possessed of concentrated souls call me by the name of Ghritarchis.
There are three well-known ingredients of the body. They have their origin in action, and are called Bile, Phlegm, and Wind. The body is called a union of these three. All living creatures are kept up by these three, and when these three become weakened, living creatures also become weakened. It is, therefore, that all persons well-versed in the scriptures of the science of Life call me by the name of Tridhatu.
The holy Dharma is known among all creatures by the name of Vrisha, O Bharata! Hence it is that I am called the excellent Vrisha in the Vedic lexicon called Nighantuka.
The word ‘Kapi' signifies the foremost of boars, and Dharma is otherwise known by the name of Vrisha. It is, therefore, that that lord of all creature, viz., Kashyapa, the common father of the gods and the Asuras, called me by the name Vrishakapi.
The gods and the Asuras have never been able to know my beginning, my middle, or my end. It is, therefore, that I am sung as Anadi, Amadhya, Ananta. I am the Supreme Lord, gifted with power, and I am the eternal witness of the universe.
I always hear words that are pure and holy, O Dhananjaya, and never catch anything that is sinful. Hence am I called by the name of Shuchishravas.
Putting on, in days of yore, the form of a boar with a single tusk, O increaser of the joys of others, I raised the sub-merged Earth from the bottom of the ocean. Therefore am I called by the name of Ekashringa.
While I put on the form of a powerful boar for this purpose, I had three humps on my back. Indeed on account of this peculiarity of my form at that time that I have come to be called by the name of Trikakud (threehumped).
Those who are well-versed in the science of Kapila call the Supreme Soul by the name Virincha. That Virincha is otherwise called the great Prajapati (or Brahman). Verily, I am at one with Him called Virincha on account of my imparting animation to all living creatures, for I am the Creator of the universe.
The preceptors of Sankhya philosophy, who have settled conclusions, call me the eternal Kapila living in the midst of the solar disc with but Knowledge for my companion.
On Earth I am known to be at one with Him who has been sung in the Vedic hymns as the effulgent Hiranyagarbha and who is always adored by Yogins.
I am considered as the embodied form of the Rich Veda consisting of twenty-one thousand verses. Persons well-versed in the Vedas also call me the embodiment of the Samans of a thousand branches. Thus do learned Brahmanas who are my devoted worshippers and who are few in number sing me in the Aranyakas.
In the Adhyaryus I am sung as the YajurVeda of fifty-six and fifteen and thirty branches.
Learned Brahmanas well-versed in the Atharvans consider me as identical with the Atharvanas consisting of five Kalpas and all the Krityas.
All the sub-divisions of the different Vedas with their branches, and all the verses that compose these branches, and all the vowels that occur in those verses, and all the rules of pronunciation, know, O Dhanajaya, are my work.
O Partha, He who rises and who gives various gods, is none else then myself. I am He who is the repository of the science of syllables and pronunciation that is treated of in the supplemental parts of the Vedas.
Following the path pointed out by Vamadeva, the great Rishi Panchala, through my favour obtained from that eternal Being the rules of the division of syllables and words, Indeed, Galava, born in the Vabhravya race, having acquired high ascetic success and obtained a boon from Narayana, compiled the rules about the division of syllables and words and those about emphasis and accent in utterance, and appeared as the first scholar who became conversant with those two subjects. Repeatedly thinking of the sorrow of birth and death, Kundarika and king Brahmadatta attained to that property which is acquired by persons devoted to Yoga, in course of seven births, through my favour.
In days of yore, O Partha, I was, for some reason, born as the son of Dharma, O Kuruchief, and owing to such birth of mind I was celebrated under the name of Dharmaja.
I took birth in two forms, viz., as Nara and Narayana. Riding on the car that helps the performance of scriptural and other duties, I practised, in those two forms, eternal austerities on the breast of Gandhamadana,
At that time the great sacrifice of Daksha took place. Daksha, however, in that sacrifice of his, refused to dedicate a share to Rudra, O Bharata, of the sacrificial offerings.
Moved by the sage Dadhichi, Rudra destroyed that sacrifice. He hurled a flaming dart.
That dart, having consumed all the articles of Daksha's sacrifice, came with great force towards us at the retreat of Badari.
With great violence the dart then dropped upon the chest of Narayana. Attacked by the violence of that dart, the hair on the head of Narayana became green. In fact, on account of this change in the colour of my hair I came to be called by the name of Munjakesha.
Driven off by an exclamation of Hun which Narayana uttered, this dart, losing its power, returned to Shankara's hands. At this, Rudra became greatly enraged and as the outcome thereof he rushed towards the Rishis Nara and Narayana gifted with the power of severe austerities.
Narayana then seized the rushing Rudra with his hand by the throat. Caught by Narayana, the lord of the universe, Rudra's throat changed colour and became dark. From that time forth Rudra came to be called by the name of Shitikantha.
In the meantime Nara, for destroying Rudra, took up a blade of grass and inspired it with Mantras. The blade of grass, thus inspired, was converted into a powerful battle-axe.
Nara suddenly hurled that battle-axe at Rudra but it broke into pieces. For that weapon thus breaking into pieces, I came to be called by the name of Khandaparashu.
Arjuna said In the battle capable of encompassing the destruction of the three worlds, who acquired the victory, O Janarddana, do you tell me this.
The Blessed and Holy One said When Rudra and Narayana thus fought all the universe became suddenly stricken with anxiety.
The god of fire ceased to accept duly poured in sacrifices with the help of Vedic Miantras. The Vedas no longer shone by inward light in the minds of the Rishis of purified souls.
The quality of Darkness and Ignorance possessed the gods. The Earth shook. The vault of the sky seemed to divide in two parts.
All the luminaries became deprived of their effulgence. The Creator, Brahman, himself dropped from his seat. The Ocean himself became dry. The mountains of Himavat became riven.
When such dreadful portents appeared everywhere, O son of Pandu, Brahman, attended by all the gods and the great Rishis, soon come to the place where the battle was going on. The four-headed Brahman, capable of being understood with the help of only the Niruktas, joined his hands and addressing Rudras, saidउवाच वचनं रुद्रं लोकानामस्तु वै शिवम्॥
Let good happen to the three worlds. Throw down your weapons, O lord of the universe, for doing good to the world.
That which is indestructible, immutable, supreme, the origin of the universe, uniform, and the supreme actor, that which is above all pairs of opposites, and inactive, has, chosing to be shown, been pleased to assume this one blessed form. This Nara and Narayana have taken birth in the race of Dharma.
The foremost of all gods, these two are observers of the highest vows and gifted with the severest penances. Through some reason best known to Him. I myself have originated from the quality of His Grace.
Eternal as you are, for you have ever existed since all the past creations, you too have originated from His anger. With myself then, these gods, and all the great Rishis, do you worship this displayed form of Brahma and let peace be to all the worlds forthwith!
Thus addressed by Brahman, Rudra iminediately renounced the fire of his anger and began to please the illustrious and powerful Narayana. Indeed, he soon placed himself at the disposal of the worshipful, boongiving, and powerful Narayana.
That boon-giving god who has his anger and the senses under control, became soon pleased and reconciled with Rudra.
Well-worshipped by the Rishis, by Brahmana, and by all the gods the great God, the Lord of the universe, otherwise called by the name of Hari, then addressed the illustrious
He who knows you knows me. He who follows you follows me! There is no difference between you and me. Do you never think otherwise.
The mark made by your lance on my chest will from this day put on the form of a beautiful whirl, and the mark of my hand on your throat will also assume a beautiful shape on account of which you shall, from this day forth, be called by the name of Shreekantha.
Having mutually caused such marks on each other's body, the two Rishis Nara and Narayana thus made friends with Rudra and sending away the gods, once more began to practise penances with a tranquil souls. I have thus told you, O son of Pritha, how in that battle which occurred in days of yore between Rudra and Narayana, the latter got the victory.
I have told you the many secret names by which Narayana is called, and what the meanings, O Bharata, are of those names, which, as I have told you the Rishis have bestowed upon the great God.
In this way, O son of Kunti, assuming various forms do I rove at will, through the Earth, the region of Brahman himself, and that other high and eternal region of happiness called Goloka. Protected by me in the great battle, you have acquired a great victory.
That Being whom, at the time of all your battles, you saw stalking in your van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin.
He is otherwise known by the name of Kala and should be known as one that has originated from my anger. The enemies whom you have killed were all, in the first instance, killed by him.
Do you bend your head to that god of gods, the lord of Uma, gifted with immeasurable power. With concentrated soul, do you bend your head to that illustrious Lord of the universe, that indestructible god, otherwise called by the name of Hara.
He is none else than that god who, I have repeatedly said to you, has originated from my anger. You have before this, heard, O Dhananjaya, of the power and energy which live in him.
Narada said The moment he was recognized by those good men, those foremost among human beings, that ruler of men went up again without touching the surface of the earth, and Yayati being freed from all his troubles again got his place in heaven.
Bedecked with heavenly garlands, clothed in heaven raiment and putting on heavenly ornaments and with heavenly perfumes and endued with heavenly qualities he did not even touch the earth with his feet.
Then did Vasumanas, renowned in this world as the foremost among givers, first uttering these words in a loud voice said to the king.
"The merit that I have earned in this world by my conduct towards all the castes, which can not be found fault with, that too I give you and may you earn that.
The merit that is earned by one who is attached to liberality and the merit that is earned by one who exercises forgiveness and the merit that I have by my sacrificial ceremonies-may you earn all that.”
Then did that foremost among the Kshatriyas, Pratardana too, ever attached to virtue and given to war, said:
“The farne that I have gained in this world, and which is due to my being born in the Kshatriya order, the merit earned by me for being called a hero-is all yours.”
The wise Shibi, the son of Ushinara, then said in a sweet voice Since, to children, or women, as also to those who might be cracked jokes with,
To those who are in danger, to those engaged in a game of dice, as also to those who are suffering from grief and calamities I have never before said a falsehood, by virtue of that truth, wander about in heaven.
I can abandon my life, my kingdom as also all luxuries and objects of desire but not truth, by that do you wander about in heaven.
The truth by which Dharma, the truth by which Agni and the truth by which the performer of a hundred sacrifices has been gratified by me-by virtue of that truth wander about in heaven.
And the royal Rishi Ashtaka too, the son of Madhvi, by the son of Kushika, conversant with virtue, addressing the son of Nahusha who had performed many hundreds of sacrifices, said:
"O Lord the sacrificial rites Pundarika, Gosava and Vajapeya have been performed by me by hundreds; get the merits of these.
I have not considered gems nor wealth, nor sort riches too much for the performance of my sacrifices (that is I have not spared them); by virtue of that truth, do you wander about in heaven."
As one by one his grandsons addressed that ruler of men, so by degrees the king went up to the heaven leaving below the earth.
By this means did all those kings by their good deeds easily save Yayati, who had been turned out from heaven, at that time.
The four grandsons, born in four royal families, and each the perpetuator of a race, sent back by their own virtue, by the sacrificial rites performed by them and gifts made by them, their wise grandfather to heaven.
The kings said O king, we are your grandsons endued with kingly virtues and with all virtues and accomplishments; ascend heaven, O ruler of men.
Chyavana said Do you accept a boon from me. Do you also, O king, tell me what the doubt is that is in your mind. I shall certainly accomplish all your purposes.
Kushika said If you have been pleased with me, O holy one, do you then, O son of Bhrigu, teil me your object in living in my palace for sometime, for I wish to hear it. What was your object in sleeping on the bed I assigned you for, one and twenty days continuously, without changing sides.
O foremost of ascetics, what also was your object, again in going out of the room without speaking a single word.
Why did you, again, without any reason, disappear and once more become visible? Why, O learned Brahmana, did you again lay yourself down on the bed, and sleep, as before, for one and twenty days.
Why did you go out after you were rubbed by us with oil for your bath? Why, also, after having made various kinds of food in my palace to be collected, did you consume them with fire?
What was the cause of your sudden journey through my city on the car? What was your object in giving away so much riches? What was your motive in showing us the wonders of the forest created by your Yogapower.
What, indeed, was your motive in showing, O great ascetic, so many palaces made of gold and so many bedsteads supported on posts of jewels and gems?
Why also did all these wonders disappear from our sight? I wish to hear the cause of all this. Thii.king of all these acts of yours, O perpetuator of Bhrigu's race, I became stupefied.
I cannot comprehend your motive. ( you having penances for wealth, I wish to hear the truth about all those acts of yours in full.
Chyavana said Listen to me as I tell you fully the reasons which had moved me in all these acts of mine. Asked by you, O king, I cannot refuse to enlighten you.
In days of yore, on one occasion, when the deities had assembled together, the Grandfather Brahman said some words. I heard them, O king, and shall now repeat them to you.
On account of a quarrel between Brahmana and Kshatriya energy, there will occur an intermixture in my race. Your grandson, O king, will become endued with great energy and power.
Hearing this, I came here resolved to exterminate your race. Indeed, I came, O Kushika, seeking the utter extermination of your family, in fact, for reducing to ashes all your descendants.
Moved by this motive I came to your palace, O monarch, and said to you I shall observe some vow. Do you attend upon me and serve me dutifully.
While living, however, in your house, I could not see any shortcomings in you. It is for that reason, O royal sage, that you are still alive, for otherwise you would have by this been dead.
It was with this resolution that I slept for twentyone days in the hope that somebody would awake me before I arose out of my own accord.
You, however, with your wife, did not awake me. Even then, O best of kings, I became delighted with you.
Rising from my bed I went out of the chamber without speaking to any of you. I did this, O king, in the hope that you would ask me and thus I would have an opportunity of cursing you.
I then disappeared, and again showed myself in the room of your palace, and once more following Yoga slept for one and twenty days.
My motive was this. Exhausted with toil and hunger you two would be angry with me and do what would be unpleasant to me. It was from this motive that I caused yourself and your wife to be afflicted with hunger.
In your heart, however, O king, the slightest feeling of anger or vexation did not rise. For this, O king, I became highly pleased with you.
When I caused various kinds of food to be brought and then set fire to them, I hoped that yourself with your wife would yield to anger at the sight. Even that act, however, of mine was tolerated by you.
I then ascended the car, o king, and addressed you, saying Do you with your wife bear me! You did what I ordered, without the least scruple, O king! I became delighted at this. The gifts of riches I made could not excite your anger.
Pleased with you, O king, I created with the help of my Yogapower that forest which yourself with your wife did see here. Listen, O king, to the object I had.
For pleasing you and your qucen I made you to have a glimpse of Heaven, All those things which you have seen in these woods, O king, are a foretaste of Heaven.
O best of kings, for a little while I made you and your wife behold, in even your, earthly bodies, some sights of Heaven.
All this was done for showing the power of penances and the reward that is in store for virtue. The desire that arose in your heart, O monarch, at sight of those delightful objects, is known to me.
You became desirous of obtaining the dignity of a Brahmana and the merit of penances, O king, disregarding the sovereignty of the Earth, nay, the sovereignty of very Heaven.
You thought this, O king. The status of a Brahmana is highly difficult to get; having become a Brahmana, it is highly difficult to obtain the status of a Rishi; having become a Rishi it is difficult to become an ascetic.
I tell you that your desire will be fulfilled. From you, O Kushika, will originate a Brahmana who shall be called after your name. The person that will be the third in descent from you shall obtain the status of a Brahmana.
Through the energy of the Bhrigus, your grandson, O king, will be an ascetic gifted with the splendour of fire.
He shall always strike all men, indeed, the inhabitants of the three worlds, 'vith fear. I tell you the truth.
O royal sage, do you accept the boon that is now in your mind. I shall soon start for a sojourn to all the sacred water, Time is expiring.
Kushika said This, O great ascetic, is a high boon in my case, for you have been pleased with me! Let that take place which you have said! Let my grandson become a Brahmana, O sinless one.
Indeed, Let the dignity of Brahmanahood attach to my family, O holy one! This is the boon I pray for! I wish to once more ask you in full, O holy one.
In what way, O delighter of Bhrigu, will the dignity of Brahmanahood attach to my family? Who will be my friend? Who will have my affection and respect?
Vaishampayana said : O great king, having been thus assessed Kunti replied to her heroic lord, king Pandu, the best of the Kurus.
Kunti said: O virtuous one, you should not say so to me. O lotus eyed one, I am your lawfully wedded wife, ever devoted to you.
O mighty armed descendant of the Bharata race, you should in righteousness beget on me greatly powerful children.
O best of men, I shall go to heaven with you. O descendant of Kuru, embrace me to beget offspring
I shall not certainly, even in imagination, accept any other man except you in my embrace. Who is there in this world who could be superior to you?
O virtuous minded man, O large eyed one, hear the (following) Pauranika narrative which was heard by me and which I shall now narrate to you.
"In ancient times there was a king known by the name of Vyushitashva, the expander of the Puru dynasty, who was exceedingly virtuous.
In the sacrifice which that virtuous and mighty armed man performed, the celestial with Indra and Devarshis came.
In the sacrifice of the illustrious royal sage Vyushitashva, Indra was so intoxicated with Soma drink and the Brahmanas with Dakshina (offerings) that the celestial and the Brahmana Rishis performed everything of it themselves. O king, thereupon Vyushitashva began to shine over all creatures.
O king, thereupon Vyushitashva began to shine over all creatures like the sun after the season of frost. O best of kings, he conquered all the monarchs of the east, west, north and south and he exacted tribute from them all.
O king, he was endued with the strength of ten elephants. Vyushitashva did all this in his great Horse sacrifice. O best of the Kurus, the men, learned in the Puranas, sing this verse in order to increase the fame of that king of men, Vyushitashva. Vyushitashva has conquered the whole earth as far as sea. He protects all classes of his subjects as a father protects his own sons. He performed many sacrifices and gave away much wealth to the Brahmanas,
Collecting jewels and precious stones, he performed afterwards great sacrifices. Extracting a large quantity of Soma juice, he performed (the great sacrifice) Soma Sanstha.
O king, his beloved wife was the daughter of Kakshivan, named Bhadra, unrivalled on earth for her beauty.
We have heard, they deeply loved each other. He was seldom separated from his wife. Intercourse with her brought in consumption and he soon died sinking like the sun in its glory. She became, afflicted with great grief at her husband's death.
O best of men, O king, hear how Bhadra, being childless and afflicted with grief, bewailed for her husband. I shall recount it.
Bhadra said: O greatly learned man in religious precepts, women serve no purpose when their husband is dead. She who lives without her husband lives a miserable life.
O best of Kshatriyas, death is preferable to one whom has her husband. I wish to follow the way you have gone. Be kind towards me and take me with you. I am unable in your absence to bear life for a moment. O kind to me and take me soon away.
O best of men, I shall follow you over even and uneven ground. Going with you, I shall never return again.
O king, I shall follow you as a shadow. I shall be always obedient to you. O best of kings, I shall ever remain engaged in doing your favourite works,
O king, O lotus eyed, from this day the heart sucking affliction will always overwhelm me for your death.
Unfortunate am I! some loving couple had no doubt been separated by me in my former life. From this I am separated from you.
O king, she, who lives even for a moment after being separated from her husband that sinful woman, lives in great misery and in hell.
Some loving couple must have been separated by me in my former birth; from that sin, acquired in my former body. O king, I now suffer this great pain in consequence of your separation from me. O king, from this day I shall lie on Kusha grass.
I shall abstain from every luxury, being ever desirous of seeing you. O best of men, show yourself to me. O king of men, O lord, command your wretched and bitterly weeping wife, plunged in great misery.
Kunti said: It was thus she bewailed again and again embracing the corpse (of her husband). She was then addressed by an invisible voice.
The Voice said : O Bhadra, rise up and leave this place. I grant you this boon. O lady of sweet smiles, I shall beget offspring on you.
O beautiful featured lady, lie down with me on your bed on the eighth or the fourteenth day of the moon after the bath of your season.
Kunti said : Having been thus addressed by the invisible voice, the chaste lady (Bhadra), desirous of offspring, did as she was directed.
O best of the Bharatas, O excellent descendant of the Bharata race, that lady gave birth of three Shalvas and four Madras by that corpse."
O best of the Bharatas, you too like him beget offspring by your ascetic power.
Vaishampayana said: When the chief of the Dasharhas had gone away, Yudhishthira, Bhima, Arjuna, the twins (Nakula and Sahadeva), Krishna (Draupadi) and the priest (Dhaumya) ascending costly chariots yoked with excellent horses, departed for another forest. The heroes, each looking like the lord of spirits (Shiva,) distributed (at the time of their departure) Nishkas of gold, cloth and kine to the Brahmanas, learned in Sikha, Akshara and Mantras.
Twenty bodyguards followed them armed with bows, bowstrings, blazing weapons, shafts, arrows and other engines of destruction.
Taking the clothes the ornaments, the nurses and the maid-servants, Indraseni soon followed (the princes) on another chariot.
Thereupon the high-souled citizens, approaching that best of Kurus, walked round him. The principal Brahmanas of Kurujangala cheerfully saluted him.
Dharmaraja (Yudhishthira) together with his brothers saluted them cheerfully in return. Seeing the concourse of the people of Kurujangala, the virtuous-minded king stayed there for some time.
The high-souled hero, the foremost of the Kurus, felt for them as a father feels for his sons; and they too felt for the Kuru chief as sons feel for their father.
That great crowd (of the people of Kurujangala) coming near the Kuru chief stood around him. O king, overwhelmed with shame and with tears in their eyes, they all exclaimed, "Alas, O lord," "Alas, Oh Dharma!"
(They said), “You are the chief of the Kurus, you are our king, we are your subjects. O Dharmaraja, where do you go leaving all these citizens and the inhabitants of the country (your kingdom) as a father leaves his sons.
Fie on the cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Subala (Shakuni)! Fie on Karna! O ruler of men, those sinful wretches always wish evil to you who are so firm in virtue.
O virtuous-minded Dharmaraja of extraordinary deeds, having yourself founded the matchless city of Indraprastha having the splendour of the city of the great god (Kailasa), where do you go leaving us?
O virtuous-minded Dharmaraja, leaving that matchless Sabha, built by Moya, which possesses the splendour of the celestials Sabha, which is like a celestials illusion itself and which is ever guarded by the celestials themselves, where do you go?”
To them in a loud voice said Vivatsa (Arjuna), learned in the rules of Dharma, Artha and Kama, “By living in the forest the king (Yudhishthira) intends to take away the fame of his enemies.
O men, with the Brahmanas at your head, all learned in Dharma and Artha, going to the ascetics, separately and each praying for their grace, represent to them, what is for your supreme good.”
O king, at these words of Arjuna, the Brahmanas and the men of other orders saluted him cheerfully and walked round that foremnost of all virtuous men.
Then bidding farewell to the son of Pritha (Yudhishthira). Vrikodara (Bhima) Dhananjaya and Yajnaseni (Draupadi) and the twins (Nakula and Sahadeva), they at the command of Yudhishthira, sorrowfully returned to their respective house in the kingdom.
The blessed God said Desiring to know your intentions, I said this of affection and out of a desire to find fault with you, nor out of a desire to show my learning, not from anger, nor from a desire of saying something.
I know the greatness of your soul; and I know what strength you possess; and I know also your deeds; and I do not find fault with you.
What good you yourself consider possible to do to the Pandavas, I consider it possible for you to do a thousand times of that.
You along with your friend and wellwishers, are just what you ought to be, being born in such a family worshipped by all the kings.
O Vrikodara, those men, who enquire after the certainty of the consequence of virtue and vice in the next world in a spirit of doubt any matter regarding god or man, can never arrive at the right conclusion.
The same thing which is the cause of the attainment of the object of man is (sometimes) also the cause of his ruin. The effect of human acts therefore is doubtful.
The act recommended to be followed by wise men competent to foresee the evil effects of actions have consequences other than those foreseen, like the winds from heaven (the direction taken by which no one can predict).
The acts performed by a man well advised, well controlled and done in a way not injurious to any body has contrary effect by the dispensations of Providence.
Then, again, the dispensation of the gods, that are not the results of any particular actions, are neutralized by the actions of men; as for instance cold, heat and rain and hunger and thirst, O Bharata.
Over and above the actions that a man is destined to perform, he can do away with others as well at his will; which the Shastras testify.
Since, O son of Pandu, there is no other way for than action. A man should engage in acts with this knowledge; and the result will be brought about by both preordainment and action.
He who engages in action with this knowledge is not annoyed at failure; nor is he elated with success.
In this sense, O Bhimasena, did I speak; and I did not mean that in a battle with the enemy; success would be absolutely theirs.
I am speaking all this to you; as when a man's intellect is confused, he should not be wholly devoid of cheerfulness; nor yield wholly to sadness or dullness.
At the dawn of day, going near Dhritarashtra, O son of Pandu, shall I try to effect peace without a sacrifice of your interests.
If they consent to peace, then unending fame will be mine; while your desires will be fulfilled and advantage will accrue to them.
If however they stick to their resolve and not listen to my advice, in that case there will be a terrible war among the sons of Kuru.
In this battle, O 0 Bhimasena, the responsibility of guiding the car of war rests on you; while Arjuna will draw the car, on which will be seated other persons.
The war taking place, I shall drive Vibhatsu's car; for such is the desire of Dhananjaya and not because I myself am desirous of fight.
Therefore did I, fearful of the direction your inclination might follow from your words which were like those of an eunuch, rekindle your energy, O Vrikodara.
Shaunaka said: Your father read the whole of the Puranas in the days of yore. O Son of Lomaharshana, have you also made them your study?
There are in the Puranas interesting stories and the history of the first generations of the wise men. We have heard them all recited by your father.
I am desirous of hearing the history of the Bhrigu race. Tell us that history. We are all attention to listen to you.
Sauti said : That which was formerly studied by the noble Brahmanas, which was studied and narrated by Vaishampayana and others.
Which was also studied by my father, has been acquired by me. Hear with all attention, O descendant of the Bhrigu race, the history of your race, respected by Indra and all the celestials, all the Rishis and the Marutas. In this great race the great and blessed Rishi Bhrigu was born.
I shall properly relate, O great Rishi, the history of this race, as it is in the Puranas. We are told that great Bhrigu was begotten by selfexisting Brahma from the fire at Varuna's sacrifice. Bhrigu had a beloved son, named Chyavana.
Chyavana had a virtuous son, named Pramati. He had a son, named Ruru by Ghritachi.
Ruru had a son by his wife Pramadvara. O Shaunaka, he was your grandfather; he was very virtuous and greatly learned in the Vedas.
He was devoted to asceticism, had great repute, was learned in the Shruti, truthful, virtuous, well-regulated in his meals and was the most eminent amongst the learned in the Vedas.
Shaunaka said : O Son of Suta, why was the illustrious son of Bhrigu named Chyavana? I ask you, tell me all about it.
Sauti replied : Bhrigu had a very beloved wife, (named Puloma) who became quick with child by him.
When the virtuous and chaste Pauloma was in that condition, one day the greatly famous and virtuous Bhrigu, leaving her at home, went to perform his ablutions. And it was then that a Rakshasa, named Puloma, came to the Rishi's hermitage.
He, having entered into the hermitage, saw the irreproachable wife of Bhrigu. Seeing her he was filled with lust and lost his reason.
Seeing that a guest had come, beautiful Puloma, entertained him with roots and fruits of the wood.
O Rishi, the Rakshasa, having seen her, burnt in lust. He was very much delighted and he determined to carry away the irreproachable lady.
He said, “My desire is fulfilled.” So saying he seized that beautiful lady and carried her away. And in fact that lady of captivating smiles, was formerly betrothed to the Rakshasa by her father.
But he afterwards gave her away to the Rishi Bhrigu in due rites. Since then, O descendant of the Bhrigu race, this wound rankled deep in the heart of the Rakshasa.
He thought this very good opportunity to carry the lady away. Then he entered into the room of the holy fire where it was brightly burning.
The Rakshasa asked the burning fire, “O Agni! tell me whose rightful wife this lady is.
You, O Agni, is the mouth of celestials, tell me, I ask you. This beautiful lady was formerly betrothed to me;
was a But her vile father subsequently gave her to Bhrigu. (Tell me truly) if she can be truly called the wife of Bhrigu.
As I have found her alone in the hermitage, I am determined to carry her away by force. My heart burns with rage when I think that Bhrigu has obtained this beautiful woman who was betrothed to me.
Thus did the Rakshasa ask the flaming fire again and again, whether the lady was Bhrigu's wife.
“O Agni, you always dwell in every creature as the witness of their piety and impiety. Answer my question truthfully.
Bhrigu has appropriated her who was chosen by me as my wife. Tell me truly therefore, whether she is not truly my wife by first choice.
Hearing from you whether she is Bhrigu's wife or not, I shall carry her away from the hermitage even in your presence. Therefore, answer me truthfully."
Sauti said: Having heard his words, the seven flamed Deity felt himself very much in difficulty. He was afraid to tell an untruth and was equally afraid of Bhrigu's curse. He at last slowly said.
Agni said : "O Rakshasa, it is true that this Puloma was first betrothed to you, but she was not taken by you with (the necessary) holy rites and invocations.
And her father gave this famous Puloma to Bhrigu in gift. He did not give her to you.
O Rakshasa, she was duly taken by Bhrigu as his wife in my presence with all the Vedic rites.
This is she, I cannot tell a falsehood. O best of Rakshasa, falsehood is never respected in this world.
Narada said This excellent and spacious city is known by the name of Hiranyapura. It is the city of the Daityas and the Danavas, who practice a hundred different illusions,
It having been built with no little care by the divine architect (Vishvakarama) and planned by Maya (Danava) was placed in these nether regions-the Patalam.
Here the Danavas, endued with great spirit and energy, practicing a thousand kind of different illusions, inhabit. They were, in the days of old, heroes who had received the grant of boons.
By Shakra, by Yama or by Varuna or by any body clse they were incapable of being brought inder subjugation; as also by the Lord of wealth (Kubera).
The Asuras, known as Kalakhanjas who have their origin in the feet of Vishnu and the Rakshasas, known as Yatudhanas who have their origin in the feet of Brahma, gifted with teeth and of fearful impetus and endued with strength equal to the force of the wind and with the heroism of illusion, live here, O Matali.
The Danavas named Nivatkavachas, who are hard to be vanquished in battle (also live here.) You know how Shakra is not able to cope with them.
Yourself and your son Gomukha, O Matali and the king of the gods, the lord of Sachi, with his son, have been repulsed by them.
See these mansions, O Matali, made of gold and silver and embroidered with suitable workmanship filled up according to their scientific principles.
Decorated with Vaidurya-gems and with corals and with the species of white marble, called Arka and with the shining gems, called Vajrasara,
They shine as if, made of bricks and set with Padmaraga gems, and they look as if made of stones or of wood.
They are lustrous like the rays of the sun; and are blazing like the fire and set with cluster of gems and precious stones; they are high and stand close to one another.
All these are incapable of being described with reference to their beauty, to with reference to the materials they are made of. They are erected with many advantages and comforts; and they have answered these objects very well. They are of a large size.
Look at the sporting grounds of the Daityas; and look at the resting places and beds, as also these vessels and seats set with gems and of great value.
Look at these walls which are like masses of clouds; and these fountains of water and also the trees producing flowers and fruits at their will, which can also be removed from one place to another at their pleasure.
See, O Matali, in these regions if there is a bridegroom who is to your liking or else we shall go to another direction of this earth.
Matali then said to him who spoke thus, "O celestial Rishi, I cannot do what would not be to the liking of the dwellers of the heaven.
The gods and the Danavas, though brothers, are in open enmity with each other and how can I approve of an alliance with the enemies.
It is better that we should go elsewhere. It is not proper that we should seek among the Danavas. I know your nature and know that you desire to sow discord."
Markandeya said : Skanda was adorned with a golden armlet and garland; he wore a crest and crown of gold; his eyes were gold coloured and they were very bright.
He had sharp teeth, he was clad in a red garment, he looked very handsome, he had a most charming appearance, he possessed all good characteristics, he was the favorite of the three worlds.
He was a giver of boons, he was brave and youthful and he was adorned with ear-rings. When he was resting, the goddess of wealth, looking like a lotus and assuming a body, came to him.
When he became thus possessed of the goddess of wealth, that illustrious and delicate being looked like the full moon.
The high-souled Brahmanas worshipped that greatly powerful one and the great Rishis spoke thus to Skanda.
The Rishis said: O golden egg-born one, may prosperity come to you. May you be the cause of doing good to the world. Though you have been born in six nights, all the worlds have come to your subjection.
O foremost of celestials, you have removed all their fears, therefore become the Indra of the three worlds and thus remove their cause of apprehension.
Skanda said: O great ascetics, what Indra does with all this worlds? How does that lord of the celestials unceasingly protect the hosts of gods?
The Rishis said: Indra gives strength, power, effspring and happiness to all beings. When propetiated that lord of the celestials bestows on all creatures all the objects of their desire.
He destroys the wicked and fulfill the desires of the righteous. That destroyer of Bala assigns to all creatures their various duties. He officiates for the sun and the moon in places where there is no sun and the moon. When occasion requires he acts for fire, air, earth and water. These are the duties of Indra. His capacities are immense. You, too, are greatly powerful; therefore, O hero, become our Indra.
Indra said: O mighty armed one, O excellent being, make us happy by becoming the lord of all of us. You are worthy of the honour; therefore we shall instal you this very day.
Skanda said: O Indra, continue to rule over the three worlds with self-possession and with a desire for (new) conquests. I shall remain your humble servant. I do not desire to get your sovereignity.
Indra said: O hero, your prowess is wonderful. Therefore vanquish the enemies of the celestials. People have been greatly astonished to see your unirivalled prowess.
I have been bereft of my prowess. Defeated as I am by you, if I am now to act as Indra, I will not be able to command the respect of all creatures. Every one would be busy to bring about disunion, then O lord, they would be the partisans of one or other of us.
O greatly powerful one, when they will form themselves into two distinct factions, war as before would be the result of that disunion. In that war you will undoubtedly be able to defeat me at your pleasure and then to become the lord of all the worlds. Don't think on this subject.
Skanda said: O Indra, you are my king as well as that of the three worlds. May prosperity come to you. Tell me if I can obey any of your commands.
Indra said: O greatly powerful one, O Skanda, at your command I shall continue to act as Indra. If you have said this deliberately and earnestly then hear me how you can gratify your desire to serve me. Become the generallissimo of the celestial army.
Skand said: Instal me (then) as the generallisimo (of the celestial army) for the destruction of the Danavas, for the good of the celestials and for the well-being of Brahmanas and kine.
Markandeya said : Thus having been installed by Indra and all the other celestials and honoured by the great Rishis, he looked exceedingly grand. The golden umbrella (held over his head) looked like a halo of blazing fire.
O foremost of men, that illustrious deity, the vanquisher of Tripura (Indra) Lord Shiva with his wife came there and put round his neck the celestial garland of gold mady by Vishwakarma.
That exalted god Vrishadhvaja (Siva) honoured him with a joyous heart. That deity is called Rudra by the Brahmanas and therefore Skanda is called the son of Rudra.
The semen ejaculated by Rudra converted in the form of a white mountain. The constalations Krittikas etc. had transmitted the was fire semen at that white mountain made of Rudras semen.
As Rudra was seen by all the dwellers of heaven to honour Guha (Skanda), the foremost of all accomplished beings is for this reason called the son of Rudra.
The child had his birth from the action of Rudra entering into the constitution of the deity of fire and for this reasort Skanda is called the son of Rudra.
O descendant of Bharata, as Rudra, that fire god, (Skanda) Svaha and the six wives (of the seven Rishis) were the cause of the birth of the great deity Skanda, so was he for that reason called the son of Rudra.
That son of the deity of fire was clad in a pair of red cloths. He thus looked like the sun peeing from behind a mass of red clouds.
The red cock given to him by the fire god became his sign. When sitting on the flag-staff of his car it looked like the very image of the all destroying fire.
The presiding deity of the power which gives voctory to the celestials, which is the direction of all exertions of all creatures and which constitutes their glory, then came to him.
A mystreious charm entered into his constitution, the charm which manifests its power on the battle field. 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 onborn virtues of Skanda.
Thus installed by all the celestial, he looked pleased and complacient. Dressed in his best style, he looked as beautiful as the full moon.
The much esteemed incantation of the Vedic hymns, the music of the celestial musicians, the songs of the celestial and the Gandharvas then rose on all sides.
Surrounded by the well dressed Apsaras, by many gay and happy looking Pishachas and by the celestial, that son of Agni sported in all his grandeur. To the dwellers of heaven, the installed Skanda looked like the sun rising after the darkness has passed away. Then thousands of the celestial forces.
Saying “You are our lord”, came to him from all directions. That exalted one, surrounded by all creatures and praised and with honoured by them, encouraged them in return. Satakratu (Indra) also, after having installed Skanda as the generallissimo of the celestial army.
Remembered Devasena whom he had once rescued. "This one has undoubtedly been destined by Brahma himself to be the husband of that lady," thus reflecting, the slayer of Vala (Indra) brought her adorned all ornaments; and he then thus spoke to Skanda, “O foremost of the celestial, even before your birth this lady was destined to be your wife by the Self-create (Brahma); therefore with due rites and Mantras accept her hand, her right hand which is like a lotus." Having been thus addressed, he accepted her hands in due rites.
Brihaspati learned in Mantras performed all necessary prayers and oblations. Thus Devasena became known amongst men as the wife of Skanda.
She was also called by the Brahmanas as Shashti, Lakshmi, Asha, Sukhaprada, Sinivali, Kuhu, Sadvritti and Aprajita.
When Skanda was married to Devasena, the goddess of wealth in her embodied form waited upon him with diligence. As Skanda attained celebrity on the fifth lunar day, it was called Sripanchami; and as he obtained his object in the sixth, that day was considered to be a great tihi.
Having saluted Narayana and Nara the best of mal beings, as also Sarasvati the Goddess of learning, let us cry success.
Janamejaya said Having heard of that fighting with iron bolts between the heroes of the Vrishni and the Andhaka races, and having been informed also Krishna's departure from this world, what did the Pandavas do?
Vaishampayana said, Having heard the particulars of the great destruction of the Vrishnis, the Kaurava king was determined on leaving the world. He addressed Arjuna saying—'O you of great intelligence, it is time which cooks every creature (in is cauldron), I thing that what has taken place is due to the cords of Time (with which he binds us all). You should also see it.'
Thus addressed by his brother, the son of Kunti only repeated the word, “Time, Time!' and fully endorsed the view of his eldest brother endured with great intelligence.
Knowing the resolution of Arjuna, Bhimasena and the twins fully endorsed the words which Arjuna had said.
Determined upon retiring from the world for acquiring merit, they brought Yuyutsu before them. Yudhishthira made over the kingdom to the son of his uncle by his Vaishya wife.
Installing Parikshit also on their throne, as king, the eldest brother of the Pandavas, filled with sorrow, addressed Subhadra, saying, 'This son of your son will be the king of the Kurus. The survivor of the Yadus, viz., Vajra, has been made a king.
Parikshit will rule in Hastinapur, while the Yadava prince, Vajra, will rule in Shakraprastha. You should protect him, Never set you heart on sin,
Having said these words, king Yudhishthira, the just, alone with his brothers, promptly offered oblations of water to Vasudevas of great intelligence, as also his old maternal uncle, and Rama add others. He then duly performed the Shraddhas of all those kinsmen.
The king, in honour of Hari, and naming him repeatedly, fed the Dvaipayana Vyasa, and Narada, and Markandeya having penances for wealth, and Yajnavalkya of Bharadvaja race, with many delicious food.
In honour of Krishna, he also gave away many jewels and gems, and presses and clothes, and villages and horses and cars, and female salves by hundreds and thousands to foremost of Brahmanas. Calling the citizens, Kripa was installed as the preceptor and Parikshit was made over to him as his disciple, O chief of Bharata's race! Then Yudhishthira once more summoned all his subjects.
The royal sage informed them of his desire. The citizens and the villagers hearing it kings' words became stricken with anxiety and disapproved of them. “This should never be done'—said they to the king.
The king, knowing the changes brought about by time, did not listen to their advice. were Possessed of righteous soul, he persuaded the people to submit his views.
He them made up his mind he leave the world. His brothers also formed the same resolution. Then Dharma's son Yudhishthira, the king of the Kurus, renouncing his ornaments, wore barks of trees Bhima and Arjuna and the twines, and the illustrious Draupadi similarly clad them salves in barks of trees, O sing. Having caused the preliminary rites of religion, O chief of Bharata's race which to bless them in the accomplishment of their design, those foremost of men renounced their sacred fires to the water. Seeing the preaches in that guise the ladies wept aloud.
They seemed to look as they had looked formerly when with Draupadi forming the sixth in number they had left the capital after their defect at dice. All the brothers, however, were infinitely delighted at the prospect of their retirement.
Ascertaining the desire of Yudhishthira and seeing the destruction of the Vrishnis, no other course of action could satisfy them then. The five brothers, with Draupadi forming the sixth, and a dog forming the seventh, started on their Journey. Thus did king Yudhishthira depart, himself heading a party of seven, from the city of Hastinapur. The citizens and they royal ladies followed them for some distance.
None of them, however, could venture to address the king for persuading him so give up his intention. The citizens then returned.
Kripa and, others stood around Yuyutsu as their centre, Ulupi the daughter of the Naga chief, O you of Kuru's race, entered the waters of Ganga.
The princess Chitrangada started for the capital of Manipur. The other ladies who were the grandmothers of Parikshit gathered around him.
Meanwhile the great Pandavas, O you of Kuru's race, and the illustrious Draupadi, having observed the preminary fast, started with their faces towards he est.
Seeing themselves on Yoga those great ones, resolved to observe the religion of Renunciation, passed through various countries and teached various rivers and seas.
Yudhishthira proceeded first Behind him was Bhima;. next walked Arjuna; after him were the twins in the order of their birth; behind them all, O foremost one of Bharata's race, went Draupadi, that first of women, endued with great beauty, of dark Complexion, and having eyes like lotus petals.
While the Pandavas started for the forest a dog followed them, Proceeding on, those heroes reached the sea of red waters.
Dhananjaya had not thrown off is celestial bow Gandiva nor his couple of inexhaustible quivers, actuated, O king by the cupidity for valuable things.
The Pandavas there saw the God of Fire standing before them like hill. Closing their way, the god stood there in his embodied form.
The deity of seven flames then addressed the Pandavas, saving—'O heroic sons of Pandu, known me as the God of Fire.
O mighty-armed Yudhishthira, O Bhimasena who are a scorcher of enemies, O Arjuna, and O twines of great courage, listen to what I say!
Oforemost ones of Kuru's race, I am the God of Fire. The forest of Khandava was burnt by me, through the power of Arjuna and of Narayana himself.
Let your brother Phalguna proceed to the forest after casting off Gandiva, that great weapon. He has no longer any necessity for it.
That precious discus, which was with the great Krishna, has disappeared (from the world).. When the time again comes, it will return into and his hands.
This foremost of hows viz., Gandiva, was procured by me from Varuna for the us of Partha. let it be made over to Varuna himself.
At this, all the brothers requested Dhananjaya to do what the god said. He then threw into the waters (of the sea) both the bow and the couple of inexhaustible quivers.
After this, O chief of Bharata's race the God of Fire disappeared then and these the heroic sons of Pandu next went out with their faces turned towards the South.
Then, by the northern coast of the salt sea, those princes of Bharata's race, went to the south west.
Turning next towards the west, they saw the city of Dwraka covered by the ocean.
Turning next to the north, those foremost ones went on observant of Yoga, they were desirous of going round the whole earth.
Yudhishthira said If any person, desirous of accomplishing acts of charity and sacrifices, fails to find (the necessary) wealth, and thirst of wealth gets the better of him, what course should he pursue to obtain happiness?
He who makes no difference between two opposite agents, viz., pleasure and pain, honour and insult, etc., who never troubles himself for the gratification of his desire for worldly possessions, who observes veracity of speech, who has freed himself from all kinds of attachment, and who has renounced his desire for action, is, O Bharata, a happy man.
The ancients say these are the five means by which perfect tranquility or emancipation could be obtained. These are called Heaven. These are Religion. These form the highest happiness.
Regarding it is cited the old story of what Manki had sung, when freed from attachments. Hear it, O Yudhishthira.
Manki, desirous of wealth, found that he was doomed to an unending series of disappointinents. With a little remnant of his property hc purchased at last a couple of young bulls with a yoke for training them (to pastoral labour).
One day the two bulls, properly yoked, were taken out for training (in the fields). Shying at the sight of a camel which was lying down on the road, the animals suddenly ran towards the camel, and fell upon its neck. Enraged at finding the bulls fall upon its neck, the camel, possessed of great speed, got up and ran with full speed, bearing away the two helpless creatures dangling on either side of its neck.
Beholding his two bulls thus carried away by the strong camel, and seeing that they were: on the point of death, Manki began to say,-If it is not ordained by destiny, wealth can never be obtained even by a clever man strenuously and confidently striving and skilfully doing all that is necessary towards the accomplishment of his object.
I had, all along, tried by all manner and means, and with great devotion, to acquire riches. But all this misfortune to my property is due to Destiny.
My bulls are carried away, rising and falling, as the camel is running in the uneven course. This event seems to be an accident like the one brought about by the crow to a ripe fruit while perching on a palmyra free.
Alas, those dear bulls of mine are dangling on the camel's neck like a couple of gems! This is the result of Destiny alone. Exertion is of no avail in what is due to Chance.
Or, if the existence of anything like Exertion (as a resulting factor) be admitted, a little more scrutiny would find that Destiny is at the bottom.
Therefore, he who is desirous of happiness, should renounce all attachment. He who is indifferent to worldly surroundings, has renounced all desires for acquiring wealth, can sleep happily.
He, it was well-said by Shuka while going to the great forest from his father's house, renouncing everything.
Amongst these two, viz., one who obtains the fruition of all his desires, and one who renounces all desires, the latter, who casts off everything is superior to the first who obtains the fruition of all his desires.
No one could ever attain to the end of desire. Only he who is destitute of knowledge and judgement feels and avidity for protecting his body and life.
Renounce all desire for action. O my Soul which has become a prey of cupidity, adopt tranquillity by freeling yourself from all worldly attachments. Repeatedly have you been cheated (by phantomis of hope). How is it that you do not still free yourself from attachments?
If I am not one who deserves to be crushed by you, if I am one with whom you should play in delight, then, O my wealth-coveting Soul, do not induce me towards cupidity.
You have now and again lost your hoarded wealth! O my wealth-covering and foolish Soul, when will you succeed in getting rid of your desire for wealth?
Shame on my foolishness. I have become a toy of yours. It is thus that one becomes a slave of others.
No one born on Earth did ever attain to the end of desire, and no one who will be born hereafter will succeed in attaining to it. Renouncing all acts, I have at last been roused from sleep. I am now awake.
Without doubt, O Desire, your heart is hard like that of an adamant, since though affected by a hundred reverses, you do not break into as many fragments.
I know you, O Desire, and all those things that are dear to you. Seeking what is dear to you, I shall feel happiness in my own Self.
O desire, I know your origin. You originate from Will. I shall, therefore, avoid Will. You will then be rooted out.
The desire for wealth can never yield happiness. If acquired, the acquirer feels great anxiety. If lost after acquisition it is felt like death. Again acquisition itself, is very uncertain.
Wealth cannot be secured by even the surrender of one's person. What can be more painful than this? When acquired, one is never gratified with its quantity, but one continues to hanker after it.
Like the sweet water of the Ganges, riches only enhances one's hankering. It is my destruction. I am now awakened. Do you, O desire, leave me.
May that desire which resides in this my body,-this compound of (five), elements,-go wherever it likes and live happily wherever it likes.
I do not like you all who are not of the Soul, for you bring on Desire and Cupidity! Forsaking all of you I shall seek refuge with the quality of Goodness.
Seeing all creatures in my own body and my own mind, and devoting my reason to Yoga, my life to the instructions of the wise, and soul to Brahma, I shall happily rove through the world, without attachment and without calamities of any kind, so that you may not be able to plunge me again into such sorrows.
If I continue to be unruffled by you, O desire, I shall necessarily be without a path (by which to effect my salvation). You O desire, are always the parent of thirst, of sorrow, and of fatigue and toil.
I consider the sorrow that one feels at the loss of wealth is proportionately greater than what one feels under any other adverse circumstance. Relatives and friends forsake him who has lost his wealth.
With all sorts of humiliation numbering by thousands, there are many other faults in property which are even much more painful. On the other hand, the very small happiness that resides in wealth is mingled with pain and sorrow.
Robbers kill, in the sight of all, the person who has riches, or torment him with all sorts of severity, or put him into fright now and again.
At last, after a long time, I have realised that the desire for wealth is attended with sorrow. Whatever the object, O desire, upon which you set your heart, you force me to follow it! You are without judgement. You are a fool. You are difficult of being satisfied. You can never be contented. You burn like fire.
You do not enquire when following the object you pursue, whether it is easy or difficult of attainment. Like the nether region you cannot be filled to the brim. You wish to cast into grief. From this day, O desire, I am incapable of living with you.
I who was disappointed, at first, at the loss of my property, have now attained to the high state of perfect freedom from attachments. At this moment I no longer think of you and your train. I
I had, before this, felt great misery on your account. I do not (now) regard myself as devoid of intelligence. Having taken to Renunciation on account of the loss of my property, I now can .rest, being freed from every kind of fever.
I cast you off, O Desire, with all the passions of my heart. You shall not, again, find any place in me nor shall you sport with me.
I shall forgive them who will slander or speak ill of me. I shall not harm even when I am injured. If anybody from aversion speaks disparagingly of me, without caring for those disagrccable words shall greet him courteously. With a contented heart and with an easy mind, I shall always live upon what I may obtain for myself.
I shall not gratify those wishes of yours which are inimical to me. Indifference to worldly concerns, renunciation, contentment, tranquillity, veracity, self-control, forgiveness, and universal mercy, have now come to be my qualifications.
Therefore, let Desire, Cupidity, Thirst, and Miserliness, bid me aided. I have now taken to the path of Goodness.
Having renounced Desire and Cupidity, my happiness has now been great. I shall no longer surrender myself to the influence of Cupidity, nor shall I undergo the pangs of misery like a person of impure soul.
Inasmuch as one renounces his desires so sure is he to reap his deserts. Truly he who surrenders himself to Desire always undergoes the pangs of misery.
Whatever passions arising from Desire are cast off by a person, all come under the category of Passion. Sorrow and shamelessness, as also discontent, all owe their origin to Desire and Wealth.
As in the hot summery a person plunges himself into a cool lake, I have now merged myself into Brahma. I have renounced work. I have extricated myself from grief. Unalloyed happiness has now come to my share.
The happiness which results from the fruition of Desire, or the serene happiness which one enjoys in heaven, is not equal to a sixteenth part of that which springs from renunciation of all kinds of thirst.
Laying axe at the root of desire, which with the body makes an aggregate of seven, and which is a bitter foe, I have made my way to the immortal city of Brahma and there shall I pass my days in happiness like a king.
Putting his faith upon such, intelligence, Manki succeeded in freeing himself from attachments, by his self-renunciation and obtained the blissful region of Brahma.
Forsooth, on account of the loss of his two bulls, Manki attained to immortality. In fact, because he laid the axe at the very roots of desire, he succeeded, through that means to obtain for himself supreme happiness.
Yudhishthira said O you who are an adept in the mystery a human conduct, tell me what course of person should pursue to succeed in this world, freed from grief. And how should he behave himself to gain his end?
Bhishma said Regarding it is cited the old story of the discourse between Prahlada and the sage Ajagara.
Once on a time king Prahlada endued with great intelligence, enquired of a wandering Brahmana of great intelligence and of a purified and tranquil soul.
Prahlada said Shorn of desire, with a purified soul, of humans disposition, and given to the practices of self-restraint, without desire of action, free from malice, agreeable in speech, endued with dignity and intelligence and wisdom, you live (in simplicity) like a child.
You never covet for any kind of gain, nor are you overpowered with any kind of loss. You are always cheerful, O Brahmana, and do not seem to have any liking for anything in the world.
While all other creatures are being carried away in the stream of desire and passion, you are perfectly indifferent to all works of Religion, Profit and Pleasure. You seem to be in a state of quietude, having nothing to disturb the perfect equanimity of your soul.
Regardless of all sensuous enjoyments, you move like an emancipated self, only witnessing everything, (but never taking part in anything).
O sage, what is your wisdom, what your learning, and what your behaviour (through which all this has become possible)? Tell me this without delay, if, O Brahmana, you think it will conduce to my well-being.
Thus questioned by by Prahlada, that intelligent Brahmana who was well-conversant with the duties of the world, answered him in words of melodious sounds and of great significance.
Behold, O Prahlada, the origin of creatures, their growth, decay, and death, cannot be ascribed 10 any intelligible cause. It is for this reason that I do not give way to either joy or SOITOW.
All the propensities (for action) in the universe may be seen to come from the innate nature of the creatures. All things (in the universe are dependent on their respective nature. Hence I am not delighted with anything.
Behold, O Prahlada, all kinds of union are subject to severance. All acquisitions are certain to end in destruction. Hence I never set my heart upon the acquisition of any object.
All things possessed of attributes are sure to come to an end. What remains there for å person then to do who (like me) is familiar with both the origin and the end of things.
The end is noticeable of all aquatic creatures of large or small bodied in this ocean.
I see also the death, which is manifest, O chief of Asuras, of all things, mobile and immobile, belonging to the earth.
O best of Danavas, death comes in season even to the strongest of winged creatures which float in the air.
I see again that the luminous bodies, large and small, which range the firmament, fall down when their time comes.
Seeing all created things to be ihus subject to death, endued with knowledge, and thinking all things to be possessed of the same nature, I sleep in comfort with no thought to disturb me.
If I get without trouble a heavy meal I waver not to enjoy it. On the other hand, I am used to pass many days together without tasting anything.
Sometimes people feed me with luxurious edibles in profusion, sometimes with a small quantity, sometimes even with less, and sometimes I get no food at all.
I sometimes eat only a portion of a grain; sometimes the dry sesame cakes from which the oil has been expressed. I sometimes eat rice and meat and other food of the richest kind.
Sometimes I sleep on an elevated bedstead of the best kind; sometimes I sleep on the naked Earth; sometimes I lay myself down on a comfortable bed made within a fine palace or a beautiful mansion.
Sometimes I am clad in rages, sometimes in sackcloth, sometimes in raiments of fine texture, sometimes in deer-skins, sometimes in richest robes.
I never reject such enjoyments as are not inconsistent with virtue and as can be secured without effort. I do not at the same time, stir myself for gaining objects difficult of acquisition.
The rigid vow I have betaken to, is called Ajagara. That vow can secure immortality. It is auspicious and griefless. It is peerless and pure. It is in harmony with the advises of the sages. It is disregarded by persons of weak intellect who never practise it. With pure heart I conduct myself in accordance with to it.
My mind never swerves from this vow. I have not swerved from the practices of my order. I am abstemious in everything. I know the past and the present. Shorn of fear and anger and cupidity and errors of judgement, I practise this vow with a pure heart.
There are no interdictions in respect of good and drink and other objects of enjoyment for one practising this vow. As everything is dependent on destiny, there is no observance of the consideration of time and place for one like us. The vow I practise contributes to true happiness of the heart. It is never followed by those that are wicked. I observe it with a pure heart.
Led by cupidity, men pursue different kinds of wealth. If foiled in the attempt, brokenhearted and dispirited the become. Thinking properly upon all this by the help of my intelligence which has penetrated the truths of things, I practise this vow with pure heart.
I have seen persons in distress seeking, for the acquisition of wealth, the shelter of both good and bad men. Devoted to tranquillity and with my passions under control, I observe this vow with a pure heart.
Seeing by the help of truth, that happiness and misery, profit and loss, attachment, and renunciation, life and death are all ordained by destiny, I observe this vow with a pure heart.
Shorn of fear and attachment and errors of judgement and pride, and possessed of wisdom, intelligence, and understanding, and devoted to tranquillity, and hearing that large snakes, without stirring out enjoy the fruit that comes to them of itself, I follow their practice with a pure heart.
Without restrictions of any kind in respect of bed and food, endued by my nature with Self-restraint, abstemiousness, pure vows, truth and purity of conduct, and without any desire to store (for future use) the rewards of action, I observe, this vow with a delighted and pure heart.
All causes of grief have fled from me on account of my having ridden over desire. Having received an accession of light, I observe this Vow with a pure heart, for controlling my soul which is thirsty and uncontrolled but which is capable of depending upon itself.
Without paying any attention to the matters, towards which my heart, mind and words would like to lead me, and knowing that the happiness which these afford is both hard of being acquired and transitory, in duration, I follow this vow with a pure heart.
Learned and highly intelligent men, desirous of giving a publicity to their own feats, have while supporting their own theories and censuring those of others, indulged in vague expressions in delivering themselves on the topic which is beyond the scope of argumentation.
Foolish men cannot properly understand this vow. I, however, see that it kills Ignorance. To safeguard against this immortality and various sorts of evil. I travel among men, having controlled all shortcomings and having freed myself from thirst thirst after material enjoyments.
That great person who, having freed himself from attachments and got rid of fear, cupidity, foolishness, and anger, follows this Ajagara vow, or indulges in this sport, as it may be called, surely spends his time in great happiness.'
Arjuna said The excellent and mysterious words, relating to the Supreme Self and the individual Self, which you have spoken to me, have removed my delusion.
O lotus-eyed one, I have heard elaborately from you the mystery of production and dissolution of things, and also about your inexhaustible greatness.
O great Lord, what you have said yourself is even so (perfectly true). I desire to see, O best of beings, your divine form.
If, O Lord, you think that I am competent to see that form, then, O Lord of mystic powers, show me your inexhaustible form.
The great One said Behold, Partha, my forms by hundreds and thousands. They are various divine, and different in colour and form.
Behold the Adityas, the Vasus, the Rudras, the Ashvins and the Maruts. Behold, 0 Bharata, innumerable wonders, not seen by you before.
Behold, Gudakesha, the entire universe of movable and immovable and whatever else you wish to see, all collected together in my this body.
But you are not fit to see Me with your these eyes. Therefore, I give you divine sight. Behold now my great mystic nature.
Sanjaya continued O great king, having said this, the mighly lord of mystic powers, Hari, revealed to Partha his great divine form.
With many mouths and eyes, with many wonderful aspects, with many celestial ornaments, with many upraised celestial weapons.
Adorned with celestial garlands and robes, embalmed with celestial fragrance, and full of every wonder; it is resplendent and infinite with faces turned on all sides.
If splendor of one thousand suns burst forth all at once in the sky, that would be something like the splendor of that great one.
Then the son of Pandu (Arjuna) saw the entire universe, divided and subdivided into many parts, but all collected together in the body of that God of all gods.
Then filled with amazement, Dhananjaya, with his hairs standing on end, his head lowly bowed down and his hands joined together, addressed the great God thus:
Arjuna said I behold, O Great God, all the celestial and all the varied hosts of creatures. I behold Brahma seated on his lotus-seat; I behold all the great Rishis and divine Nagas.
O you of infinite forms, I behold you on every side with innumerable arms, bellies, mouths, and eyes. O Lord of the universe, O you of universal form I do see neither your end, nor middle, nor the beginning.
I behold you immeasurable, you whom it is difficult to look at. I behold you bearing your diadem, mace and discus glowing on all sides, possessing a mass of energy, and being subdued with the effulgence of the blazing fire of the sun.
You are imperishable and the Supreme object of this universe. You are undecaying and the guardian of everlasting virtue. I find you the eternal great Being.
I behold you without beginning, middle and end. I behold you possessing infinite prowess and innumerable arms, having the sun and the moon as your two eyes, and the blazing fire as your mouth; I behold you heating the universe with your own great energy.
The space between heaven and earth and all the points of the horizon are pervaded by you alone. The three worlds tremble, O supreme Self, at the sight of your this marvelous and fierce form.
Hosts of celestial enter into you, some perhaps being afraid pray with joined hands, saying Hail to thee. Hosts of great Rishis and Siddhyas praise you with innumerable hymns of praise.
The Rudras, the Adityas, the Vasus, the Sadhyas, the Visvas, the Ashvins, the Maruts, the Ushmapas, the Gandharvas, the Yakshas, the Asuras, and hosts of Siddhyas see you; and they are all amazed.
O mighty-armed, all creatures frightened, and I am seeing also your mighty form with many mouths and eyes, with innumerable arms, things, feet and bellies, and terrible on account of many tusks.
I can no longer command courage or enjoy peace of mind, seeing your mighty forin which are is touching the very skies, which is fiery radiant, many winged, widely open mouthed and with large and blazing eyes.
Seeing your mouth terrible with tusks and fearful as the all-destroying Fire at the final end of the Yuga, I cannot recognize the points of the horizon or command my peace of mind.
All the son of Dhritarashtra, together with the host of kings, Bhishma Drona and Suta's son, Karna, with even the principle warriors of our side.
Are quickly entering your terrible mouths, rendered more terrible by they tusks. Some, with their heads crushed, stick at the interstices of your teeth
As many currents of waters, flowing through different channels, roll rapidly into the ocean, so these heroes of the world enter into your blazing mouth.
As insects for their own destruction rush in increasing speed into the blazing fire, so these men, with unceasing speed enter into your mouth for their own destruction.
Devouring all these men from every side, you lick them with your flaming mouths. O Vishnu, your fcarful splendor, filling the whole universe with your great energy, heat everything.
Tell me who are you with this fearful form. I bow down my head to you; be gracious to me, O chief of the gods. I desire to know you, Primeval One; for I do not understand your actions.
The Great One said I am (now) the full manifestation of Death, the Destroyer of the worlds. All these warriors, standing in different divisions, will cease to be, even if you do not kill them.
Therefore, arise and gain glory Vanquishing the foe, enjoy this great kingdom. All these men are already slain by me. Be my instrument only.
Kill Drona, Bhishma, Jayadratha, Karna and all these brave warriors, they are already killed by me. Do not be dismayed. Fight, you will conquer your foes in battle.
Sanjaya said Hearing these words the diadem decked Arjuna, trembling, and with joined hands, bowed to Krishna. Making his salutations, overwhelmed with fear, he once more with choked voice said to him.
Arjuna said It is quite natural, O Hrishikesha, that the universe is delighted and charmed in singing your praise, and Rakshasas are scattered away in fear and hosts of Siddhyas are bowing (at your feet).
And why should they not bow down to you, O Supreme Self, for you are greater than Brahma, you are the primal Cause. O Infinite One, O God of the gods, O Refuge of the universe, you are indestructible, you are that which is and that which is not, and that which is beyond both the existent and non-existence.
You are the First God, the Ancient Being; you are the Supreme Refuge of the world. You are the Knower and the Object to be known; you are the highest abode. O Infinite One, the whole universe is pervaded by you.
You are Vayu, Yama, Agni, Varuna, Chandra, Prajapati and Grandsire. I bow down my head to you a thousand times. Again and yet again I bow down my head to you.
My salutation to you in front; my salutation to your from behind. O you All, my salutation to you from every side. You are all, your cnergy infinite, your prowess immeasurable; you embrace all.
O Krishna, O Yadava, O friend, O undecaying One, O Infinite one, I beg your pardon for whatever has been said carelessly by me, and whatever disrespect has been shown to you not knowing your greatness, and considering you friend from want of judgment or from love, either out of mirth or on occasions of play lying, sitting or at meals, while alone or in the presence of others.
You are the Father of the universe, of movable and immovable; you are the great Master deserving of all worship. There is none equal to you. How can there be one greater than you whose power is matchless in these worlds.
Therefore, O Lord, O adorable One, bowing to you, prostrating before you, I ask your grace. You should overlook my faults, O God,, as father does his son's a friend his friend's a lover his lover's.
Seeing your this form unseen before, I have been delighted, but my mind has been frightened. Show me your ordinary form. O God. Be gracious, O Lord of the gods, O Refuge of the universe
I desire to see you as before, with diadem, discus and mace. O you of thousand arms, O you of universal form, be of that four armed form.
The great One said Being pleased with you, O Arjuna, I have by my mystic powers, shown to you this my Supreme form, glorious, universal, infinite and Primeval, which has been seen by none before, except now by you.
Except by you only, O Kuru warrior, I cannot be seen in this form by any one in this word, not even by the study of the Vedas, or by sacrifices, gifts, actions or severest penances.
Have no fear or perplexity of mind at seeing my this fearful form. Freed from fear, with a joyful heart, behold my other form.
Sanjaya said Having said all this to Arjuna, Vasudeva once more showed him his own ordinary form. The high-souled One, once more assuming his gentle form, comforted Arjuna who was much agitated.
Arjuna said Seeing your this gentle human form, o Janardana, I have come to my right mind and to my normal state.
The great one said 'The form of mine, which you have (just now) seen, is difficult to be seen. Even the celestial are always eager to see my this great form.
Not by the study of the Vedas, not by penances, gifts or sacrifices, can I be seen in this form of mine which you have seen.
But by exclusive devotion to me, O Arjuna, O chastiser of foes, I can, in this form, be known, truly seen and attained to.
O Arjuna, he who does everything for Me, who has only Me for his supreme objects, who has only Me for his supreme objects, who is freed from all attachments and who is without enmity towards any beings, comes to Me.
Vaishampayana said: Thereupon on beholding Bhimasena and Arjuna, the Kshatriyas, inflated, sent up a terrible shout in that forest.
Beholding the standards of those foremost of Kurus the wicked-minded king Jayadratha, losing all heart, said to Yajnaseni, who was seated on the car and was shining in her effulgence.
"Five great heroes are coming, O Krishna, me-thinks they are your husbands; as you know them well, O you of fair hairs, point out which of them rides which car?
Draupadi said : "Having committed such an henious deed that will shorter your life, of what use, O fool, it will be now to know the names of those great heroes; as my heroic husbands have come, none of you shall be left alive in battle.
Still, as you, being on the point of death, have asked me, I shall relate it for such is the duty; seeing Dharmaraja with his younger brothers I have not the slightest anxiety or fear from you.
(He) at whose flag-staff, two beautiful and sonorous tabors, Nanda and Upananda are always played upon, knows very well the propriety of his own acts. Successful men always follow him.
He has a complexion like the colour of pure gold, high nose, large eyes and is of a thin make; people call my husband Yudhishthira, the son of Dharına and the foremost of Kurus.
That pious, heroic man gives life even to his enemy who seeks his shelter; therefore, O fool, leaving off your weapons and with folded hands, run quickly to him for your own safety.
The one, whom you see seated on the car, with long arms and tall as the Shala tree biting his lips, contracting his forehead so as to bring his two eye-brows close together, is my husband by name Vrikodara.
Plump, strong, well-trained and powerful horses of best breed draw that heroe's chariot; his actions are super-human; he is known on earth by the name of Bhima.
Those who offend him are never allowed to live; he never forgets his enemy; on come pretext or other he takes revenge; and even after that he is not pacified.
That foremost of bow-men, intelligent, illustrious, self-controlled and reverencing the old and heroic among men, is the brother and disciple of Yudhishthira. He is my husband by name Dhananjaya.
He never relinquishes virtue out of fear, lust or anger; he never commits a cruel decd; that son of Kunti has the energy of fire, can withstand every enemy and represses his foes.
The other youth, proficient in Dharma and Artha, who always removes the fear of the afraid, who is gifted with high wisdom, who is protected by all the sons of Pandu, who is dearer to them even than their life, for his unflinching devotion, is my husband, the heroic Nakula.
That intelligent and great one, having Sahadeva for the second, is light-handed and an expert in the use of swords. O stupid man, you shall see to day his exploits in battle like those of Indra in the army of Daityas. Heroic, well-skilled in weapon, intelligent, wise, ever satisfying the king, the son of Dharma,
Effulgent like the rays of the moon, the favourite and the youngest born of the Pandavas, equal to whom in intelligence no man exists or in eloquence in the midst of the assembly of the wise.
Heroic, ever wrathful, intelligent and wise, Sahadeva is my husband. He would rather rush into fire or give up his life than say anything against religion and morals. That high-minded one always abides by the duties of the Kshatriyas, is dearer than her life to Kunti and heroic among men.
When the sons of Pandu will kill your heroes in battle you will see your army in the wretched condition of a ship on the sea wrecked with its freight of jewels on the back of a whale.
I have thus described to you the prowess of the Pandavas, foolishly disregarding whom you have acted so. If you can escape unhurt from them you will then obtain a new lease of life.
Vaishampayana said : Then those five sons of Pritha, cach like Indra himself, growing angry and leaving the terrified foot-soldiers only who were begging for mercy, attacked furiously on all sides the charioteers darkening the very air with a thick shower of shafts they discharged.
Bhishma said Achala and Vrishaka are two Rathas on your side who are hard to vanquish; both the brothers, united together, will destroy your enemies.
These two best among men are mighty, inveterate in their hatred and smiters (of enemies); they are the foremost among the Gandharis, young, handsome and endued with great strength.
But this one who is ever your dear friend, who vaunts of bravery in battle and who encourages you, O king in your dispute with the Pandavas,
This man vain and mean, Karna, the son of Vikartana, who is your adviser guide and friend, and who has been placed in too elevated a position by you,
This Karna is neither a Rathi nor an Atiratha in battle. Though ever generous he has been deprived of his celestial earrings. All this is owing to the curse of Rama (his preceptor) and the words of a Brahmana.
Owing to his being without his natural coat of mail he a Ratha in my opinion; and having once come across Falguna he will not escape him with life.
Then did Drona, the foremost among all wielders, of say as a rejoinder: "It is so; what you say is never false.
In each battle is he boastful and in each he is seen to be backward. Karna is kind and also becomes confounded; he is therefore in my opinion, to half a Ratha."
Hearing this, the son of Radha, expanding his eyes in wrath, said to Bhishma piercing him with his hook of words.
"O grandfather, at your pleasure, do you pierce me by your arrows of words; at every step do you thus treat me out of your aversion for me, though I have committed no sin.
I tolerate all his however for the sake of Duryodhana,; you deem me to be behind others (in fight) and a coward.
In my opinion you too are only half a Ratha, there is no doubt about this. O son of Ganga, I do not speak an untruth when I say that you are an enemy of the entire universe.
You are ever devoted to what is to the injury of the Kurus, But the king knows it not. Who else is there who would seek to sap the energy of these kings that are equal and create discord among them,
As you desire to do owing to your hatred towards these that endued with accomplishments. Neither age, nor wealth, nor friends,
are Can entitle a Kshatriya to be included in the category of Maharathas, O Kaurava. It is well-know a Kshatriya is superior by virtue of his strength and that the twice-born are superior by virtue of their learning.
It is also well-known that Vaishyas are superior by virtue of their wealth and that Sudras are superiors by virtue of their years. Speak for yourself then, as you please, your list of Rathas and Atirathas.
Actuated by desire and hatred and acting from ignorance you have enumerated the heroes. O Duryodhana of long arms, it is for you to judge properly. May you fare well.
Abandon this wicked Bhishma of unrighteous nature for, O ruler of men, discord once being in your own army it will be difficult to bring union again.
This remark applies to your main army, judge then about the subsidiary forces which have been raised from several sources.
This discord has entered among warriors, already, 0 Bharata; in our very presence he saps our energies.
How vast is the difference between the task of estimating the might of Rathas and Bhishma of little intellect. I will meet the armies of the Pandavas.
Standing against me who are infallible they will be routed in ten directions, the Pandavas with the Panchalas, like bulls meeting with a tiger.
How vast is the difference between real fight, the clash of weapons, good advice, uttered in sweet sounding words on one side and Bhishma who is past the prime of life, of wicked soul and who is urged by fate.
Alone he even boasts to fight with the entire universe, and endued with false vision he does not regard any other man as a human being.
Certainly, it has been laid down in our holy books that the words of the aged should be listened to, but it does not apply to those who are very old for they are held to be boys.
Alone I shall slay the army of the sons of Pandu in a fair fight. The fame however of this will go to Bhishma, O best among kings.
By you, O ruler of men, has Bhishma been appointed the commander and all fame goes to the leader and never to an individual soldier.
O king, never shall I fight as long as the son of Ganga is alive. When Bhishma is killed I shall fight with all the car-warriors."
Bhishma said The great burden (the impending fight) vast as the ocean is ready to fall on me, a calamity which I had foreseen for a series of years,
Now is come that time, that fight the result of which makes our hairs stand on end. It is not my concern to create dispute among ourselves. It is for this that you now live, O you born of a Suta.
For though I am now aged and you but young I shall rend asunder your desire for battle and that of your own life, O you born of a Suta.
The weapons hurled at me by Rama the son of Jamadagni did not pain me, What can you do to me then?
Good men do not approve of this praise of one's own might. I speak thus (on this occasion) for I have lost my temper O vile one; the stain of your family.
In the election of a bridegroom by the daughters of Kashiraja, I, after defeating all the rulers of the earth united together, took away those girls by force.
Thousands of such kings, well known names too, along with their armies, were stopped in the battle by me alone.
Having come across yourself, an illustrated man, the Kurus have come upon a great disaster; try to mete out destruction and be a man.
In the battle, fight with son of Pritha, whom you are now challenging and I sha'l see how you escape out of that fight, O you of exceedingly wicked intelligence."
Then did the royal son of Dhritarashtra, endued with fame say to him, Look to me, O son of Ganga; the task which has devolved on you is great.
Think with your entire heart of my interests; both of you will do great deeds for me.
Again do I desire to hear about the best of the car-warriors of the enemy, those who are Atirathas in that side and those that can lead numbers of chariots.
O son of Kuru, I desire to hear of the strength and weakness of the enemies for the fight is to take place at the dawn of night.”
Gandhari said Behold that irresistible king of Kambojas, that bull-necked hero lying in the dust, O Madhava, though worthy of sleeping comfortable on Kamboja blankets.
Stricken with great sorrow, his wife is weeping bitterly at sight of his arms covered with blood, which, however, formerly used to be smeared with sandal-paste.
Indeed, the beautiful lady exclaims,-Even now adorned with beautiful palms and fingers, these two arins of yours resemble a couple of spiked maces, entering into whose clasp joy never felt me for a moment.
How shall I fare, O king, when I am deprived of you.-Possessing a sweet voice, the Kamvoja queen is weeping helplessly and trembling with emotion.
Look at that bevy of fair ladies there. Although tired with toil and worn out with heat, yet beauty does not leave them like the beauty of the garlands worn by the celestials although exposed to the Sun.
Behold, O destroyer of Madhu, the heroic king of the Kalingas lying there on the ground, with his mighty arms bedecked with a couple of Angadas.
Behold, O Janarddana, those Magadha ladies crying and standing around Jayastsena the king of the Magadhas.
The charming and sweet cries of those large-eyed and sweet-voiced damsels, O Krishna, are stupefying my heart greatly.
Having all their ornaments displaced, crying, and stricken with sorrow, alas, those ladies of Magadha, worthy of sleeping on costly beds, are now lying down on the naked earth.
Surrounding their lord, the king of the Kosalas, viz., prince Vrihadvala, those other ladies are crying aloud.
Engaged in taking out from his person the with which it was pierced by Abhimanyu with the full force of his arms, those ladies are again and again losing their consciousness.
The faces of those beautiful damsels, O Madhava, exhausted with toil and scorched by thc rays of the Sun, are appearing like faded lotuses.
arrows There, the brave sons of Dhrishtadyurnna, young in age, and bedecked with garlands of gold and beautiful Angadas, are lying, killed by Drona.
Like insects on a burning fire, they have all been consumed by falling upon Drona whose car was the chamber of fire, having the bow for its flames and arrows and darts and maces for its fuel.
Likewise, the five brave Kekaya brothers, adorned with beautiful Angadas, are lying on effort killed by Drona and with their faces turned towards that hero.
Their coats of mail, stinging like molten gold, and their tall standards and cars and garlands all made of gold, are shedding a bright lustre on the Earth like so many burning fires.
Look, O Madhava, at king Drupada overthrown in battle by Drona, like mighty elephant in the forest killed by a huge lion.
The bright and white umbrella, of the king of the Panchalas, shines, O lotus-eyed one, like the moon in the autumnal sky.
Having burnt his body on the funeral pyre, the daughter-in-law and the wives of the old king, stricken with sorrow, are proceeding, keeping the pyre to their right.
There, those ladies, beside themselves with sorrow, are removing the brave and great bowman, viz., Dhrishtaketu, that foremost of the Chedis, killed by Drona.
Having counteracted many weapons of Drona, this destroyer of foes, O slayer of Madhu, this great bowman lies there, dead, like a tree uprooted by the wind.
After having slain thousands of enemies, that brave king of the Chedis, that mighty carwarrior, viz., Dhrishtaketu lies, himself deprived of life.
There, O Hrishikesha, the wives of the king of the Chedis are sitting around his body still decked with beautiful hairs and ear-rings, though torn by carnivorous birds.
Placing upon their laps and prostrate form of the heroic Dhrishtaketu of Dasharha race, those foremost of ladies, are crying in sorrow.
Behold, O Hrishikesha, the son of that Dhrishtaketu, having fair locks and excellent car-rings, cut in battle by Drona with his arrows.
He never deserted his father while the latter fought with his enemies. Mark, O destroyer of Madhu, he does not, even in death, leave the side of that heroic father.
Thus. also, my grandson, that slayer of hostile heroes, viz., the mighty-armed Lakshmana, has followed his father Duryodhana.
Look, O Keshava, at the two brothers of Avanti, viz., Vinda and Anuvinda, lying their on the fled, like two blossoming Shala trees in the spring uprooted by the wind.
Clad in golden armour and bedecked with golden Angadas, they are still armed with swords and bows. Having eyes like those of a bull, and decked with shining garlands, both of them are lying on the field.
The Pandavas, O Krishna, as well as yourself, are surely unslayable, since they are you have escaped from Drona, Bhishma, Karna the son of Vikartana, Kripa, Duryodhana, the of son Drona, the mighty car-warrior Jayadratha, Somadatta, Vikarna, and from the brave Kritavarman.
Mark the reverses created by Time. Those leading warriors who could slay the very celestials by force of their arms have themselves been killed.
forsooth, O Madhava, there is nothing difficult for destiny to bring about, since these leading men, these heroes, have been killed by Kshatriya warriors!
I considered by energetic sons as slain even then, O Krishna, when you came back unsuccessful to Upaplavya!
Shantanu's son and wise Vidura told me then, — withdraw your love for your children.
The interviews of those persons could never be useless. Soon, O Janarddana, have my sons been reduced to ashes!'
Vaishampayana said “Having said so, Gandhari, beside herself with grief, dropped down on the Earth. Losing her fortitude, she became overwhelmed with grief.
Filled with anger and sorrow at the death of her sons, Gandhari, with agitated heart, attributed every fault to Keshava.
Gandhari said The Pandavas and the Dhartarashtra, O Krishna, have both been consumed. Whilst they were thus being rotted out, O Janarddana, why were you indifferent to them.
You could prevent the slaughter, for you have a large following and a vast army. You had eloquence, and you had the power of making peace.
Since deliberately, O slayer of Madhu, you were indifferent to this universal destruction therefore, O mighty-armed one, you should feel the consequences of this act.
By the little merit I have acquired by serving dutifully by husband, by that merit so, difficult to attain, I shall curse you, O holder of the discus and the race.
Since you were indifferent to the Kurus and the Pandavas whilst they killed each other, therefore, O Govinda, you will be the destroyer of your own kinsmen.
On the thirty-sixty year froin this, O destroyer of Madhu, you will, after bringing about the death of your kinsmen and friends and sons, perish by disgustful means within the forest.
The ladies of your family, deprived of sons, kinsmen, and friends, shall weep and cry even as these ladies of the Bharata family.
Vaishampayana continued Hearing these words, the great Krishna, addressing the worshipful Gandhari, said to her these words, smilingly,-'There is none in the world, save myself, who can exterminate the Vrishnis. I know this well. I am trying to bring it about. In imprecating this curse, O you of excellent vows, you have helped me in the accomplishment of that work.
The Vrishnis and incapable of being killed by others, whether human beings or gods or Danavas. The Yadavas, therefore, shall be killed by one another.
After the Dasharha hero had said so, the Pandavas became stupefied. Stricken, with anxiety, all of them became hopeless of life.” After the Dasharha hero had said so, the Pandavas became stupefied. Stricken, with anxiety, all of them became hopeless of life.”
Vaishampayana said Then having duly honoured the citizens and the inhabitants of the province, the royal son of Kunti dismissed them to their respective homes.
The Pandava king then consoled those women, who had lost their heroic husbands and sons in the battle, with profuse gifts of wealth.
Having recovered his kingdom, Yudhishthira caused himself to be duly installed on the throne. That foremost of men then assured all his subjects by various deeds of good will.
That foremost of righteous men set himself to acquire the substantial blessings of the Brahmanas, of the foremost inilitary officers, and the leading citizens.
Having passed fifty nights in the capital, the blessed monarch recollected the time indicated by his grandfather as the hour of his departure from this world.
Accompanied by a number of priests he then left the city of Hastinapur having seen that the sun ceasing to go southwards, had begun to proceed in his northward course.
Yudhishthira, the son of Kunti, took with bin a large quantity of clarified butter and floral garlands and scents and silken cloths and excellent sandal wood and Aquilaria Agallocha and dark cloewood, for cremating the body of Bhishma. Various kinds of rich garlands and gems also were among those stores.
Placing Dhritarashtra at the head and queen Gandhari celebrated for her virtues, and his own mother Kunti and all his brothers also the highly intelligent Yudhishthira, accompanied by Krishna and wise Vidura, as also by Yuyutsu and Yuyudhana, and by his other relatives and followers forming a large train, proceeded, his praises sung the while by culogists and bards. The sacrificial fires of Bhishma were also borne in the procession.
Thus accompanied, the king started from his city like a second king of the celestials. Soon he came upon the spot where the son of Shantanu was still lying on his bed of arrows.
He saw his grandfather waited upon with reverence by Parasharas intelligent, son Vyasa, by Narada, O royal sage, by Devala and Asita, and also by the surviving unslain kings assembled from various parts of the country. Indeed, the king saw that his great grandfather, as he lay on his heroic bed, was guarded on all sides by the warriors appointed for that duty. Getting down from his car, king Yudhishthira, with his brothers, saluted his grandfather, that chastiser of all enemies. They also saluted the Rishis with the Island-born Vyasa at their head. They were saluted in return by them.
Accompanied by his priests each of whom resembled the grandfather Brahman himself, as also by his brothers, Yudhishthira, of undecaying glory, then approach that spot whereon Bhishma lay on his bed of arrows surrounded by those reverend Rishis.
Then king Yudhishthira the just with all his brothers, addressed that foremost one of Kuru's race, the son of the River Ganga, as he lay on that bed of his saying, I am Yudhishthira, O king. Salutations to thee, O son of the River Janhavi. If you hearest me still, O tell me what I am to do for thee.
Carrying with me thy sacrificial fires, I have come here, O king and wait upon thec at the hour appointed. Preceptors of all branches of learning, Brahmanas, Ritvijas, all iny brothers, thy son the king Dhritarashtra of great energy, are all here with my counsellors as also Vasudeva of great prowess.
The remnant of unslain warriors, and all the denizens of Kurujangala, are also here, Opening the eyes, O chief of Kuru's race, do you see them.
Whatever should be done on this occasion have all been arranged and provided for by me. Indeed, at this hour which you hadst spoken of, all things have been kept in readiness.
Vaishampayana said Thus addressed by the highly intelligent Kunti's son the son, of Ganga opened his eyes and all the Bharatas assembled there and stood around him.
The mighty Bhishma then, taking the strong hand of Yudhishthira, addressed hiin, in a voice deep as that of the clouds.
By good luck, O son of Kunti, you have come here with all your counsellors, O Yudhishthira. The thousandrayed maker of day, the holy Sun, has begun his northward course.
I have been lying on my bed here for fiftycight nights. Stretched these on shai ppointed arrows, I have felt this period to be as long as if it was a century.
O Yuthishthira, the lunar month of Magha has come. This is, again, the lighted fortnight and a fourth part of it ought by this (according to my calculations) be over.
Having said so to Yudhishthira the son of Dharma, Ganga's son Bhishma then saluted Dhritarashtra and said to him as follows.
Bhishma said O king, you know well the duties. All your doubts, again, relating to the science of wealth, have been well solved. You have served many learned Brahmanas.
You know the subtile sciences connected with the Vedas, all the duties of religion, O king, and the whole of the four Vedas.
You should not grieve, therefore, O son of Kuru. That which was preordained has come to pass. It could not be otherwise. You have heard the mysteries relating to the deities from the lips of the Islandborn Rishi himself.
Yuthishthira and his brothers are morally as much your sons as are the sons of Pandu. Following the duties of religion, cherish and protect them. In their turn, they are always devoted to the service of their elders.
King Yudhishthira, the just, is pure souled. He will always be obedient to you. I know that he is given to the virtue of mercy or abstention from injury. He is devoted to his elders and preceptors.
Your sons wore all wickedsouled. They were full of anger and cupidity. Overwhelmed by envy they were all of wicked conduct. You should not grieve for them.
Vaishampayana said Having said this much to Dhritarashtra of great wisdom, the Kuru chief then addressed Vasudeva of great arms.
O holy one, O god of all gods O you adored by all the deities and Asuras, O you who didst cover the three worlds with three steps of thine, I bow unto thee, O wielder of the conch, the discus, and the mace.
You are Vasudeva, you are of golden body, you are the one Purusha (or active agent), you are the creator (of the universe), You are of huge proportions. You are sentiency. You are subtle. You are the Supreme and Eternal Soul.
Do you, O lotuseyed one, save me, O foremost of all beings. Do you give me to permission, O Krishna, to depart from this world, O you who are supreme happiness, O foremost of all beings. You should always protect the sons of Pandu. You are, indeed, already their sole refuge.
Formerly, I spoke the foolish Duryodhana of wicked understanding that there is Virtue where Krishna is, and that there is victory where Virtue is.
I further advised him that depending on Vasudeva as his refuge, he should make peace with the Pandavas, Indeed, I repeatedly told him, “This is the fittest time for you to make peace.'
The foolish and wicked Duryodhana however did not do what I said. Having caused a great havoc on Earth, at last, he himself gave up his life.
I know thee, O illustrious one, to be that ancient and best of Rishis who lived for many years in the company of Nara, in hermitage of Badari.
The celestial Rishi Narada told me this, as also Vyasa of austere penances. Even they have said to me that, Thyself and Arjuna are the old Rishis Narayana and Nara born among men.
Do you, O Krishna, grant me leave. I shall renounce my body. Permitted by thec, I shall attain to the highest end.
Vasudeva said I give you leave, O Bhishma, O king, to attain to the status of the Vasus. O you of great splendour, you have not been guilty of a single sin, in this world.
O royal sage, you are devoted to your father. You are, therefore, like a second Markandeya. It is, therefore, that death depends upon your pleasure like a slave.
Vaishampayana said Having said these words, the son of Ganga once more addressed the Pandavas headed by Dhritarashtra, and other friends and wellwishers of his.
I wish to renounce my life. You should give me leave. You should strive for attaching to truth. Truth forms the highest power.
You should always live with Brahmanas of righteous conduct, devoted to penances, ever abstaining from cruel conduct, and who have their souls under restraint.
Having said these words to his friends and embraced them all, the intelligent Bhishma once more addressed Yudhishthira, saying, "O king, worship all Brahmanas, especially those who are gifted with wisdom, them who are preceptors, those who are priests capable of assisting at sacrifices.
Yudhishthira said 'Why, O foremost of Bharata's race, have the Brahmanas declared that the king, that ruler of men, is a god.
Bhishma said Regarding it is cited the old story, O Bharata, of the discourse of Brihaspati and Vasumanas..
There was a highly intelligent king of Koshala, named Vasumanas. On a certain occasion he questioned the great wise sage Brihaspati.
Always humble, king Vasumanas ever devoted to well-being of all, having observed the proper humilities, and having gone round the great sage and bowed to him duly enquired of the virtuous Brihaspati about the institutes of a kingdom, actuated by the desire of securing the happiness of men.
Vasumanas said By what means do creatures grow and by what are they destroyed? (you of great wisdom, by worshipping whom do they succeed in acquiring eternal happiness. Thus questioned by the highly powerful Koshala king Brihaspati of great wisdom described to him coolly about the regard which should be paid to kings.
Brihaspati said The duties of all men, you of great wisdom, originate from the king. It is through fear of the king only that men do not devour one another.
It is the king who establishes peace on Earth through due observances of duties by checking all disregard for healthy restraints and all kinds of lust. Acquiring this he shines in glory.
As, o king, all creatures cannot see one another and sink in utter darkness if the sun and the moon do not rise, as fishes in shallow water and birds in a safe place dart and move about as they please (for a time) and repeatedly attack and grind one another with force and then are destroyed so men sink in utter darkness and meet with destruction if they have no king to protect them like a herd of cattle without the herdsman to take care of them.
If the king did not observe the duty of protection, the strong would by would by force misappropriate the properties of the weak, and if the latter refuse to surrender to them easily their very lives would be taken,
Nobody then, about any of his belongings would be able to say — This is mine.-Wives, sons, food, and other kinds of property, would cease to exist.
Ruin would befall everything if the king did not observe the duty of protection. Wicked men would by force appropriate the cars, dresses, ornaments, precious stones and other kinds of property belonging to others, if the king did not protect.
In the absence of protection by the king, various kinds of weapons would fall upon righteous persons and unrighteousness would prevail everywhere.
In the absence of king's protection men would disobey or even injure their very parents if aged, their very preceptors, guests and elders.
If the king did not protect, all persons possessing wealth would have to meet with death, imprisonment and persecution and the very idea of property would be lost.
If the king did not protect, everything would be destroyed untimely and every part of the country would be laid waste by robbers, and everybody would fall into dreadful hell.
If the king did not protect, all restrictions about marriage and intercourse would disappear; all matters of agriculture and trade would fall into confusion; morality and the three Vedas would disappear.
Sacrifices, duly finished with presents according to the ordinance, would no longer be celebrated and no marriage would take place; society itself would cease to exist, if the king did not observe the duty of protection.
The bulls would not know cows and milk jars would not be churned, and men living by rearing kine would be ruined, if the king did not exercise the duty of protection.
In the absence of king's protection, all things, filled with fear and anxiety and becoming senseless and uttering cries of misery would be ruined in no time.
No sacrifices extending for a year and finished with presents according to the ordinance would take place if the king did not observe the duty of protection.
In the absence of king's protection Brahmanas would never study the four Vedas or practise austerities or be purified by knowledge and rigid vows.
In the absence of king's protection the destroyer of a person guilty of Brahmanicide would not get any reward; rather the person. Guilty of Brahmanicide, would would not be punished. an
In the absence of king's protection, men would take away other people's wealth from their very hands, and all healthy restrictions would be abolished, and everybody, stricken with, fear would seek safety in flight.
In the absence of king's protection, all kinds of injustice would commence; intermixture of castes would occur; and famine would devastate the kingdom.
Again by virtue of royal protection, men can everywhere sleep fearlessly at their ease without shutting their houses and doors with bolts and bars.
Nobody would stand the evil words of others far less assaults, if the king did not righteously protect the Earth.
If the king observes the duty of protection, women adorned with ornaments may fearlessly walk about everywhere without male relatives to guard them.
Men become righteous and without injuring serve one another because the king observes the duty of protection.
By virtue of royal protection the members of the three castes can celebrate high sacrifices and engage themselves in the acquisition of learning with attention.
The world depends upon agriculture and trade and is protected by the Vedas. All these again are duly protected by the king exercising his principal duty.
Since the king, taking a heavy burden upon himself, protects his subjects with the help of a mighty force, it is therefore that the people are able to live in happiness.
Who is there who will not worship him on whose existence depends the existence of the people and by whose destruction the people are destroyed?
That person who does what is agreeable and beneficial to the king and who participates in the burden of kingly duties which fill every caste with fear, conquers both this and the other world.
That man who even thinks of injuring the king, forsooth meets with grief here and goes to hell hereafter.
No one should obey the king by taking him for a man, for he is in sooth a great god in human form.
The king puts on five different forms according to five different occasions. He energy the becomes Agni, Aditya, Mrityu, Vaishravana, and Yama.
When the king, imposed on by falsehood, consumes with his dreadful offenders before him, he is said to put on the form of Agni.
When he marks through his spies the acts of all persons and does what is for the general behoof, he is said to put on the form of Aditya.
When he kills in anger hundreds of wicked men with their sons, grandsons, and relatives, he is then said to put on the form of the Destroyer.
When he suppresses the the wicked by punishing them severely and favours the righteous by giving them rewards, he is then said to put on the form of Yama.
When he pleases with profuse gifts of riches those who have done him valuable services, and takes away the riches and precious stones of those who have offended him, indeed, when he confers wealth upon some and takes it away from others, he is then, O king, said to put on the form of Kubera on Earth.
No person which is clever, who is capable of work, who wishes to acquire virtue, and who is shorn of malice, should ever spread evil reports about the king. No person, by acting against the king, can ever make himself happy, even if he be the king's son or brother or companion or one whom the king considers as his second self. Fire, increased by the wind, blazing forth, may leave a residue.
The anger of the king, however, leaves not anything to the person who happens to incur it. Everything that belongs to the king should be avoided from a distance.
One should turn away from the king's property as he would from death itself. A person, by taking what belongs to the king, soon meets with destruction like a deer upon touching poison.
An intelligent man should protect as his own what belongs to the king.
Those, who take wealth belonging to the king, sink senseless into a deep hell of eternal darkness and infamy.
Who is there who will not adore the king who is described by terms,–'delighter of the people,' 'bestower of happiness, possessor of prosperity, the best of all, healer of injuries, master of Earth,' and protector of men?
That man, therefore, who seeks his own prosperity, who satisfies all healthy restraints, who has his soul under control, who has subdued his passions, who is gifted with intelligence and memory, and who is a clever (business man), should always be attached to the king.
The king should duly honour the minister who is grateful, wise, large-hearted loyal, a master of his senses, virtuous, and observant of the dictates of policy.
The king should entertain the man who is loyal, grateful, virtuous, self-controlled, brave, noble, and competent to complete works without the help of others.
Knowledge makes men proud. The king makes men humble. The man who is assailed by the king can never enjoy happiness. On the other hand, the man who gets royal favours becomes happy.
The king is the heart of his people; he is their great refuge; he is their glory; and he is their greatest happiness. Those men, O king, who are attached to the king, can conquer both this and the next world.
Having governed the Earth with the help of the qualities of self-control, truth, and friendship, and having worshipped the deities by great sacrifices, the king, acquiring great glory, acquires an eternal abode in heaven.
That best of kings viz., the heroic Vasumanas, king of Koshala, thus instructed by Brihaspati the son of Angiras, began thenceforth to protect his subjects.'
Yudhishthira said Tell me, O grandfather, whence and how happiness and misery approach the rich, and the poor, but who follow different practices and rites.
Bhishma said Regarding it is cited the old history of what was sung by Champaka who had acquired tranquility and liberation for himself.
In days of yore a certain Brahmana made iniserable by a bad wife, bad dress, and hunger, and practising the vow of renunciation, sang me these verses.
Various sorts of sorrow and happiness overtake, from the day of birth, the person who is born on the Earth.
If he could ascribe either of them to the work of Destiny, he would then be indifferent w either happiness or misery as they fall to his share,
Though your mind is freed of desire, yet you bear a heavy burden. You do not strive to accomplish your own good. Are you not successful in subduing your mind?
Having renounced home and coveted wealth, if you go about, you shall then know what is real happiness. One who is shorn of everything, sleeps soundly and rises happily.
Abject poverty, in this world, is the road to happiness. It is the safest way, it leads to the source of all blessings, and the path is not beset with any peril. Persons cherishing desire, cannot reach this goal (but those who have ridden over their desire, can easily do so.
Stretching my eyes on every part of the three worlds, I do not find the person who can be equal to a poor man of unblemished character and who is indifferent to worldly things.
I weighed poverty and sovereignty in the balance, and found sovereignty wanting, and poverty to all appearances possessed greater merits then sovereignty.
Between poverty and sovereignty there is this great difference, viz., that the sovereign of vast possessions is always troubled with painful anxiety and seems to be an easy prey of death.
Regarding, however, the poor man who has no wealth to call his own, nor any hopes to entertain, and as such has emancipated himself, neither fire, nor foe, nor death, nor thieves, can override him.
The very gods praise such a man who wnders about according to his will who lies down on the naked Earth with his arm for a pillow, and who possesses a tranquil soul.
The man of wealth, affected by anger and lust, stains himself with his sinful heart. He casts sidelong glances and makes dry specches. He becomes sinful and his countenance loses its luster with his wry face.
Biting his lips, and worked up with passion, he gives vent to harsh and cruel words. If such a man desires to make even a gift of the whole world, who is there that would like to look at him even.
Continuous Prosperity stupefies a person of weak intellect. Like the wind driving off the autumnal clouds, it drives off his judgement. Association with Prosperity induces him to think,-~-I am beautiful. I am wealthy.
I am high-born! I am successful in my undertakings! I am no ordinary individual!...For these three reasons, his heart becomes intoxicated.
He makes a waste of the possessions left by his ancestors by following the bent of his heart cager for worldly enjoyments. And then when reduced to want he does not regard the appropriation of other's wealth as sinful.
At this stage when he outstrips all barriers and becomes reckless of conduct as regards his appropriation of other's possessions from every side the rulers of men checks and afflict him like sportsmen afflicting a deer with their sharp arrows which they espied in the woods.
Such a man is then overwhelmed with many other afflictions of a like nature that originate in fire and weapons.
Therefore, becoming indifferent to all worldly attachments i.e., for children and wives) together with all fleeting phantons (as the physical body, etc.,) one should , helped by his intelligence, treat himself with proper medicine for the cure of those painful afflictions.
Without Renunciation one can never be happiness. Without Renunciation one never be successful in gaining what is his highest good. Without Renunciation one can never be at his ease even in sleep. Therefore, renouncing every thing, makc happiness your can Own.
A Brahmana, told me all this, at Hastinapur, in times gone by, about what Champaka had sung. I hold Renunciation, therefore, as the foremost of things.
Sanjaya said Thereafter that illustrious scion of the Vrishni race, the high-souled and intelligent Satyaki, having slain Sudarsana in battle, addressing charioteer thus spoke.
Having crossed the almost uncrossable ocean of Drona's division abounding with chariots and steeds and elephants-ocean of which the waves are constituted by arrows and darts, fishes by swords and scimitars and alligators by the maccs; which roars with the whizz of arrows and the clash of diverse weapons, an ocean that is fierce and destructive of life and resounds with the din created by diverse musical instruments; of which the touch is disagreeable and unbearable to warriors longing to have victory and of which the banks infested by flesh-eaters represented by the forces of Jalasandha, I consider that the remaining of the array yet to be crossed, can be crossed with great ease, like a stream-let of shallow water. Therefore do you dauntlessly drive the steeds forwards.
I think I am now within a hand's distance from Savyasachin. Having vanquished in are battle, the indomitable Drona together with his followers.
As also that best of all warriors namely, the son of Hridika, I think I have already reached Dhananjaya. Though I see these numerous divisions of troops before me, fear does not assail my heart.
For a raging forests conflagration shrinks not at the sight of numerous heaps of dried grass. Behold the ground through which the diadem-decked Arjuna, that best of the Pandavas has passed.
Rendered uneven by the slain foot-soldiers, horses, car-warriors and elephants. Yonder the Kaurava array is giving way being routed by that high-souled warrior.
O charioteer, behold a thick tawny cloud of dust raised by the flying cars, elephants and steeds.
I think myself to be very near to that one of white steeds whose charioteer in Krishna, inasmuch as I hear the twang of the bow Gandiva wielded by that one of infinite prowess.
From the omens that are revealing themselves to me, I can judge that Arjuna will slay the ruler of the Sindhus before the sun today goes below the horizon.
Without exhausting their strength, drive the steeds slowly to the spot where the hostile ranks are staying, that is, to the spot where yonder warriors headed by Duryodhana, their hands cased in leathern fences
And yonder Kambojas of dreadful deeds, cased in mail and difficult of defeat in battle and these Yavanas armed with bows and arrows and accomplished in smiting.
And yonder Sakas and Kiratas and Daradas and Barbaras and Tamraliptakas and numerous other Mlechchas armed with diverse weapons are staying.
To the spot (I repeat) where yonder warriors headed by Duryodhana, their hands defended by leathern gloves, are standing with their faces turned towards me and inspired with the resolution of encountering me.
Consider me, O charioteer as already passed through this dreadful strong-hold, having slain in battle all these warriors and cars, elephants, horses and foot-soldiers that are among them.
The Charioteer said O scion of the Vrishni race, fear I have none, O you of prowess incapable of being withstood! If you had before you the enraged son of Yamadagni.
Or Drona that foremost of car-warriors or Kripa or the ruler of the Madras himself, even then fear would not enter my heart, O you of mighty arms, as long as I am under the shadow of your protection.
O slayer of hostile heroes, numerous Kambojas covered in coats of mail, of dreadful deeds and difficult of defeat in battle, have already been worsted by you;
As also numerous Yavanas armed with bow and arrows and accomplished in smiting, including Sakas, Kiratas, Daradas Barbars, Tamraliptakas.
And many other Miechchas, armed with various weapons. Never did I feel fear in any battle.
O you of great courage, why shall I then experience any fear in this battle, which is like the vestige of a cow's hoof. O long-lived one, by which track shall I carry you to the spot where Dhananjaya is?
On whom have you been angry, O you of the Vrishni race? Who are they for whom death is waiting? Who are they that are destined to repair to the mansion of death today?
Who are they that will fly away from the field of battle beholding you endowed with such prowess, resembling the Destroyer himself as he appears at the end of the Yuga and putting forth that prowess of yours? O you of mighty arms who are they whoin king Vaivasvat, has remembered today?
Satyaki said I will slay these warriors with sharpened shafts like Vasava slaying the Danavas. Slaying the Kambojas, I will fulfill my vow. Carry me thither.
Today crushing the foe I shall repair to that son of Pandu who is dearly loved my me. Today the Kurus with Suyodhana at their head, will bchold my prowess in battle.
When this division of the Mlecnchas of shaved heads will be exterminated and the entire Kaurava army put to great distress. Hearing the loud lamentation of the Kaurava host today lacerated and shattered by me in battle, Suyodhana will be filled with great fcar. Today I shall show to my precep:or. the highsouled Pandava of white horse skill in in use of weapons acquired by fie from him Beholding today thousands of forcnes: warriors slain with Duryodhana will be overwhelmed with 21. The Kauravas will this day bozoid the bow in my hand to resemble a circle of fire whe:1, nav arrows. string for discharging my numerous arrows. Beholding the continuous carnage of his troops bathed in blood and many filled all over with shafts, Suyodhana today will be filled with great grief. When I shall slay the best of the Kuru warriors wrathfully.
Suyodhana will today behold the world to contain two Arjunas. Beholding thousands of kings slain by me in battle, king Duryodhana will be overwhelmed with grief in this day's great fight. Slaying thousands of monarchs today, I will show love and devotion to those high-souled ones viz., the sons of Pandu. Today the Kauravas will know the extent of my prowess and energy and my gratefulness to the Pandavas.
Sanjaya continued Thus spoken to, the charioteer quickly drove those well-trained steeds resembling the moon in huc and carrying the warrior Satyaki well.
Those excellent steeds, possessed of the fleetness of the wind or the mind, dashed forward scanning to devour the very skies and bore Yuyudhana to the spot where those Vas were,
Then thosc Yavanas endued with great lightness of hunds obtaining in their midst the unretreating Satyaki, began to cover him with mighty showers of arrows.
Then Satyaki who was moving with great celerity, cul-off their arrows and weapons with his shafts of depressed knots. Indeed the arrows discharged by them could not then reach him.
The fierce Satyaki then began to lop off the heads and arms of the Yavanas, with sharp arrows cquipt with golden wings or wings made of vultering feathers, all-flying straight.
Those arrows, penetrating through the iron or brass armours of the Yavanas as also their bodies, then fell down on the earth.
Thus slaughtered by the heroic Satyaki in that haitle, the Mlechchas began to fall by inundreds on the ground deprived of their lives.
With his arrows disc!larged from his bow drawn to the fullest exicnt and flying in a continuous line, that brave warrior began to slay, five, six, seven or eight Yavanas at a time.
With the dead bodies of hundreds and thousands of Kambojas, Sakas, Souviras, Trgartas andri ruler of men.
The carth became impassable; and it was slippery with the flesh and blond that then constitutcoins mire. The grandson of Sini then cabut carnage amous pour troops.
The ground was then strewn over with the head-gears of those robbers and the shaved heads that looked like unfledged birds in consequence of their long beards.
The field of battle overspread with headless trunks bathed in blood, appeared charming like the firmament overspread with coppery clouds.
Slain with the shafts of the heroic Satyaki, shafts whose touch resembled the thunderbolt's stroke and whose knots were wellpressed and which were flying in straight lines, the Yavanas covered the field of battle over.
The handful remnant of those mail-covered soldiers, defeated, O king, by the Satvata hero, became cheerless; and finding their lives on the points of being snatched away from them, they broke.
And fled away, urging, their steeds to the top of their speed, with their whips, goads & c out of great fear that then overwhelmed them.
Routing in battle the invisible Kamboja troops and 0 Bharata, the troops of the Yavanas and the mighty host of the Sakas.
That foremost of men, viz... Satyaki of prowess incapable of being baffled, penetrated into the heart of your troops, vanquishing them and urging his charioteer saying, "Proceed."
Beholding that feat achieved in battle by him-fcat that nobody before ever performed, the Charanas and the Gandharvas began to applaud him highly.
Then, O ruler of men, beholding him proceeding as the rear-guard of Arjuna, the Charanas were filled with delight. Even your troops then began to applaud him.
Beholding that feat achieved in battle by him-fcat that nobody before ever performed, the Charanas and the Gandharvas began to applaud him highly.
Then, O ruler of men, beholding him proceeding as the rear-guard of Arjuna, the Charanas were filled with delight. Even your troops then began to applaud him.
Vaishampayana said "Then Baladeva, O king, went to Vinashana where the Sarasvati has disappeared out of view in consequence of her hatred for Shudras and Abhiras.
And because the Sarasvati, on account of this contempt, is lost there Rishis, O chief of the Bharatas, always name the place as Vinashana.
Having bathed in that tirtha of the Sarasvati, the powerful Baladeva then went to Subhumika situate on the excellent bank of the same river.
There many fair-complexioned and beautiful-faced. Apsaras are always engaged in innocent pastimes.
The celestials and the Gandharvas, every month, O king, go to that sacred shrine which is the resort of Brahman himself.
The Gandharvas and various clans of Apsaras are to be seen there, O king, passing their days happily.
There the celestials and departed manes in the midst of the showers of sacred and auspicious flowers sport in joy.
There all the creepers are covered with flowers. And because, O king, that spot is the beautiful sporting ground of those Apsaras, therefore is that shrine on the charming bank of the Sarasvati is called Subhumika.
Baladeva of Madhu's race, having bathed in that tirtha and distributed immense riches amongst the Brahmanas, heard the sound of those celestial songs and musical instruments.
He also saw there many shadows of gods, Gandharvas and Rakshasas. The son of Rohini then proceeded to the tirtha of the Gandharvas.
There many Gandharvas, headed by Vishvavasu and possessed of ascetic merit, pass their time in dance and singing many sweet songs.
Giving away various kinds of riches to the Brahmanas, as also goat and sheep and kine and mules and camels and gold and silver.
And feeding many Brahmanas and satisfying them with many rich gifts as desired by them, Baladeva, of Madhu's race, left that place accompanied by many Brahmanas and praised by them.
Leaving that tirtha the favourite haunt of the Gandharvas, that mighty-armed chastiser of foes, having but one ear-ring, then went to the famous tirtha called Gargashrota.
There, in that sacred tirtha of the Sarasvati, the illustrious and old Garga, having a soul cleansed by ascetic penances, O Janamejaya, had mastered the knowledge of time and its course, of the deviations of luminous bodies (in the sky) and of all auspicious and inauspicious portents.
That tirtha was called after his name Gargashrota. There, ( king, highly blessed Rishis of firm vows always waited upon Garga, O lord, for acquiring a knowledge of time.
Besmeared with white sandal-paste O king, Baladeva, going to that tirtha, duly distributed wealth amongst many ascetics of pure souls.
Having distributed also many sorts of rich food amongst the Brahmanas, that illustrious one, clad in blue robes, then went to the tirtha called Shankha.
There, on the bank of the Sarasvati that powerful palmyra-emblemed hero beheld a gigantic tree called Mahashankha, tall as Meru, looking like the white-mountain and resorted to by many Rishis.
There dwell Yakshas and Vidyadharas and Rakshasas of great energy and Pishachas of incomparable might and Siddhas, in thousands.
Desisting from other kinds of food, all of them observe vows and regulations and take at the proper time the fruits of that king of the forest for their sustenance and rove separately unseen by men, O foremost of men. That monarch of the forest, O king, is celebrated throughout the world.
That tree is the cause of this tirtha. Having given away many milch cows, vessels of copper and iron and diverse sorts of other vessels, that foremost Yadu's race, viz., Baladeva, having the plough for his weapon, worshipped the Brahmanas and was adored by them in return. He then, O king, went to the Dvaita lake.
Arrived there, Vala saw various ascetics dressed diversely. Bathing in its waters, he adored the Brahmanas.
Having distributed profusely amongst the Brahmanas various articles of enjoyment Baladeva then, O king, went on along the southern bank of the Sarasvati.
The mighty-armed and illustrious Rama, of pure soul and unmitigated glory, then proceeded to the tirtha called Nagadhanvana.
Abounding with snakes, O king, it was the abode of the highly effulgent Vasuki, the king of serpents. There four and then ten thousand Rishis also lived permanently.
Having come there in days of yore the celestials had, according to due rites, installed the great snake Vasuki as king of all the snakes. There is no fear of snakes in that place Oyou of Kuru's race.
Duly distributing many valuable articles there amongst the Brahmanas Baladeva then set out with face towards the east and reached, one after another, hundreds and thousands of celebrated tirthas situated all around.
Bathing in all those tirthas and observing fasts and other vows as sanctioned by the Rishis and given away immense riches and saluting all the ascetics who lived there, Baladeva once more set out, along the way pointed out to him by those ascetics for reaching that spot where the Sarasvati turns in an eastward direction like torrents of rain bent by the velocity of the storm. The river took that course for seeing the great Rishis dwelling in the forest of Naimisha.
Always smeared with white sandal-paste, Vala, having the plough for his weapon, seeing that great river change her course, was O king, filled with wonder.
Janamejaya said "Why O Brahmana, did the Sarasvati bend her course there towards the east. O best of Adhvaryus, you should tell me everything regarding this.
Why was that delighter of the Yadus filled with wonder? Why, indeed did that best of rivers thus change her course."
Vaishampayana said "Formerly, in the Satya Yuga, O king, the ascetics living in Naimisha were engaged in a great sacrifice extending for twelve years.
Many Rishis, O king, came to that sacrifice. Passing their time according to proper rites, in the celebration of that sacrifice, those great Rishis, after the termination of that twelve year's sacrifice at Naimisha, set out in large numbers for seeing the various sacred shrines.
On account of the number of the Rishis, O king, the tirthas on the southern banks of the Sarasvati all looked like towns and cities.
Those foremost of Brahmanas, O foremost of men, being anxious to enjoy the merits of tirthas, took up thcir abodes on the bank of the river up to Samantapanchaka.
The whole region was as if filled with loud Vedic recitations of those Rishis of pure souls, all engaged in pouring libations of sacrificial fires.
That best of rivers shone highly beautiful with those burning homa fires all around, over which those great ascetics poured libations of clarified butter.
Valakhilyas and Ashmarkuttas, Dantolukhalinas, Samprakshyanas and other ascetics, as also those living on air and those living on water and those living on dry leaves of trees and various others who practised diverse kinds of vows and those that lived on bare and hard earth, all came to that spot in the vicinity of the Sarasvati. And they rendered that foremost of rivers highly beautiful like the celestials beautifying with their presence the heavenly rivers called Mandakini.
Hundreds of Rishis, all given to the observance of sacrifices, came there. Those observers of great vows could not find sufficient accommodation on the banks of the Sarasvati.
Measuring small plots of land with their sacred threads, they celebrated Agnihotras and other rites.
The river Sarasvati saw, O king, those Rishis filled with despair and anxiety for want of a commodious tirtha wherein to perform their rites.
Accordingly that best of streams came there, having made sufficient accommodation on her bank for those Rishis, out of compassion for them, O Janamejaya.
Having thus, O king, changed her course for their sake, the Sarasvati, that best of rivers, once more flowed in a westerly direction, to make the arrival of the Rishis there successful. O king, the great river accomplished there this wonderful feat.
Thus those reservoirs of water, O king, where formed in Naimisha. There, Kurukshetra, O Kuru chief, do you celebrate grand sacrifices and rites. Beholding those innumerable reservoirs of water and seeing that best of rivers change her course, the highsouled Rama was filled with wonder.
Bathing in those tirthas duly and distributing wealth and various other articles of enjoyment ainongst the Brahmanas, that delighter of Yadu's race also gave away various kinds of food and desirable articles to them. Adored by those Rishis, Vala, O king, left that foremost of all tirthas on the Sarasvati, at (viz., Sapta-Sarasvat). Numerous birds also lived there. And it abounded with Vadari, Inguda, Kacmaryya, Plahsha, Ashvattha, Vibhitaka, Kakkola, Palasha, Karira, Pilu and various other kinds of trees that grow on the banks of the Sarasvati.
And it was adorned with forests of Karushakas, Vilvas Vilvas and Amratakas and Atimuktas and Kashandas and Parijatas.
It abounded with forests of Plantains pleasant to view and most charming. And it was haunted by various ascetics, some living on air, some water, some on fruits, some on leaves, some on raw raise again which they husked with the aid only of stones and some that were called Vaneyas. And it was filled with the chauntings of the Vedas and abounded with diverse kinds of animals.
And it was the favourite abode of men shorn of malice and devoted to righteousness. Baladeva, having the plough for his weapon, arrived at that tirtha, called the Sapta-Sarasvat, where the great ascetic Mankanaka had his penances successfully practised.
Having regained the kingdom, the highly pure and wise king Yudhishthira, after the ceremony of installation had been over, joining his hands together, addressed the louts-eyed Krishna of Dasharha's race, saying,-"Through your grace, O Krishna through your policy, might, intelligence and prowess, O foremost of the Yadus, I have regained this ancestral kingdom of mine. O you having lotus-eyes, I repeatedly bow to you, O chastiser of foes.
You have been called the One only Being. You are the refuge of all worshippers. The Rishis worship you under various names.
Salutation to you, O Creator of the Universe. You are the soul of the Universe. You are the soul of the Universe and the Universe has originated from you. You are Vishnu, you are Jishnu, you are Hari, you are Krishna, you are Vaikuntha, and you are the greatest of all beings.
You have, as said in the Puranas, taken your birth seven times in the womb of Aditi. You also took birth in the womb of Prishni. The learned say that you are the three Yugas.
All your deeds are sacred. You are the master of our senses. You are the great Lord worshipped in sacrifices. You are called the great swan. You are three-eyed Shambhu. You are One, though known as Vibhu and Damodara.
You are the great Boar you are Fire, you are the Sun, you have the emblem of bull on your banner, and you have Garuda also for your emblem. You are the grinder of inimical armies, you are the Being who perineates every form in the universe, and you are of irresistible power.
You are the foremost of all things, you are dreadful, you are the commander of food, and you are Guha (the celestial commander-inchief). You yourself never suffer deterioration, you cause your enemies to fade and waste. You are the Brahmana of pure blood, and you are the issues of intermarriage. You are great.
You move in the sky, you are called Vrishadarbha and Vrishakapi. You are Ocean, you are without attributes, you have three huinps, you have three abodes, and you create human forms of Earth, coming down from heaven.
You are Emperor, you are superior to Emperor, and even superior to him. You are King of the gods, and you are the root of Universe. You are all-powerful you are existence in every form, you are formless, you are Krishna, and you are fire.
You are the Creator, you are the father of the celestial physicians, you are (the sage) Kapila, and you are the Dwarf. You are Sacrifice embodied, you are Dhruva, you are called Yajnasena.
You are Shikhandin, you are Nahusha, and you are Babhru. You are the constellation Punarvasu residing in the sky. You are of iwany colour, you are the sacrifice of Uktha, you are Sushena, you are the drum.
are The track of your car-wheels is light. You are the lotus of Prosperity, you are the cloud Pushkara, and you are adorned with garlands. You are rich, you are powerful you are the most subtile, and you are described in the Vedas.
You are the great sea, you are Brahman, you are the sacred refuge, and you know the residences of all. You called Hiranyagarbha, you are the sacred mantras swadha and svaha, you are Keshava.
You are the cause of all, and you are its dissolution. In the beginning you created the universe. This universe is under your sway, O Creator of the universe. Salutations to you, O wielder of Sharanga bow, discus, and sword.
Thus hymned by king Yudhishthira in the midst of the assembly, the lotus-eyed Krishna became pleased. That foremost one of the Yadavas then began to cheer up the eldest son of Pandu with many sweet speeches.