Hearing the words of Viśvāmitra, Rāghava, together with Laksmana, was struck with amazement, and spoke to Viśvāmitra, saying,
O Brāhmaṇa, wonderful is the story that you have recited to us, viz; that of Ganga's sacred dissension and the replenishing of the Ocean.
And, O afflicter of foes, as we had been reflecting upon all this at length, the night has passed away as if it were as moment.
And the live-long night has passed away as I in company with Sumitrā's son, was pondering over Viśvāmitra's auspicious speech.'
Then in the morning which happened to be bright, that subduer of his foes, Raghu's descendant, addressed the ascetic Viśvāmitra, who had finished his devotion.
The auspicious night is past, and we shall (again) listen to your wonderful narrations. Let us now cross over this sacred stream, foremost of rivers, wending in three ways.
And learning that you have arrived at this place, the pious ascetics have speedily come hither, and have also brought this barque with a spacious carpet.
Hearing those words of the high-souled Rāghava, Kausika crossed over the crowds of ascetics; and on reaching the north bank, he paid homage to the saints. And when they had landed on the banks of the Gangā, they beheld a city named Viśālā.
And thereupon speedily that that foremost of ascetics in company with Rāghava, went towards Viśālā, beautiful and elegant like to the celestial regions.
Then the highly wise Rāma, with folded hands, asked that mighty ascetic Viśvāmitra concerning the excellent city of Viśālā.
O mighty ascetic, what royal line reside in yonder large city? I desire to hear this, good betide you; and great is my curiosity.
Hearing those words of Rāma, that foremost of ascetics began to relate the history of Viśālā, saying,
Do you listen, O Rāma to what I had heard from Sakra relating this history; and, O descendant of Raghu, do you listen to all that befell in this city.
Formerly in the Krita age, O Rāma, Diti's highly powerful sons, as well as those of Aditi, possessed of prowess, and virtuous and pious, high-souled ones both.
O foremost of men, fell to reflecting, 'How can we become exempt from decrepitude and disease, and immortal.'
And as they reflected, it struck them, 'By churning the ocean of milk, we must obtain ambrosia.'
Then deciding upon churning (the ocean), those ones of immeasurable energy making Vasuki the cord, and the Mandara (hill), the stick, began to churn the deep.
After a thousand years had gone by, the hoods (of the serpent) serving as the churning cord, began to vomit virulent venom and to bite at the crags, with their fangs.
And thereat there came out powerful poison like to fire; and in consequence the entire universe with celestials, and Asuras, and men, began to burm.
And thereupon, intending to seek refuge, they appeared before that mighty god, Sarkara, or Pasupati, or Rudra, hymning him.
'Save us, Save us.' When that master, the lord of the celestials, was being thus addressed by the deities, there appeared before them Hari bearing the conch and the discus.
Smiling Hari said to the trident-bearing Rudra, 'O chief of the celestials, since you are the foremost of the gods, this that has come out of the ocean churned by the celestials, in your as Remaining here, O lord, do you receive the first offering in the form of this poison.'
Having said this, that best of celestials vanished there. Witnessing the dismay of the celestials, and hearing also the words of Śārngiņa, Śiva took in that dreadful poison as if it were nectar, and then leaving the deities, the worshipful Hara wen away.
And then, O descendant of Raghu, as the celestials resumed the churning, that foremost of hills serving the cord, entered the subterranean regions.
Thereupon the gods and the Gandharvas felt to extolling the slayer of Madhu, saying, “You are the way of all beings, of the celestials in especial. do you, O mighty-armed one, protect us, and recover the mountain.'
Having heard this, Hrsikesa, or Hari, assuming the form of a tortoise, stood in the sea, supporting the hill on his back.
That Soul of all, Kesava, best of male beings, taking hold of the top of the hill by his hand, began to churn the deep, stationed in the midst of the celestials.
After a thousand years, had rolled on, arose a male being impregnated with the Āyurveda, of exceedingly righteous soul, called Dhanvantari, bearing in his hands a stick, and a Kamandalu. And there arose also, from the cream of the churning waters, those magnificent dames the shining Apsaras. And, O foremost of men, as they had emerged from water, they are called Apsaras.
There sprang sixty koțis of shining Apsaras. And, O Kākutstha, the female attendants of those are numberless.
And neither the deities nor the Dānavas would accept them, and in consequence of this nonacceptance, they are known as women belonging to all.
And then, O Raghu's descendant, arose the eminently pious daughter of Varuna, Varuni, who fell to looking for acceptance.
And Diti's sons, O Rāma, did not accept the daughter of Varuna and Aditi's sons, O hero, accepted that one of blameless limbs.
Hence Diti's son go by the name of Asuras; and Aditi's by that of Suras. And the celestials became exceeding glad, on having accepted Vāruņi.
O foremost of men, next arose ucchaiśravā best of horses, and also Kaustubha; and next, the excellent ambrosia.
O Rāma, tremendous was the carnage for the possession thereof (ambrosia); and Aditi's and Diti's sons fought together.
And the Asuras assembled together with the Raksasas; and, C hero, mighty was the battle that was fought, striking terror into the three worlds.
And when a great havoc had been committed the highly powerful Vişņu, assuming a captivating form speedily stole away the ambrosia.
And those that came forward before that best of male beings, Visnu, knowing no deterioration, were crushed in conflict by Vişnu in a different form.
And in that exceedingly dreadful battle between the sons of Diti and Aditi, those heroic ones viz., Aditi's heroic sons slaughtered those of Diti.
Having slaughtered the sons of Diti's and regained his kingdom, he happily began to rule the worlds, containing saints and Caranas.
Seeing Kumbhakarņa slain by the high-souled Rāghava, the Räkşasas conveyed the tidings to the lord of the Raksasas-Ravana; (and addressed him, saying)
O king, that one resembling the destroyer himself, urged on by death, having scoured the monkey-army and eaten up monkeys, and for a while displayed his prowess, has met with his quietus at the hands of Rāma exerting his energy. And with half his body immersed in the dreadful deep, your brother, Kumbhakarņa, with his nose and ears cut off, and blood besmearing his body, with his head and limbs hewn away, and his body uncovered, mountain-like block up the gate of Laňkă with his person-and resemble a tree that has been consumed by a forest-fire.
Hearing the mighty Kumbhakarņa slain in battle, Ravana burning in grief, swooned away and dropped to the earth.
Hearing their uncle slain, Trisiras* and Atikāya-destroyers of gods and men, began to weep, oppressed with sorrow. *Three-headed.
Mahodara' and Mahāpārśvahearing of their uncle slain by Rāma of untiring deeds, were overcome with grief. 1. Huge-bellied. 2. Mighty flanked.
Then regaining his senses with extreme exertion, that foremost of Rākṣasas, distressed in consequence of the destruction of Kumbhakarna, mourned with his senses overwhelmed, saying.
O hero! O humbler of the pride of the foe! O mighty Kumbhakarna! Leaving me, you through stiny, have gone to the abode of Yama.
O exceedingly powerful one, leaving me (alone) whither did you wend, without extracting my dart as well as that of your friends?
Now really I am not, inasmuch as my right arm has dropped. Backed by this one, I would not fear celestials and Asuras.
How today forsooth has such a hero-crusher of the hauteur of gods and Dänavas—resembling the fire arisen at the hour of universal wreck, been slain in fight by Raghava?
He who could not be harmed by the concussion of the thunder-bolt itself-how can he, smitten with Rāma's arrows, sleep soundly on the earth?
These gods stationed in the sky along with the saints, beholding you slain the battle, are shouting in glee.
Surely today the monkeys overjoyed, finding occasion, well scale all the gateways and fortifications of Lankā.
I have nothing to do with empire. And what shall I do with Sītā? And deprived of Kumbhakarma, I do not even wish to live.
If I do not slay in encounter that slayer of my brother-Rāghava, certainly death is even that which is good for me, otherwise, this life is useless.
This very day will I repair to that place where my younger brother is. Forsaking my brother, I forsooth dare not live for a moment.
For the gods shall laugh on seeing me, who had formerly wronged them. But, how, O Kumbhakarņa, you having been slain, shall I conquer Indra?
Now the beneficial words of Vibhīşaņa have been verified. And as through blindness I did not accept the advice of that high-souled one, Kumbhakarņa and of Prahasta, this disaster arisen, shame me sore.
As I had disgraced the virtuous and graceful Vibhīşaņa, this peril producing grief, has been the consequence of my conduct.
Having thus piteously and long lamented Kumbhakarna, the Ten-necked one, with his inmost soul overwhelmed with sorrow, and sore distressed in consequence of grief, fell down, knowing his brother—the enemy of Indra-slain in battle.
Having vanquished Marutta, that lord of Rākşasas the Ten-faced Răvaņa, eager for encounter, began to range the capitals of the foremost monarchs (of the earth).
And coming to the most powerful crowned heads (in the world) resembling Mahendra and Varuna, the Raksasa king said: 'Give me battle; or declare we have been defeated. This I am resolved upon. Otherwise there is no escape for you?'
Thereat those wise kings, possessed of great strength, and ever abiding by righteousness, being frightened (at Ravana's intimidation), took counsel of each other. And knowing the superior strength of the foe, they said, “We have been defeated.
O child, Dusyanta, Suratha, Gadhi, and Gaya and king Pururavă all these kings said: 'We have been defeated.' And then Rāvaņa sovereign of the Rākşasas presented himself before Ayodhyā, governed by Anaranya, like Amarāvati ruled by. Sakra. And coming to that foremost of men king like to Purandara himself in prowess, Rāvana said, 'Give me battle; or say I have been defeated. This is my mandate.'
The lord of Ayodhyā, on hearing the words of that wicked-minded one, Anaranya, enraged, addressed the Raksasa-chief, saying, 'O king of Raksasas, I will give you combat, stay you. At once prepare for fight, and I also shall go and prepare myself.'
When he had heard everything (regarding Răvaņa), the forces of that foremost of kings that had been intended for conquering (Ravana), sallied forth ready for bringing about the destruction of the of the Raksasa, ten-thousand elephants, a niyuta horse, and many thousands of cars and infantry, O best of men; and, that host consisting of infantry and cars, marched for encounter, covering up the earth.
Then, O you proficient in fight, there took place a mighty and wonderful encounter between king Anaranya and that lord of Raksasas.
That host, of the king encountering the forces of Rāvana, were extinguished like to clarified butter thrown into the (sacrificial) fire. And having fought valorously for a long time, the remnant of the royal forces, suddenly coming in contact with the flaming Räkşasas ranks, were destroyed like to swarms of locusts entering into fire.
He saw the mighty army of that powerful monarch destroyed by the (adversary), like to a hundred streams absorbed by an approaching ocean.
And then himself drawing his bow resembling the bow itself of Sakra, that foremost of sovereigns, beside himself with wrath, approached Rāvana.
Brought down by Anaranya, his (Ravana's) councillors Mārica, Suka, and Sarana with Prahasta, took to their heels like to dear.
Then that son of the Ikşvāku race discharged eight hundred arrows at Rāvana's head.
And like to showers pouring down on the top of a mountain, his shafts did not inflict any wound (on Ravana).
Then the king, smitten on the head with a slap by the enraged king of Rākşasas, dropped down from his car.
The king, deprived of his senses, fell down on the earth, with his body trembling all over; as falls in a forest a sāla scathed with heaven's fire.
Thereat the Raksasa, laughing, spoke to that Iksvāku, lord of the earth, 'What is this that you have gathered as the fruit of your encounter with me.
O king, there is none in this triune sphere that can combat with me. Having hitherto been sunk in lunacy, you have not heard of my strength.
As he was speaking thus, the king, whose sounds were fast running out said: 'What can I do in this matter. Verily time is incapable of being controlled.
I have been overcome by Time; you are merely an instrument. What can I do now, when I am going to-lose my life? I never turned away from fight; I have been slain fighting.
But, O Raksasas, I shall tell you something in consequence of the disgrace that the Ikşvāku race has met with (today). If I have practised charity, if I have offered oblations into fire, if I have carried on pious penances, if i have governed my people well, then be my words verified!
There shall spring in the line of the highsouled Ikşvāku, one named Rāma son to Dasaratha who shall deprive your life.
As he uttered this imprecation, the celestial kettle-drums sounded like the roaring of clouds; and blossoms showered down from the sky.
Then, that best of kings, went to heaven; and when that king had gone to the celestial regions, the Raksasa (also) went away.
As for the purpose of protecting his brother, Lakṣmaṇa was watching him out of sincere affection, Guha burning in grief addressed that descendant of Raghu, saying.
This O child, is the easeful bed that has been prepared for you. O prince, do you as you listen, lie down upon it.
These (foresters) are inured to this hardship; but you are worthy of ease. We will wake up during the night for guarding Kākutstha.
There is none on earth dearer to me than Răma. This I tell you truly and I swear by truth itself.
Through his grace I hope in this world to attain high fame, and great religious merit as well as completely secure profit and pleasure.
I will bow in hand in company with my kindred adequately guard my dear friend reposing with Sītā.
Always ranging in this forest, nothing herein is unknown to me. I shall vanquish even any mighty body of fourfold forces (that may come up against us.)
Thereupon Laksmana said, O sinless one, protected by you ever having your sight fixed on virtue, we do not fear to live in this place. But how with Dasaratha's son lying down on the ground along with Sītă can I indulge in sleep or what is the use of my living and enjoying happiness?
Him do you behold with ease asleep on the grass in company with Sītā, who was incapable of being borne in fight by the gods and the Asuras, and who obtained through Mantras and austerities and various endeavours, Dasaratha crowned with every auspicious mark, is the most meritorious son of the king. Rāma being banished, the king will not live long and the earth will shortly be widowed.
Having bewailed aloud, the women have, methinks, (by this time) ceased through fatigue, and the king's residence is still.
I can not hope that Kausalyā, the king, and my mother (Sumitrā) all those are yet alive.
If they are, it is for this night only. Even if my mother live looking up to Satrughna, yet this is my grief that that mother of a hero, Kausalyā will breathe her last.
And that palace filled with people attached to Rāma and flooded with the light of delight, will, visited with the calamity that will befall the king meet with destruction.
How will the life of that high-souled king not seeing his magnanimous son, his eldest son, remain in this body?
When the king is dead, Kausalyā will die after him and then my mother will depart this life.
Frustrated in his desire, my father, foiled in his endeavours to confer the kingdom on Rāma, will, exclaiming 'All is lost,' 'All is lost,' give up the ghost.
Surely they are blessed that when the time shall come when the king will die, will perform the funeral rites of that descendant of Raghu.
They will happily range the capital of my father, furnished with fair looking terraces, with its highways laid out orderly, having lordly edifices and palatial residences, graced with excellent courtezans, abounding with cars, elephants and horses, resounding with the notes of trumpets, the abode of all auspiciousness, filled with portly and contented folks, rich in gardens and villas, and celebrating popular festivites.
If Dasaratha live we shall returning from the forest, behold that high-souled one observing noble vows.
If we remain in peace, we shall returning from the forest with that one firm in promise, enter Ayodhyā?
As the high-souled son of the king oppressed with grief was thus lamenting sitting up, the day broke.
When that son of the foremost of men, intent on the welfare of the subjects had spoken thus truly, Guha, out of extreme affection for (Rāma), shed tears afflicted with grief and hurt like an elephant suffering from fever.
Hearing those words of his, the high-souled ten-necked one spoke to his brother a speech consonant to season and place,
Properly had you spoken, to slay a messenger is improper. But let him be punished with any chastisement save slaying.
Certainly the tail is a darling ornament to a monkey. Therefore let his tail be set on fire anon; and this having been consumed, let him go away.
Then shall his best friends and kindred and acquaintances see him crest-fallen, with his person deformed.
The lord of Rākşasas ordered, With his tail in flames, let this one be taken all round Lankā containing terraces.
Hearing his words, the Raksasas, cruel through wrath, cover up his (Hanumān's) tail with worn pieces of cotton cloth.
Thereat, even as fire in a forest increase on getting dry fuel, the mighty monkey grew in dimensions on his tail being wrapped up.
Having soaked (the cloth) in oil, they set fire to it. Thereat with his soul overpowered with rage and hatred, and his countenance like the risen sun, he lashed them with his flaming tail.
And those-rangers of the night-those Rākşasas-old and young and females-again bringing that foremost of monkey, grew exceedingly glad.
That hero (being bound), entertained a purpose in harmony with the season. "Albeit bound, the Rākşasas cannot forsooth cope with me. Snapping these bonds, I shall, darting up, again slaughter these."
Although agreeably to the mandate of their master these wicked-minded ones have bound me, yet have they not been able to clear scores with me.
I can slay all these Rākşasas in battle; but I suffer this (maltreatment) for not marring the (pure delight) Rāma shall derive from my deed.
I shall once more range around Lankā. Let this be so. At night I could not satisfactorily examine the fortifications.* (Another meaning is:-lts places inaccessible on account of works.)
For certain, by me is to be beheld Lankā when night has departed. Let them bind me anew. The Rākşasas pain me by setting fire to my tail; but my mind dose not tire.
Then the Raksasas, rejoicing greatly, went off, taking that mighty monkey endowed with strength, an elephant (in prowess) among monkeys. And blowing conchs and trumpets, and bruiting it abroad by various actions, (Publishing Hanuman's penalty) those Raksasas of cruel deeds took (Hanumān) about the city (of Lankā).
And led by those Rākşasas, that subduer of enemies, Hanumān, experienced delight, and going about the mighty metropolis of the Rākşasas, the redoubted monkey surveyed variegated cars, enclosed court-yards, wellordered terraces, streets thronged with edifices, crossings, by-ways, and the interiors dwellings.
And on terraces and highways the Rākṣasas proclaim the monkey, saying, “This is a spy.'
On Hanumān's tail being in flames, Rākṣasīs of frightful eyes related to that exalted lady (Sītā) tidings of this great mishap.
O Sītā, the copper-faced monkey with whom you hadst held talk, is being led around with his tail flaming,
Hearing these cruel words, like to loss of life, Vaidehi, burning in grief, approached the Fire.
And wishing for the welfare of the mighty monkey, that large eyed lady with an intent mind began to pray to that bearer of sacrificial offerings,
If I have served my lord, if I bear a character, if I have ascetic merit, if I have been the wife of one alone, then prove you cool to Hanumān.
Thereat, as if communicating the welfare of the monkey to that one having eyes like those of a young deer, the Fire flamed up. And Hanumān's sire, albeit furnished with fire and a tail, blew ice-cold before that worshipful one, breathing health (to Hanumān).
On his tail flaming, the monkey reflected, "This fire is flaming. Why dose it not then burn me all over"?
I see it of exceeding brightness yet it pain me not. (On the contrary), at the end of my tail it seem like a mass of ice.
Or this is clearly due to Rāma's power, even like the wonder (that I witnessed) while bounding over the main-the mountain under the lord of streams. (Mainaka)
If the Ocean and the intelligent Maināka could show such regard for Råma, what may not the Fire do (for him?)
Fire dose not burn me for Sītā's (absolute) goodness, for Rāghava's prowess, and for (his friendship with my sire.
Then the elephantine monkey again reflected for a while, “Why should one like me suffer one's self to be bound by vile Rākşasas? Therefore it is meet that I should, displaying my prowess, avenge (this wrong)."
Thereat that vehement and mighty monkey snapped his bonds, and furiously springing into the sky, the terrible monkey uttered a shout. anon one
Then the graceful son of the Wind-god arrived at the gate of the city resembling a hill, where Rākşasas there were none.
After having attained the magnitude of a mountain, that self-controlled diminished himself and cast off his bonds. And having freed himself, the graceful one again became mountain-like.
And eyeing around, he saw a bolt standing against the gate. And that mighty-armed one, the Wind-god's son, taking up that bolt of burnished iron, again slaughtered the guards.
Having slain the warders, that one of terrific prowess crowned with a luminous wreath forged from his flaming tail, and appearing like the sun garlanded with glory, once again cast his eyes over Lanka.
When the citizens had gone away, the king versed in the time and place of ceremonies, after deliberating with his counsellors fixed the time (of the installation.) And his conclusion was even this: "To-morrow the Pusya will be in; and to-morrow should my son, Rāma of eyes like lotus-leaves be installed as heir-apparent."
Then entering the inner apartment king Dasaratha said to the charioteer Sumantra, "Do you again bring Rāma here.'
In response to those words, the charioteer again speedily went to Rāma's residence, for bringing him thither.
His fresh approach having been announced to Rāma by the warders, the latter, filled with apprehension, became anxious.
And bringing Sumantra in, Ráma with eagerness said "Tell me fully the reason of this your fresh visit."
Thereupon, the charioteer told him, "The sovereign wish to behold you. You have known the occasion; and now decide whether you will go thither or not.”
Hearing the charioteer's speech, Rāma also in haste repaired to the king's palace, with the view of again beholding the lord of Man. And on hearing of Rāma's arrival, king Daſaratha inade him enter his own chamber, with the view of communicating to him something exceedingly agreeable.
And immediately on entering his father's residence, the graceful Rāghava seeing his father from a distance, bent low with clasped hands.
Thereupon raising Räma as he was bending down, and embracing him, and pointing out a seat, the protector of the earth again spoke to him.
O Ráma, enjoying at my will the good things of life, I have grown old; and have attained great age. I have worshipped the deities by celebrating hundreds of sacrifices with numerous Dakşiņās and gifts of boiled rice.
And incomparable on earth, you have been born to me for a son after my heart. I have given whatever had been wanted (by others); I have finished my studies.
O foremost of men. I have, O hero, acted and enjoyed. I have been emancipated from my obligations to the celestials and saints, and the Pitris, and the Vipras, and myself.* *Sacrifice, study, son, gift, enjoyment are the five means of, clearing the debts one owes to the celestials, the saints, the pitrs, the vipras and self.
And naught now remain to be done by me save the installation. Therefore it behoves you to do even what I say to you. To-day the subjects in a body have expressed their desire of having you for their sovereign. Therefore, O son, I shall install you as the heir-apparent. O Rāghava, tonight I have dreamt inauspicious dreams. Stars with tremendous sounds, shoot by day, accompanied with thunder-claps.
The astrologers say that the star of my life has been invaded by those terrible planets, the Sun, Mars, and Rāhu.
It generally happens that when such signs manifest themselves, the king comes by a terrible calamity, and may meet with death itself.
Therefore, O Raghava, my thoughts change, be you installed (in the kingdom), for fickle is the mind of all creatures.
To-day, before meeting Pusya, the moon has entered the Punarvasu asterism; and the astrologers say that to-morrow it will certainly be in conjunction with Pușya.
My heart urges me to install you during the Pusya conjunction, so Oh! afflicter of foes, I shall install you to-morrow as heir-apparent.
Therefore do you along with my daughter-inlaw, commencing from sun-set, serving the prescribed restrictions, and lying down on a bed of Kusa grass, spend the night in fast.
And let your friends vigilantly protect you all around, for many are the impediments that happen in affairs like this.
In my opinion, during the interval that Bharata is away from the city, should your installation be effected most opportunity.
Even though your brother Bharata ever stayed entirely by the course of the honest; he followed his elder brother; and is righteous-souled; tenderhearted; and of subdued senses. But in my opinion, the hearts of men are inconstant, and, O Rāghava, the hearts even of the virtuous change by the action of the natural impulses.
Having been thus addressed in the matter of his coming installation in the next day, Rāma, with the King's permission embodied in "Go you," greeting his father, repaired to his quarters.
And entering his residence in the interests of the installation ordered by the monarch, he immediately issued out, and went to the inner apartment of his mother.
There, Rāma found his mother in the temple, clad in silk, adoring the gods, and silently praying for his royal luck.
There, hearing of the welcome installation of Råma, had already come Sumitrā, and Lakşmaņa and Sītā summoned (by Kausalyā).
Hearing of the installation of his son in the office of heir-apparent during the influence of the Puşya at that time, tended by Sumitrā and Sita and Laksmana, there stood Kausalya, meditating the (triune) person Janārdana, through suspension of breath.
Rāma, approaching and saluting her engaged in auspicious observance, addressed her in excellent words, cheering her up, O mother, by my father have I been appointed to the task of governing the people. And, agreeably to the desire of my father, to morrow will take place my installation; To night Sītā will fast along with me, the priests have said thus, and this also has been declared by my father.
Do you therefore even today provide those necessary auspicious things that will be required Hur myself and Vaidehi on the occasion of the coming installation.
Hearing of that for which she had ever wished, Kausalya, her voice choking with the vapour begot of delight, addressed Rāma, saying.
Rāma, my child, be you long-lived, and may your enemies find destruction! Furnished with this good fortune, do you gladden Sumitra's as well as my own relatives.
Oh! you was born under an auspicious star: you have, O son, by your virtues gratified your sire Dasaratha.
Ah! not unfruitful has proved my disinterested observance of vow to the lotus-eyed person, for this royal fortune of the Ikşvāku race shall rest upon you.
Having been thus addressed by his mother, Rāma looking at his brother(Lakşmaņa), seated in humble guise with clasped hands, with smile spoke to him, saying.
O Lakṣmaṇa, do you together with me rule this earth. You are my second self; and this good fortune has taken possession of you (as well).
Do you, O Sumitrā's son, enjoy every desirable thing and the privileges pertaining to royalty. My life and this kingdom I covet for your sake alone.
Having said this to Lakşmaņa, and paid reverence to his mother, Rāma with their permission went with Sītā to his own quarters.
Thereupon Rāma, being stricken with curiosity, with folded palms and humbly accosted Agastya, residing in the southern quarter, with pregnant accents, saying.
You say that Rávaņa and Vāli had unequalled strength but I think their can not equal that of Hanuman.
Heroism, liberality, strength, patience, intellect, knowledge of lawn and means, prowess and energy all exist together in Hanuman. on
When the monkey host lost heart beholding the ocean, Hanumān, consoling crossed over the deep extending over a hundred leagues.
Having discarded the presiding goddess of Lanka he went to the mansion of Rāvana and on beholding Sita there, he consoled her.
What to speak of more, Hanuman, singlehanded, slew Ravana's commander-in-chief, the minister's son, his servants and his one son.
Being released from the Brahma weapon Hanuman remonstrated with Rāvaņa, and reduced Larkā into ashes like to fire burning down earth.
What I have seen myself performed by Hanumān in the conflict is above the power of Kala, Vasava and even the lord of riches.
It is by the strength of the arms of that Windgod's son I ave obtained Lanka, Sita, Lakşmaņa, Victory, kingdom and my friends.
What more, had not Hanumăn, the friend of the king of monkeys-Sugrīva, been in my company who could have brought Sītā intelligence?
Why did not Hanumän, although wishing welfare to Sugrīva, reduce Vāli to ashes like so many creepers on the occasion of his quarrel with Sugriva?
Methinks, Hanuman was not cognisant of his own prowess then? And therefore he did stood to witness the miseries of Sugrīva— the king of monkeys who was dearer than his life.
O you worshipped of the immortals, do you truly describe to me in detail this action of Hanuman.
Hearing those well-meaning words of Rāghava, the ascetic Agastya said to him in the presence of Hanumān.
O foremost of Raghus, what, you have said regarding Hanumān, is all true. As regards, strength, velocity and intellect there is none who can equal Hanuman.
O repressor of enemies, in the days of yore Hanumān was imprecated by the ascetics, whose curses never become fruitless, to the effect that he would never be conscious of his whole strength.
I am not capable of describing to you the wondrous childish feat which Hanuman did perform in his boyhood.
But if you are, O Raghava, greatly anxious to hear it, I shall relate do you hear with a quiescent mind.
Hanuman's father Keśarī reigned in the mountain Sumeru which resembles gold by the influence of the sun.
Kesari had a well-known wife by the name of Añjanā to whom he was greatly attached. The deity Wind begot on Añjană an excellent son.
Repairing to a dense forest for collecting fruits, the excellent damsel gave birth to Hanumān resembling the tip of a ſala tree and went away.
Being distressed with hunger on account of the absence of the mother, Hanuman, just born, cried like Kartikeya, the commander-in-chief of the celestials, in the forest of Saras.
At this time the sun resembling Japā flowers, having risen, Hanumān, to get a fruit, sprang up.
Being desirous of holding the newly risen sun, Hanumān, resembling it, began to leap in the middle of the welkin.
The child Hanuman having thus ascended the sky, celestials, Dānavas and Yakşas surprisingly exclaimed.
The velocity, with which Marut's son is going, is not possessed even by the Wind, Garuda and mind.
If he has got such vehemence in his boyhood what great strength he shall have in his youth.
His own son thus leaping, the wind, becoming cool by the touch of snow, began to follow him proceeding in the sky lest the rays of the sun might scorch him.
Rising high up in the sky on account of childish freaks and traversed many thousand leagues by the help of his father Hanuman neared the sun.
Considering that he was a mere child and therefore not tarnished by any sin and that a great divine work would be accomplished by him in future the sun did not burn Hanuman.
At the every day when Hanuman sprang up to hold the sun, Rāhu too essayed to possess him.
Having reached the top of the sun's car Hanuman touched Rāhu; so he, the repressor of the moon's rays, accordingly went back on beholding the sun thus possessed.
And repairing to the house of Indra, Sinhika's son, in wrath and with frowns, said to him encircled by the celestials.
O Vasava! O slayer of Bala and Vrtra-to remove my hunger you did give me both the sun and moon; why you have then given them to another?
On account of the Parva I came to devour the sun but another Rahu came and possessed him.
Hearing the words of Råhu, the King of the deities, wearing a golden garland, having his understanding bewildered, proceeded, on the back of his elephant-chief Airavata, huge like the summit of the Kailäsa hill, with temporal juice always trickling, having four tasks, roaring, and adorned with golden bells, towards Hanumān and the sun with Rāhu before him.
Having left behind Indra, Rāhu, quickly went there but fled away on beholding the hugebodied Hanumān resembling a mountain summit.
Thereupon leaving aside the sun and being desirous of holding Rāhu, the son of Siṁhikā considering him as a fruit, Hanumān again sprang up into the sky.
Beholding Hanuman approach renouncing the sun, Rāhu with his countenance only visible, desisted and went back.
And considering Indra as the saviour the son of Simhikā, stricken with fear, again and again cried aloud "Indra! Indra!!"
Understanding everything by the piteous accents of Rāhu Indra said, “No fear, I shall soon slay him.”
Thereupon beholding the huge-bodied Airāvat and considering him as a bigger fruit Măruti ran towards him.
Proceeding thus tempestuously when he rose above the head of Indra, Hanuman, looked in a moment dreadful like the fire of dissolution.
But not greatly enraged the thousand-eyed lord of Saci, with the thunder bolt in his hand, struck the running Hanumān.
Belaboured by the thunder-bolt of Indra Hanuman fell down on a summit and broke his left jaw.
He being thus overwhelmed by the stoke of Indra's thunder-bolt, the Wind-god became displeased with the king of celestials and was determined upon bringing about mischief to all created beings.
The all-comprehending wind, not spreading himself, entered into a cave with his son. Like to Väsava distressing all creatures by putting a stop to the showers, the wind too put all animals into unbearable suffering by obstructing all execrations.
On account of the anger of the Wind-god their breath was completely obstructed, and the joints-as if pierced, became hard as wood.
Svādhyāya Vaşațkāra and all the religious observances of the triple world were put a stop to by the anger of the Wind-god. So the three world appeared as if stricken with sorrow.
Thereupon the affixed celestials, Gandharvas, Asuras and men repaired to the Patriarch Brahmă with a view to bring about the wellbeing of created beings.
With their bellies swollen for the obstruction of the wind the celestials with folded hands said: "O lord of created beings, you have created four classes of beings and you have given us wind to preserve our lives. But we do not know, why the wind, the lord of our beings, is distressing us, by obstructing our movements like to females confined in an inner apartment.
Being thus distressed by the wind we have come to seek your shelter. O you the remover of miseries-do you remove our affictions consequent upon the obstruction of the wind..
Hearing those words of the created beings, and saying the reason of that the lord of creation (the Patriarch Brahma) again said.
Hear, O created beings, why the wind, being enraged, has obstructed the course of all beings. All that deserves to be listened and it is right too.
Hearing the words of Rāhu, Indra, the king of ION 35 RĀMĀYAŅAM the celestials, has belaboured the Wind-god's son. It is for this that he has been offended.
Preserving the bodies, the wind, having no persons, passes through them all. Without wind the body becomes like wood.
Therefore the wind constitutes the life, the happiness and the whole universe. Renouncing the wind the world cannot attain to happiness. Being cast off by the wind and having their breaths obstructed, behold, the world, today appear like dried wood.
Let us therefore go there where the wind, the giver of our afflictions, wait. If we do not please the son of Aditi we shall all meet with destruction.
Thereupon the Patriarch Brahmā, the celestials, Gandharvas, serpents, Guhyakas and other created beings went where the wind was waiting with his own son belaboured by the king of the celestials.
Thereupon beholding that boy, on the lap of the Wind-God, resembling gold and Baiśvānara, the four-mouthed Brahmā, the celestials, Gandharvas, Rșis, Yakşas and Rākşasas were all moved with pity.
Hearing the words of Angada as well as of Laksmana's wrath, the self-controlled Sugriva along with his counsellors, left his seat.
Ascertaining the weight and lightness of the present occasion, that one, expert in counsels and abiding by their advice spoke to the expert counsellors, saying.
I have not done him any wrong, nor have I spoken to him any improper word. I do not know why Rāghava's brother Laksmana has become offended with me.
Lakşmaņa has been falsely apprised of my imaginary weakness by my enemies, always looking to my dark sides.
It behoveth you all, to ascertain now speedily according to your knowledge and right understanding (the cause of Laksmana's wrath).
I do not fear Lakşmaņa or Rāghava; but friends enraged without any cause do invariable produce fear.
It is easy to contract friendship but very difficult to sustain it; for owing to the fickleness of our minds, a very slight cause bring about separation.
I have not done him any good proportionate to what the high-souled Rāma had done for me; and it is for this reason that I am afraid of him.
Being thus addressed by Sugrīva-Hanumān, the foremost of monkey-counsellors spoke, according to his own understanding, saying.
It is no wonder, O lord of monkeys, that you had not forgot the unexpected benefit, (you hadst received at the hands of Rāma).
To encompass your well-being, Vali, powerful as the Lord of celestials, was fearlessly destroyed by the heroic Rāghava. There is not the least doubt, that Rāghava, out of love, is enraged with you, and has despatched his younger brother Lakşmaņa, the enhancer of prosperity.
O you foremost of those conversant with time, the auspicious autumn, green with Saptchada flowers, has set in and you, given up to enjoyments, does not perceive it.
The sky, having the clouds removed, is full of clear stars and planets. The quarters, the ponds and rivers are all clear.
O best of monkeys, finding you forgetful, Lakṣmaṇa has come here to inform you that the proper time has arrived.
Do you patiently hear all these harsh words of the high-souled Rāma, racked with sorrow and separated from his spouse, which Laksmana, shall relate to you.
You have acted improperly towards him, and I do not find any thing tending to your welfare but your satisfying Lakşmana with folded hands.
The kings should be addressed with auspicious words by their counsellors always ministering to them proper counsels. And it is for this reason, I am addressing you with these sound words.
Rāghava, taking up his bow, while enraged, can bring under subjection the entire world, inhabited by by the celestials, Asuras and Gandharvas.
Remembering his former service, it does not behove you, grateful as you are, to excite his wrath, who should be pleased again.
Bowing to him, with your children and friends, do you, O king, satisfying your promise, seek his shelter like to a wife placing herself under the control of her husband.
O lord of monkeys, it does not behove you, to neglect even in thought, the behests of Rāma and his younger brother; for you are fully aware of the prowess of Rāghava like to the lord of celestials, and passing human power.
The highly effulgent son of the Wind-god, Hanumān, to create Sītā's confidence, again addressed her with the following words.
O great dame, I am a monkey, the messenger of the highly intelligent Rāma. Behold this precious ring with Rāma's name engraven on it, given by your high-souled lord and brought as a token to create your confidence. Do you take heart and may good betide you, there will be an end of your grief soon.
Taking the ring that used to deck her lord's finger and looking at it, Jānaki seemed to have actually got her lord.
Her graceful countenance, having large eyes, looked, with delight, like to the Moon released from the possession of Rāhu.
And greatly delighted at her husband's news that modest damsel, affectionately welcoming Hanumăn, applauded that great monkey.
O foremost of monkeys, you are brave, powerful and wise, since you had alone smitten this abode of the Rākşasas.
You had, with they laudable prowess, leaped, a hundred leagues, across the ocean, the abode of marine mousters, taking it for Gospada. (A measure as much as a cow's foot-step will hold.)
O foremost of monkeys, I do not consider you as an ordinary monkey, since you do not care or fear Ravana.
O best of monkeys, you are worthy of my welcome, since you had been despatched by Rāma, knowing self, Rāma, hard of being got at, has not sent you, specially to me, without a trial of your prowess.
By my good luck, is it all well with the virtuous-souled and truthful Rāma and the highly powerful Lakşmaņa the enhancer of Sumitra's joy?
And if Kākutstha lives untouched by ill, then why does he not burn the earth, encircled by the ocean with his ire like to the fire of dissolution?
Or they are capable of discomfiting the celestials in a battle but me-thinks by my illluck, the end of my miseries has not arrived as yet.
Is Rāma greatly pained? Does he grieve? Is that foremost of men making preparations of my rescue?
Has he forgotten his work being overwhelmed with fear and poorliness of heart? Is that son of the king performing still his manly duties?
Is that slayer of foes, desirous of acquiring victory, pleasing his friends still with forgiveness and gifts and dealing his enemies with punishment, sowing dassensions among them, and with other expedients?
Is he still gaining friends and are friends gathering around him? Is he welcoming his friends and are they honouring him the more?
Is that son of the king invoking the blessings of the celestials? Has he attained manliness and assistance from the celestials?
Has Rāghava lost all his affection for me for my living at a distance from him? Will he save me from this disaster?
Has not Rāma, ever used to happiness and unused to misery, been enfeebled by this disaster?
Is he informed always of the welfare of Kauslyā, Sumitrā and Bharata?
Is not Rāghava, worthy of honours, beside himself with grief in my absence? Will not Rāma rescue me?
Will not Bharata, ever devoted to his brother, send out one Akşauhiņī of terrible soldiers under the command of his ministers for my rescue?
Will not the graceful Sugrīva, the lord of the monkeys come to help ine with hosts of monkeys having huge teeth and nails?
Will not the heroic Lakşmaņa, the enhancer of Sumitrā's joy, conversant with the use of weapons, burn down the Rākşasas with this shafts?
Shall I not behold soon that Rāvana with his kinsmen has been destroyed in battle by Rāma with terrible weapons?
Is not the gold-hued and lotus-smelling countenance (of Rāma) dried up my absence like to lotus dried up by the rays of the sun in shallow water?
Does he still hold patience in his heart, who, renouncing his kingdom for virtue and repairing, on foot with me even to the forest, was not stricken with fear and grief?
His love for his mother, father or any other person is not greater than or equal to his love for me. O messenger, I shall keep my life so long I do not hear anything about my dear one.
Having addressed that lord of monkeys with these highly sound and sweet accents, that graceful and worshipful dame ceased, with a view to hear again from him pleasant tales regarding Rāma.
Hearing the words of Sītā the terribly powerful Măruti, placing his joined palms on his head said,
The lotus-eyed Rāma dose not know that you are here, and hence he has not been able to rescue you like to Purandara regaining Saci.
Hearing about you from me soon shall Rāghava come assisted by a large army of monkeys and bears.
Impeding the course of the unagitated deep and building by means of his terrible shafts, a bridge across it, Kākutstha, shall divest the city Lankā of all the Rākşasas.
And forsooth shall Rāma destroy them, even if the celestials, or Death himself stand in his way.
O worshipful dame, stricken with grief in your absence, Rāma is restless like to an elephant smitten by a lion.
I can swear, O worshipful dame, by the mounts Mandara, Malaya, Vindhya, Sumeru, Dardura and all the fruits and roots, that you shall behold like to the rising of the full moon, the countenance of Rāma having beautiful eyes, graceful, Bimba-like lips and beautified with beautiful kundalas.
You shall soon behold, O Vaidehī, Rāma, on the mount Prasravana, like to the performer of hundred sacrifices seated on the back of the elephant (Airăvata).
Rāghava dose not take meat nor drink honeyế he takes every day in the evening boiled rice and such wild fruits as are sanctioned by the Sastras.
His heart is so much attached to you, that he does not drive away even flies, insects and snakes from his body.
Rāma is always engaged in meditations, overwhelmed with grief, and he has no other thought but seeing you.
Rāma has no sleep and even when asleep that best of men awakes exclaiming in sweep accents, 'O Sītā!'
He always welcomes you sighing and saying “O my dear love!", whenever he beholds any fruit, flower or any object liked by the ladies.
O worshipful dame, he is always lamenting, exclaiming "O Sītā!, and that high-souled son of the king, to regain you, has resorted to ascetic observances."
On hearing about Rāma, Sītā was greatly delighted and she was equally grieved on hearing of his sorrow. And it appeared like the rising of the moon and the appearance of the clouds at the same time in an autumnal night.
Entering the extensive forest of Dandaka, the irrepressible and self-composed Rāma saw the collection of asylums belonging to the ascetics, strewn with Kusa and bark, and environed by spiritual energy; incapable of being beheld; like the solar disc in the heavens, the refuge of all creatures with their ornamented yards; filled with a great many deer, and abounding in multitudes of birds; in which Apsaras always danced and which they held in respect; (asylums) beauteous with spacious rooms for fire sacrifice, with sacrificial necessaries, deer-skins, Kusa, faggots, water-pitchers, fruits and roots; surrounded by mighty and sacred fcrest-trees; crowned with lucious fruits; honoured with Bali and homa*; holy; resounding with the sounds of Vedic recitations; scattered with divers blossoms; and containing tanks filled with lotuses; with ancient ascetics living on fruits and roots, having their senses under control, wearing bark and black deer-skins, and possessing the splendour of the sun or fire; and adorued by great and holy sages living upon regulated fare.
Beholding that collection of asylums belonging to the ascetics, resembling the regions of Brahmă, resonant with the voices of Vedic recitations; and grateful; with highly pious Brāhmaṇas versed in the Vedas, the exceedingly energetic and graceful Rāghava entered the same, having first unstrung his mighty bow.
Thereupon, seeing the righteous Rāma resembling the moon risen, as well as Lakşmaņa and the illustrious Vaidehī, those . Maharsis endued with spiritual intuition, came forward (to meet the incomers); and, having uttered benedictions, those persons of rigid VOWS, received them.
And those dwellers of the wood, struck with wonder, beheld Rāma's tender grace and loveliness and elegance of dress.
And struck with astonishment, those inhabitants of the woods of pre-eminent piety saw Vaidehī, Lakşmaņa and Rāma, with winkless eyes.
And those persons of exalted virtue, engaged in the welfare of all creatures, made Rāghava, their guest, sit down in their thatched cottage.
Then, having received Rāma respectfully according to scriptural prescription, those virtuous ones of eminent piety, resembling fire, procured water (for Rāma).
And, experiencing great delight, those highsouled ones, uttering benedictions, procured wild fruits, flowers and roots; and, having assigned an asylum (to Rāma), those persons cognizani of righteousness, said with joined hands, “Possessed of high fame, you, the protector of righteousness, are the refuge of these people. you should be honoured and worshipped, being their king, holding the rod, and their superior. O Rāghava, it is because he that governs his subjects, is a fourth part of Indra himself, that the king, being bowed down to by all, enjoys the choices things.
And we, being in your dominions, ought to be protected by you. Whether living in the city or in the woods, you, lord of men, are our sovereign.
We have renounced chastising others; and, O monarch, we have conquered our anger, and subdued our passions. Therefore, even as a child in its mother's womb (should be protected by her), should we be protected by you."
Having said this, they entertained Rāghava, along with Laksmana, with fruits and roots and flowers and diverse other edibles procurable in the woods.
In the same way, other ascetics of accomplished purposes, living lives of integrity, duly pleased that lord, Rāma, resembling Vaisvānara.
When Vaideha had spoken thus, the mighty ascetic Viśvāmitra is company with Vasiștha addressed that heroic king, saying.
O puissant one, the lines of the Ikşvākus and the Vaidehas are exceedingly noble and incomparable. No other race can by any means compare with them.
O monarch, this youthful union of Rāma and Lakşmaņa with Sītā and Urmilā is fit by all means; and it is worthy of their wealth of grace.
Now do you, O foremost of men, listen to my words. This youthful brother of yours, king Kusadhvaja, O you versed in morality, this pious-souled one, O king, has, O prime of men, a couple of daughters, unparalleled on earth in beauty, whom we would ask for, to become wives to the prince Bharata and the intelligent Satrughna; as we, O king, ask for your own daughters in the interests of those high-souled ones (Rama and Laksmana).4-6
And these sons of Daśaratha are endued with youth and beauty, resembling the Lokapalas, and possessed of the prowess of celestials.
Therefore do you, O foremost of sovereigns, by this alliance with both the brothers, bind the Ikşvāku race. And in this may your mind never waver!
Hearing Viśvāmitra's words embodying the sentiments of Vasiştha, Janaka with clasped hands addressed both the potent ascetics, saying,
I consider my line as blessed; since such puissant ascetics wish for such a desirable alliance.
Whatever you wish, even that shall be done, good betide you. Let these daughters of Kusadhvaja together become the wives of Śatrughna and Bharata.
On the same day, O mighty Muni, let the four highly powerful princes espouse the hands of the four princesses.
The learned consider bridal celebrated on the day succeeding those on which the Phalgunis are on the ascendant, and having for its presiding deity Bhagas-the most auspicious.
Having said these amiable words, king' Janaka arose, and with clasped hands addressed both the foremost of ascetics, saying.
I have reaped high religious merit (by these nuptials), and I also am your disciple. And do you, you anchorets, occupy these best of thrones, (belonging to us).15
And even as this kingdom is to Dasaratha is Ayodhyā to myself. Do you not therefore entertain any doubts as to your lordship. Do you therefore do as it behove you.
And as Vaideha Janaka was speaking thus, Raghu's son, king Dasaratha, well pleased answered that monarch, saying,
Countless are the excellences that pertain to you brothers, lords of Mithilā; and saints and sovereigns are honoured by you,* auspiciousness be yours. *The commentator here seems to be in fault. He ever explains-By you have your royal ancestors been honoured. Evidently an error. I differ from him. The particle ca (and) makes the point clear.
Good betide you, I will repair to my own quarters, there to duly perform the Śrāddha ceremonies.
Then having greeted that king of men, the illustrious Dasaratha, placing those foremost of ascetics in his front, went away.
And reaching his quarters, the king performed the Srāddha according to the ordinance, arose the next morning, and made excellent gifts of kine.
And to Brāhmaṇas the monarch severally gavę away kine by hundreds and by thousands, for the welfare of his sons.
And that puissant one gave away to the regenerate ones four hundred thousands of kine furnished with horns plaited with gold, and each having her calf, together with bell-Mattel vessels for milking them.
And that descendant of Raghu addicted to his sons made presents of various other valuables and the Brāhmaṇas, on behalf of his sons. And having given away kine, the surrounded by his sons looked like to the amiable Prajāpati surrounded by the Lokapālas.
When the embryo had been sundered is seven, Díti exceedingly aggrieved humbly spoke to the irrepressible thousand-eyed deity, saying, as
By my fault it is that the embryo has been sundered in seven. O chief of the celestials, herein you are guilty of no transgression, o destroyer of Bala.
And since calamity has befallen the embryo, I wish to do you a good turn. Let the seven parts become the guardians of the seven Maruts.
O son, let my sons having noble forms, becoming famous Marutas range the Vātaskandha regions in heaven.
Let one range Brahmā's regions, and another Indra's, and the highly illustrious third also range around, being known as Divya Vāyu. (Ether).
O best of celestials, by they command, let the four remaining sons of mine, known by the name which you have mentioned, range about in appointed periods.'
Hearing her words, that destroyer of Vala; the thousand-eyed Purandara, with clasped palms said.
All this that you have said must come to pass; there is no doubt about it. Good betide you, your sons endowed with celestial forms, shall range about.
And it has been heard by us that having thus ascertained in that hermitage, the mother and the son, O Rama, went to heaven, their desire obtained.
Even this O Kākutstha, is the place where formerly the mighty Indra sojourned, and where he attended upon Diti of accomplished ascetic success.
O most powerful of men, Ikşvāku had an exceedingly righteous son born to him of Alambusa, known by the name of Viśāla. And here stood a palace, built by him, called Viśālā.
Viśāla's son, O Rāma, was the mighty Hemacandra. And after Hemacandra comes the celebrated Sucandra.
O Rāma, the son of Sucandra was Dhumrāśva, and then was born Sšñjaya son to Dhumrāśva.
Srinjaya's son was the powerful Sahadeva, And Sahadeva's son was the pre-eminently pious Kuśāśva.
Kuśāśva's son was the puissant Somadatta. And now, O Kākutstha, Somadatta's son, the effulgent and invincible and renowned Sumati reside in this mansion.
And by the grace of Ikşvāku, all the sovereigns of Viśālā are long-loved, and highsouled, and puissant, and pious.
And here will we happily spend a night; an on the morning of the morrow you will, O foremost of men, behold Janaka.'
And having heard that the illustrious Viśvāmitra had come, that best of kings, the effulgent Sumati, appeared before him.
And having paid Viśvāmitra high homage together with his priests and friends, and with clasped hands enquired after the former's welfare, he addressed Viśvāmitra, saying.
Blessed are we, and obliged are we, whose domains, O ascetic, have been graced with your presence. Surely none is more blessed than I am.
I Was however somehow saved by Rāma in that conflict. Listen what happened afterwards.
I was not humbled even by the danger of my life. Once again I entered the forest of Dandaka accompanied by two Rākşasas assuming the shape of deer.
I had a flaming tongue, huge teeth, sharpened horns and lived on the flesh of ascetics. Assuming such a terrible appearance I began to traverse with great vehemence the Tīrtha, Agnihotri and the place of worship; eating the flesh and drinking the blood of the ascetics after killing them I began to hinder all religious services.
I had a most ugly figure and was maddened with drinking blood, and all the animals of the forest were exceedingly frightened at me.
While I was thus traversing the forest of Dandaka throwing obstacles in the way of religious services I saw the pious ascetic Răma living on a restricted fare, the honoured Sītā and the mighty Lakşmaņa, taking recourse to asceticism, moderate in eating and ever engaged in the welfare of created beings.
Remembering his former enmity and aggrandisement, I, being extremely wrathful, in my deer shape and with my sharpened horns, darted towards him with a view to kill him, considering through my ignorance the effulgent Rāma as none other but an ascetic living in the forest.
Then stringing his huge bow he darted three sharpened arrows at me. Those three terrible arrows with bent knots resembling thunderbolts, killing enemies and drinking blood and having the motion of Garuda and air, coalescing with each other came before us.
Wicked as I am, I was fully aware of his prowess having been frightened by him on a former occasion, and so I saved myself by escaping, but those two Raksasas were killed.
O Rāvana, any how saved from the arrows of Rāma and having got my life back I have resorted to the life of an ascetic and have been carrying on asceticism here being absorbed in Yoga.
From that very day I see Rāma wearing bark and deerskin even in the very trees before me like to Death with the noose in his hands.
Terrified as I am I always see thousands of Rāma around me. Me seems the entire forest is inhabited by Rāma only.
O king of Räksasas, I see Rāma even in the quarter where there is no Rāma. Seeing him in my dreams even I look around like one awaken.
O Rāvana what more shall I speak to you, I am so much afraid of Rāma that such words as Ratna (jewel), Ratha (chariot) which begin with the letter Ra administer consternation to me.
I am fully apprised of the prowess of that descendant of Raghu; it dose not behove you to enter into conflict with him; he can destroy Vāli and Namuci.
O Rāvana, whether do you fight with Rāma or not, do not mention him to me if do you wish to see me.
Many persons pious and devoted to asceticism on this earth have met with destruction for another's misdeeds.
And I shall meet with a similar fate for your sins. O you the ranger of night do whatever you like, I shall not follow you.
Truely is that highly intelligent and effulgent Rāma of mighty prowess, like death itself to the rangers of night.
Though the wicked Khara of Janasthāna has been slain by him on Sūrpanakhā's account, yet how is he to blame for it do you truly speak.
You are my friend; it is for this and for your welfare that I speak this truth to you. If do you not follow my words, yourself with all your kinsmen, shall be slain in battle by Rāma.
Thereupon encompassing the destruction of Vāli, installing Sugrīva and dwelling on the summit of the Mālyabana hill, Rāma spoke to Laksmana, saying,
This is the time the beginning of the rainy season-do you behold the sky enveloped with clouds resembling so many hills.
The sky, drinking the liquid contents of the ocean through the rays of the Sun, and being enceinite for nine months, is giving birth to showers.
Ascending the sky by the steps of clouds, one can ornameni the Sun with garlands of Kutajas and Arjunas.
Like to a wound covered with a torn cloth, the sky is enveloped with cool clouds, coppery with the rays of the setting Sun, and yellow at another end.
The sky, having mild breezes as its breath, sprinkled with sandal-like evening rays and covered with yellow clouds, is appearing as it were like one stricken with amour.
The earth, afflicted with perspiration and filled with new water, is emitting forth vapour like to Sitā racked with sorrow.
Ketaka smelling breezes may be drunk up in the cavity formed by putting the hands together, like to cold water discharged off the clouds and mixed with camphor.
This hill, having blown Arjunas and Ketakas and rid of its enemies like to Sugriva, has been bathed with showers.
These hillocks, having clouds for dark deerskins, heavy showers for sacred threads and having caves filled with air, are appearing like so many Brahmins who have finished their studies.
The sky, being struck by thunders like to so many golden lashes, is, as if, groaning under a deep mental agony.
Methinks, the lighting, shining by the violet clouds, is appearing like to the poor Vaidehi at the lap of Rävaņa.
These quarters, enveloped with clouds and having therefore the Moon and stars hidden, are indeed very pleasant to those who are under the influence of Cupid
Behold, O Saumitri, on the summits of the hill the flowery Kuțajas enveloped with the vapour arising out of the earth, gladdened at the approach of the rainy season and exciting my amour who am stricken with grief.
(In this season) the dust is watered, the air is saturated with dews, all the evils of the summer are stopped, the kings no longer proceed on royal marches and those journeying in a foreign land return their native homes.
The Cakravākas along with their mates are proceeding, being desirous to live in the Mänasa Sarovara, and in consequence of incessant rains, chariots and other conveyances cannot pass along the wayfares.
Somewhere hidden, somewhere open, the sky, covered with clouds, appears like a vast ocean, being encircled here and there with hills.
There speedily pass by the hill streams, being resounded with the cries of peacocks, carrying with the current Sarja and Kadamba flowers and having their coppery contents mixed with the metals of the mountain.
People (in this season) live upon Inany a sweet rose-apple; and ripe mangoes, of diverse colours, being shaken by the wind, fall on the earth.
The clouds, resembling the summits of a mountain, having lightnings for pennons and cranes for garlands, are muttering like to infuriated elephants in a field of battle.
The forest-lands, having their green pastures emerged in water, with peacocks dancing all around with joy and clouds discharging their watery volumes incessantly, are appearing more graceful in the evening.
(In this season) clouds, surrounded by cranes and heavily laden with water, are constantly moving, sometimes resting on the high summits of the mountains and emitting a muttering sound,
And rows of cranes, fond of clouds, rising up in the sky, delighted and moved by the wind, are appearing like a garland of white lotuses, spread along the welkin.
And the earth, covered with green grass and variegated with newly born insects, is appearing like a damsel clothed with a white blanket spotted here and there with lac.
(In this part of the year) sleep is gradually overcoming the great God Nārāyaṇa, the river is flowing speedily towards the ocean, the delighted cranes are approaching the clouds and the damsels are proceeding towards their lovers.
The peacocks are dancing at the forest skirts, the Kadamba trees are covered with flowers, the bulls have become attached to her and the earth has become charming with corns and forests.
The rivers are flowing by; the clouds are discharging waters; the infuriated elephants are emitting terrible roars; the forest-lands are growing more charming; persons, separated from their wives, are growing more anxious; the peacocks are dancing with delight and the monkeys are greatly comforted for Sugrīva's attaining to the kingdom.
By the fountains in he forests, the infuriated elephants delighted with the fragrance of the Ketaka flowers and maddened with the noise of the water falls, are emitting terrible roars along with the peacocks.
The black bees, resorting to the branches of the Kadamba trees and overwhelmed with showers, are, as if, slowly discharging their temporal juice-namely the honey of flowers collected by them ere while.
The branches of rose-apple trees containing enough of fruits like to a collection of char coal are so appearing as if the black bees are drinking the juice thereof.
The dense clouds, ornamented with pennonlike lightnings and emitting terrible roars, are appearing like so many elephants, mad after fighting.
The infuriated lord of elephants, following in the track and ranging in the hills and forests hearing the muttering of clouds and taking it for the uproar of another elephant, has turned back, with a view to enter into conflict with him.
Somewhere the bees are humming, somewhere the peacocks are dancing-somewhere are raging the infuriated elephants and in this way the forest-land has assumed diverse appearances.
It appears like to a drinking-place covered with Kadambas, Sarjas, Arjunas and lotuses growing on land, filled with water resembling honey and with the dance and cries of mad peacocks.
The birds, having their wings discoloured, being wet with water, delighted and thirsty, are drinking the drops of clear water, falling on leaves and discharged by the Lord of celestials*. *According to Hindu mythology Indra is the god of rains.
The sonorous humming of the bees, being accompanied by the guttural sound of the frogs and the mutterings of the clouds resembling the sound of Mrdangas, an organised music, as if, has began in the forest.
Sometimes dancing, sometimes setting up loud cries, sometimes placing themselves against the tops of the trees, the peacocks, having beautifully ornamented exteriors, have commenced music in the forest.
And rising from their perpetual sleep by the muttering of clouds, the frogs, assuming various shapes and making diverse sounds, are setting up cries being distressed with new watery showers.
The rivers, carrying Cakravākas as their breast and leaving behind their old banks, are approaching, being excited, their own lord with various new presents.
Clouds, big with new waters coming in, contact with violet ones are appearing as such; and sometimes, touching the hills brunt by forest-fire, are appearing like deep-rooted hills.
The elephants are ranging in this charming forest-land, carrying the fragrance of Neepas and Arjunas, having its green swards filled with Indragopas* and with delighted, peacocks dancing all around. *An insect (Coccinella of various kinds).
The black bees, delighted, are drinking honey, embracing the shower-distressed and filaments of the lotuses and Kadamba flowers.
(In this season) the elephants are infuriated, the bulls are delighted, the lions have grown more powerful, the hills are charming-the kings are devoid of all active pursuits, are the Lord of celestials is engaged in sport with clouds.
The clouds ranging in the welkin and discharging heavy showers, are roaring like to ocean; and the rivers, ponds and pools are deluging the earth with their watery contents.
(In this season) heavy showers set in—the wind bloweth mightily and the rivers breaking down their banks flow quickly blockading the wayfares.
The mountains are, as if, displaying their own beauty and grace being an it were bathed by the cloud like jars, conferred by the lord of celestials and brought by the wind.like to a king sprinkled by men.
The sky is enveloped with clouds and neither the sun nor the stars can be seen the earth is satisfied with new showers-and the quarters being covered with darkness cannot be seen.
The high summits, of the mountains, being washed by showers and beautified by farstretching waterfalls resembling pearls, are appearing more graceful.
The heavy mountain waterfalls, loosening the rocks and stretching over the caves filled with the cries of peacocks, are appearing like a pearlnecklace.
And the quick streaming waterfalls, of the mountains, washing the summits of the hills, and resembling the pearls, are being deposited in the cave at the foot.
And watery drops resembling the pearls of the necklaces used by celestial damsels are pouring on all sides.
The setting of the Sun is announced by the birds taking to their nests, lotuses growing pale and Málatis blossoming.
The royal marches are all stopped, and the soldiers, who have already marched are waiting in the way-hostility and wayfares have been equally blockaded by water.
This month of Bhādra is the time of studying for those Brahmins, who chant Sāma Vedas.
Having roofed all his houses and stored up his food, Bharata, the king of Kosala has set upon the performance of Așara sacrifices.
The river Saraju is now brimful with water. Seeing me return as if Ayodhyā herself is making a delightful noise.
Clearly manifest are now all the signs of the rainy season and Sugrīva, rid of his enemies, established on the vast kingdom, and regaining his wives, has attained to best felicity.
And I am, O Laksmana, waning every day like to the banks of a river, being separated from my spouse and deprived of my vast kingdom.
Immense is my grief, inaccessible is this rainy season and mighty is my enemy, Ravana; methinks it is impossible for me to bring about the discomfiture of my foe.
Owing to the unfitness of the season (for marching against my foe) and the wayfares being inaccessible, I cannot possibly request Sugrīva (to march) although he is prepared to abide by my mandate.
Moreover after a good deal of affliction he has regained his wives, and my service is of very great difficulty; so I do not wish to request that monkey-chief now.
Forsooth, shall Sugrīva think of the benefits (he has received from me) after enjoying rest for sometime, when the time for action shall arrive.
Therefore I shall, O Laksmana, live here, awaiting the pleasure of Sugrīva and the clear currents of the rivers (the autumn).
Heroes receiving benefits, do always return them. The ungrateful lose the good wishes of the great ones.
Being thus accosted, Laksmana, with folded hands, respecting highly his words, spoke to the graceful Rāma, pointing out his own welfare.
Forsooth shall that lord of monkeys carry out all your wishes. Do you therefore spend here the rainy season, awaiting the autumn.
Having given his directions to Rāma as to his in coming installation on the morrow, the king, summoning his priest, Vasiştha spoke to him, saying.
O you, having asceticism for your wealth, go, to Kākutstha, and for his welfare and obtaining the kingdom, make him fast along with my daughter-in-law.
Thereupon, saying, “So be it," that best of those versed in the Veda, the worshipful Vasiştha conversant with mantras, that one practising excellent vows, mounting a Brahma car, himself went to the residence of Rāma cognizant of mantra, for the purpose of making him fast.
And that foremost of ascetics, having reached Rāma's sable hued residence resembling a mass of clouds, passed through three several apartments, mounted on the car.
With the view of honouring the saint worthy of honour, Rāma swiftly issued out of his abode.
And nearing the car of that intelligent one, Rāma, personally taking him by the hand, made him descend. Finding Rämna so humble and dear, the priest addressed him, gratifying and delighting him with words that were acceptable.
O Rāma your father has been well pleased with you; since you achieve the kingdom (through him). Do you to-day fast with Sītā.
And in the morning, the king, your father Dasaratha, will, well-pleased, install you as heirapparent like Nahusa installing Yayāti.
Having said this, that pure spirited one, observing own with mantras, made Rāma fast along with Sītā.
Then having been duly worshipped by Rāma, and taken Kākutstha's permission, the spiritual preceptor of the king, went away from Rāma's residence.
Rāma, having passed some time with sweetspeeched friends, and been honoured by them, with their permission entered his apartment.
At that time Răma's residence was filled with joyous men and women; and it was like to a lake containing lotuses and graced with maddened birds.
(On the other hand) Vasistha, issuing from the palace of Rāma like to the king's palace itself, found the street filled with people.
On all sides, Ayodhya's high ways were crowded with groups of men full of curiosity.
The tumult that arose in the high ways in consequence of the concourse and noise, was like the roaring of the ocean.
The streets were cleared and washed and hung with garlands, and that day Ayodhya had her dwellings furnished with upraised flagstaffs.
In the city of Ayodhyā men with women and children eagerly expected the rising of the sun (next day), and Răma's installation.
And the people burnt to behold in Ayodhyā the august festivity, that was like to an ornament to the subjects, and that enhanced the joy of the people.
Dividing the crowd thronging the high way, the priest slowly proceeded to the royal family.
And ascending the palace like to a peak of the Himavat, he met with the lord of men, like Bệhaspati meeting with Sakra.
Seeing him come, the king rising up from his royal seat, asked Vasiştha whether his intention had been carried out, whereupon Vasiştha answered that it had.
The courtiers who had all along sat with Dasaratha, rose from the seats, for worshipping the priest.
Then with the permission of his spiritual guide, leaving that assembly of men, the monarch entered his inner apartment like a lion entering his den.
Even as the moon illumines the firmament crowded with stars, the handsome king entered his mansion, like to the abode of the mighty Indra, and thronged with females excellently attired, gracing it (by his presence).
Next morning Råma, being present in the sacrificial ground and having sent for the Rşis, Vasiştha,-Vamadeva Jābāli, Kasyapa, Visvämitra, carrying on penances for a long time, Durvāsā, Pulastya of hard austerities, Śakti, Bhargava, Markandeya living long, the highly illustrious Maudgalya, Gargya, Gargya, Cyavana, Śatānanda, conversant with religions, effulgent Bharadvaja, Agni's son Vasuprava, Narada, Parvata, the great Gautama and other ascetics of firm vows, assembled with minds possessed by curiosity. The highly powerful Räkșasas and monkeys also came there out of curiosity.
Besides thousands and thousands of Kșatriyas, Vaiśyas, sadras and Brāhmaṇas of firm tenancies, also hailed there from various parts to witness Sita's trial. Having arrived there they all sat down motionless like mountains. There upon, Valmiki, the foremost of ascetics, speedily came there accompanied by Sitā.
With her face downwards, folded palms, eyes full of tears and meditating upon Råma in her mind, Sita, following the Rsis, came before the assembly. There arose a great uproar of eulogy from the assembly when they saw Sità following Vālmīki like to the Śruti following Brahmā.
There upon members, stricken with sorrow, made a tumultuous sound. Among the visitors some praised Rāma, some praised $ītā and others eulogised both of them.
There upon having entered that huge assemblage in company of Sītā, the great ascetic Valmiki addressed Rāma, saying: O son of Dasaratha, in fear of calumny, you did renounce her near my hermitage, albeit Sitā is pure and follows the ways of morality.
O Rāma of firm vows, you are afraid of the censure of the people. Sitā has becoming willing to give testimony (of her purity) for removing the calumny of the public; do you mercifully give her permission in this.
I tell you the truth, O Råma, that these irrepressible twin brothers are your sons, O descendant of Raghu. I am the tenth son of Pracetā, so, far from speaking untruth it does not even spring up in my mind. I therefore know the truth that these twins are your sons.
I have performed austere penances for many thousand years; I now swear before you, that if this Maithili is found touched by any sin I shall not reap the fruit of my ascetic observances extending over many thousand years.
I have never perpetrated before a crime either, in my mind, body, or speech. If Maithili is found divested of sin I may then partake of the fruits of piety.
O descendant of Raghu, finding Sitä pure in mind and five elements of body I took her near the spring in the forest.
Besides this Sitā, of pure ways, divested of sins and ever considering her husband as deity, shall give testimony this day.
You have been afraid of the public calumny. O son of a king, your mind being possessed by the fear of public scandal regarding her husband as a god; I came to know this by virtue of my discriminative knowledge.
Being addressed thus, Vaidehi, beloved and sweet speeched, spoke to her husband the following words, offended as it were on account of her great affection.
It is that you speak me thus, thinking me, no doubt, mean minded. I can not but laugh at your words.
Oh best of men; what you have said is not becoming of a mighty prince versed in military arts and is really very opprobrious and infamous. What more, it is not proper even to hear them.
Oh dear husband, father, mother, son, brother, daughter-in-law, all of them abide by the consequences of their own actions, it is the wife alone, Oh best of men, that shares the fate of her husband; it is therefore that ever along with you I have been ordered to live in the forest.
Neither father, mother, son, friends, nor her ownself is the stay of a woman in this or in after life, it is the husband along that is her only support.
If do you repair today to the forest impregnable, I shall go before you, oh Rāghava, treading upon the thorns and prickly grass.
Confident do you take me with you, Oh great hero, renouncing jealousy and indignation, like to water left after drinking; there exists no sin in me that could justify forsaking.
To woman is preferable under all circumstances the shade of her husband's feet to the tops of a palace, the celestial car or excursion in the airy path.* *It was generally believed that by certain processes of Yoga one acquired power to fly in the air.
I have been taught by my father and mother to follow my husband in all conditions of life; and I shall carry out now what I have been taught; I shall not abide by any other counsel.
I shall wend my way to the forest impassable, devoid of men, inhabited by various deers, tigers and other voracious animals.
Happily shall I live there as if in my paternal house, giving no thought upon the prosperity of the three worlds, thinking only of the services that are to be rendered to my husband.
I shall sport with you, O great hero, in that forest impregnated with the fragrance of flowers, tending you constantly, having my senses subdued, and being engaged in austere performances.
Oh great hero, capable are you to maintain many thousand others in the forest, what of me.
Surely shall I go to-day to the forest with you; there is no doubt about it and you shall not be able. Oh great hero, to dissuade me from so doing.
Undoubtedly I shall always live upon roots and fruits, living with you always I shall not bring about your affliction.
Always I shall precede you when walking, and shall take my repast after you have taken it willing am I to view mountains, rivulets, lakes and ponds.
Being fearless in your company, Oh my intelligent husband and great hero, I shall behold on all sides ponds filled with wild geese and ducks and beautified with a collection of fullblown lotuses, and shall bathe there every day, pursuing the same vow with you. And greatly gratified, I shall, Oh you having expansive eyes, amuse there with you, in this manner, even for hundred or thousand years. I shall never experience the reverse of fortune, inasmuch as I do not like to live in the abode of celestials, Oh Rāghava, if I am to dwell there without you; no, it is not pleasing to me, Oh best of men.
I shall go there in that dense forest full of deers, monkeys and elephants and live there as if under my paternal roof cleaving to your feet and abiding in your pleasure.
Do you accept my entreaty whose heart is entirely yours, knows none else, and is ever attached to you, and who am resolved to die if forsaken by you; thus repairing I shall be in no way a burden to you.
That best of men, reluctant to take Sītā with him, who had spoken thus and who was greatly attached to virtue, related to her about the many miseries consequent upon dwelling in the forest, with a view to prevent her from following him.
Hearing the wonderful words of Bharata both Rāma and Lakşmaņa were greatly delighted. And then Rāma said to Lakşmaņa.
O Saumitri, your two sons, Angada and Candraketu well-versed in religions, perfectly qualified in governing the kingdom and highly powerful.
I shall therefore install them on throne. O gentle man, do you find out such country where those two skilful archers may unobstructed roam about.
And where if a kingdom is established it might:not disturb the peace of hermitage and happiness of other kings.
Răma, having finished his speech Bharata replied:-The country of Kårupatha is highly picturesque and freed from all thorns.
Let the city for high souled Angada be established there. And let the beautiful and healthy country of Candradkānta be the kingdom of Candraketu.
Rāma approved of the words of Bharata and having brought the country of Kārupatha under his subjection gave it to Angada.
He reared a beautiful and well-protected city for Angada.
And in the country of Malaya he reared a city for Candraketu, named Candrakāntā highly picturesque and like to the city of celestials.
There upon greatly delighted Rāma, irrepressible in battle, Laksmana and Bharata, having performed the ceremony of installation ordered them to go their respective cities. Angada started towards the West and Candraketu towards the North. Sumitra's son Lakşmana went with Angada and Bharata accompanied Candraketu.
Having spent a year in Angada's city and finding his son well established in the kingdom Lakşmana returned to Ayodhyā.
And Bharata, according to his desire, having spent more than a year in the city of Candrakāntă, came back to Ayodhyā and saluted Rama's feet.
The pious Laksmana and Bharata— both the brothers, were greatly attached to Råma; and though the spent their days in another place they did not experience any pain in consequence of separation from their sons.
Observing all virtues in this way, Rāma, the foremost of the pious, Bharata and Lakşmaņa governed the subjects for ten thousand years.
Having spent their days in the city of Ayodhyā, the very city of virtue, the three brothers, appearing graceful like the burning fire receiving oblations in a great sacrifice, attained to joy in the fullness of time.
Having related this story to Rāma the great saint Agastya again said in this context.
O Kākutstha, having subdued his passions, the king Danda, reigned undisturbed in this wise for many long years.
Thereupon during spring, in the month of Caitra the king arrived at the picturesque hermitage of the preceptor Sukra.
At that time, Sukra's daughter, matchless in beauty and grace, was walking in the forest. The king saw that jewel of a girl, and being stricken with lust and growing restless he approached her and said.
O you having a beautiful waist, O fair lady, whose daughter are you? O you having a moonlike countenance, I have been assailed by the arrows of Cupid and hence I do accost you thus.
Hearing the words of the vicious-souled Danda, maddened with lust, Sukra's daughter humbly said.
"O king of kings I am the daughter of the humbly Sukra of unwearied actions and my name is Araja. I am living in this hermitage, O king, do not touch me forcibly for I am a maid and hence under the guardianship forcibly for my father. Besides my father is my preceptor, and you are also his disciple.
Being enraged he shall imprecate you with a curse. O foremost of men, if you do cherish any desire for me, do you honestly and piously pray for it to my sire. Or else you shall suffer dreadful consequences in the long run.
When worked up with ire, my father can reduce even the three worlds to ashes. O you of a blameless person, if you do pray, my father may make me over to your hands.
Arajas having said this, the king Danda, maddened with lust, placing folded palms on his head, said.
Be you propitiated with me, O you having a graceful person; do not tarry even for a moment. My heart bursts out for you, O you having a moon-like countenance. For acquiring you I can even take upon myself my own destruction or dreadful iniquity. Do you seek me, O fair ladyI am beside myself for you.
Having said this the king forcibly ravished her. Having perpetrated such a mighty iniquity he speedily returned to his own city Madhumanta.
Arajă cried aloud in forest at no distance from the hermitage and waited for here sire who had been away on visiting the celestials. a blameless person, if you do pray, my father may make me over to your hands.
Arajas having said this, the king Danda, maddened with lust, placing folded palms on his head, said.
Be you propitiated with me, O you having a graceful person; do not tarry even for a moment. My heart bursts out for you, O you having a moon-like countenance. For acquiring you I can even take upon myself my own destruction or dreadful iniquity. Do you seek me, O fair ladyI am beside myself for you.
Having said this the king forcibly ravished her. Having perpetrated such a mighty iniquity he speedily returned to his own city Madhumanta.
Arajă cried aloud in forest at no distance from the hermitage and waited for here sire who had been away on visiting the celestials.
That tiger-like Rakşasa possessed of prowess, (still) under the influence of slumber, strode along the picturesque highway.
That exceedingly unconquerable one, surrounded by thousands of Raksasas, went on, showered with blossoms from the houses (standing by).
Then he saw the grand and graceful residence of the lord of the Räkşasas, having golden networks and sun-bright to behold.
Entering the mansion of the Raksasa sovereign, like the sun entering into a mass of clouds, he saw his elder brother seated at a distance; even as Sakra sees the Self-sprung seated.
Kumbhakarņa surrounded by numbers of Rākşasas, entered his brother's abode, making the very earth tremble with his tread.
Arriving at the abode and passing the entrance, he saw his superior anxiously seated on the car, Pusphaka.
Seeing Kumbhakarņa come, the Ten necked one, exceedingly rejoiced, raised him up and drew him near himself.
Then the exceedingly mighty Kumbhakarņa saluted the feet of his brother and said, "What did you say ?"
Thereat, delighted, Ravana, springing up, again embraced (his brother). And embraced (by his brother), and duly greeted by him, that brother (of Ravana).
Kumbhakarņa seated himself on a shining and superb seat. And seating himself on that seat, the wondrous powerful Kumbhakarna, with his eyes reddened in wrath, addressed Ravana, saying.
O king, why honouring me, has you awaked me? Tell me whence springs your fear? And who shall be a ghost?* Thereat Ravana, waxing wroth, and with his eyes rolling in rage, said to Kumbhakarma, seated. *Having been slain by me.
O highly powerful one, you have slept away a long space of time. And having been asleep, you did not know the great fear of mine springing from Rama.
This graceful son to Daśaratha possessed of strength, along with Sugriva, having crossed the ocean, is destroying our race.
Alack! see in own Lanka, woods and forests have been flooded with an ocean of monkeys never even coming without any ado by the bridge (which they have constructed).
Those Rākşasas that were prime have been slain in battle by the monkeys; but I find no destruction of the monkeys in fight. Nay, the monkeys have been before vanquished (by the Raksasas) in battle.
Therefore has this fear sprung up in my heart). Save me from this, O exceedingly powerful one. Do you now destroy these. It is for this that I have roused you.
Do you, favouring me, whose exchequer is empty, save this city of Lanka, having only young folks and the aged left.
O long-armed one, do you perform your dearest acts in behalf of your brother. O subduer of enemies, I had never before said so to my brother.
In you is my affection and great is the probability of your succeeding. In the wars of the celestials and Asuras, O foremost of Rāks asas, countless were the celestials that you as an antagonist had beaten.
Therefore, o you of dreadful strength! summon your entire energy. Him find I not among all beings, who is your peer in prowess.
O lover of battle! O dear to friends, as you like, do this beloved good office, this prime benefit, to me. By your own energy, smite the hostile hosts, even as a mighty and strong wind (scattered away) autumnal clouds.
Having made over the gem, Sītā said to Hanumān, This sign is very well known to Rāma.
Seeing this gem, that hero, Rāma, shall recollect three persons, his mother, myself, and king Dasaratha, You, O foremost of monkeys, will again be commissioned on this business.
Do you bethink you as to what you will do afterwards, when you had been entrusted with this task.
O foremost of monkeys, you are capable of compassing this work. Therefore, think as to what course of his (Rāma's) shall remove (my) misery.
O Hanumān, undergoing toils, be you instrumental in removing my misery. Saying, "So be it,” the Wind-god's offspring of terrible prowess, bowing down the head, prepared to depart.
Seeing that (Hanumān) was about to set out, that exalted one, Mithila's daughter, addressed that monkey, son to the Wind-god, in words choked by the vapour of grief.
O Hanumān, do you communicate good news to both Rāma and Lakşmaņa, to Sugrīva with his counsellors, and to all the aged monkeys. And, O best of monkeys, in consonance with righteousness, communicate good tidings (to Rāma).
And it behove you to strive so that the mighty-armed Rāghava may rescues me from this sea of sorrow.
O Hanumān, do you speak so that the illustrious Rāma may deliver me while I am still alive; and thereby do you reap righteousness.
Ever breathing high spirits, Dasarathi, (Dasaratha's son) hearing my words, shall attain an access of manliness for my deliverance.
Soon as Rāghava shall hear words couching tidings of me, that hero shall duly resolve on displaying his prowess.
Hearing this speech of Sītā, Hanumān, son to the Wind-good, with his joined hands raised to his head, said.
Soon shall Käkutstha come, surrounded by the foremost monkeys and bears; and, vanquishing the foe in fight, shall remove your grief.
Find I none either among men, or Asuras, or celestials, that dares remain before him as he discharges his shafts.
For you, in especial, he can stand in conflict even the Sun, Indra, nay-Yama himself, that offspring of the Sun.
For you, he prepare himself to conquer the Earth bounded by the main; and victory, you daughter of Janaka, shall be Rāma's.
Hearing his words excellently spoken and thoroughly true, Jānaki honoured them highly, and spoke (as follows).
And gazing at him once and again as he prepared to go away, Sītā froin affection honoured the speech which had been uttered (by Hanuman) out of attachment to his master.
If you wish it, O hero, do you, O subduer of enemies, stay here for one day. Having rested in some hidden nook, you will depart tomorrow.
O monkey, (if you do remain), your vicinity shall for a moment remove the huge grief of me of slender luck.
But even if you go (passing today here), I have, O tiger-like monkey, doubts as to your return; and, accordingly, doubt, certainly, as to my life.
And the grief incident to my not seeing you shall burn me greatly, even, O monkey, as grief burn one that is already consumed by sorrow over and over again.
And, O hero, O lord of monkeys, this doubt is also before me. How, alas! shall the mighty lord of monkeys, albeit backed by the monkeys and bears, cross over the mighty main hard to cross, and (how shall) those forces consisting of bears and monkeys or those sons of the best of men (cross over the same)?
In all the three worlds, Vinata's offspring, your self, and the Wind-god, have talone the power of crossing over the deep.
Then, for the accomplishment of this work, difficult to compass, what, O hero, O you best of those conversant with business, what way do you see as to its success?
Or you alone, O destroyer of hostile heroes, are quite enough for the fulfilment of this purpose; and you shall reap, in the shape of fame, the fruit of your achievement.
But if (Rāma) himself together with all his forces, conquering Ravana and (recovering me) in battle, returned victorious to his own city, this would be worthy of himself.
If blocking up Lankā with his army, that afflictor of hostile hosts, Kākutstha took me (hence), that would be worthy of him.
Do you, therefore, adopt such means that the high-souled heroic warrior may have an opportunity of putting forth prowess.
Hearing those words fraught with sense and reason and informed with affection, Hanumān, by way of reply said mildly.
O revered lady, that foremost of monkeysthe lord of bears and monkeys-Sugrīva, possessed of truth, has made up his mind on your behalf.
That destroyer of Rākşasas, O daughter of Vaidehi, environed by thousands of millions of monkeys, will come hither without delay.
And exceedingly powerful and mighty monkeys possessed of prowess, and speeding far with the rapidity of thought, are in his command. Nothing can impede their courses, either upward, or downward, or tending in both directions, and those ones of measureless energy never experience depression in the most arduous undertakings.
Braced by their exalted spirits, these, resorting to the aerial way have many a time and oft circumambulated the Earth containing mountains and meads.
There are (in that army) rangers of woods, some equal and some superior to me. And near Sugrīva there are none who are inferior to me.
And since even I have reached this place, what shall I say of those ones endowed with immense might? Nor are superior (monkeys) sent on errands; it is only the inferior ones that are sent.
Then, O exalted one. you need not grieve: let your sorrow depart. Those leaders of monkey herds will come to Lankā by one bound; and, like to the risen Sun and Moon, those leonine men, having large numbers to back them, will come to your side, riding my back.
Those heroes and foremost of men, Rāma and Lakṣmaṇa both, coming to the city of Lankā, shall destroy her by means of their shafts.
And slaying Rāvaņa together with his adherents, Raghu's son, taking you, O paragon among women, shall return to his own city.
Therefore, do you take heart, good betide you! Do you remain, eagerly wishing for the time. It will not be long before you shall behold Rāma resembling flaming fire.
On the lord of Rākṣasas being slain along with his counsellors and friends, you shall meet with Rāma, even as Rohinī meet with the Moon.
O worshipful one, speedily shall you behold the other shore of your misery, O Maithili; and you shall see Rāvana slain by Rāma by might of arm.
Having thus solaced Vaidehi's daughter, Hanumān, son to the Wind-god again spoke to Vaidehi, saying.
Soon shall you behold that destroyer of foes, Rāghava of subdued soul, and the bow-bearing Laksmana also, come to the gate of Lanka.
And soon shall you behold the assembled heroic monkeys, endowed with the prowess of lions and tigers, and the splendour of the monarch of monkeys, and having nails and teeth for their arms.
And you shall, O noble one, behold innumerable companies of choice monkeys, resembling hills and clouds, roaring on the plateaus of Malaya in Lankā.
Like an elephant tormented by a lion, Rāma afflicted in the vitals by the dreadful shafts of Manmatha, dose not attain ease.
Do not weep, exalted one, in sorrow. Let not fear take possession of your heart! Even as Sacī meet with Sakra, shall you, O auspicious one, meet with your lord.
Who is greater than Rāma? And who is equal to Saumitri? (i.e. Sumitra's son, Laksmana) And these brothers resembling Fire and the Wind, are your help.
O revered one, you will not have to dwell long in this extremely dreadful place inhabited by the Rākşasas. The arrival of your beloved one is not distant. Just remain expecting (as best you may), during the time that elapses between this and my meeting with Rāma.
Having arrived at (the neighbourhood of) Bharadvāja's asylum, that foremost of men while it was a krosa (to the destination), left his forces behind and went thither, accompanied by his counsellors alone. And leaving his attire and arms, and clad in a silk cloth, that pious one placing the priest in front, went on foot.
Then with the view of seeing Bharadvāja, that descendent of Raghu leaving behind the counsellors also, went in the wake of the priest.
As soon as Bharadvāja of rigid austerities saw Vasiştha, he at once rose from his seat, saying to him disciples "Arghya!"
On being called upon by Vasiştha, that highly energetic one understood that it was Daſaratha's son.
Having offered them (the guests) water to wash their feet and Arghya, as well as fruits subsequently, that virtuous one (Bharadvāja) successively enquired after the welfare of their (respective) homes; and after that, of the forces, exchequer, friends and counsellors in Ayodhyā. And knowing that Dasaratha had departed this life, he did not ask anything relating to the monarch.
Then Vasiştha and Bharata questioned him as to his welfare, in relation to the body, the (sacrificial) fire, the trees, the beasts and the birds (of the hermitage).
To all this returning "So it is,” the illustrious Bharadvāja from affection for Rāghava said to Bharata.
What is the use of your visit here, seeing that you are engaged in the task of governing the kingdom? Do you relate all this to me; my mind is ill at ease.
That slayer of foes and perpetuator of his race who has been born by Kausalyā, and who along with his wife and brother has been banished to the woods for a long term, that illustrious one who enjoined by his sire in the interests of a woman, has become an inhabitant of the woods for fourteen years, do you, desirous of securely enjoying the kingdon belonging to him as well to his younger brother, intend to do any harm to that sinless one?
Thus accosted, Bharata replied to Bharadvāja with tears filling his eyes and his words choked with grief.
Undone am I if the reverend one also deems me so. Do not apprehend any wrong from me; and do you not reproach me thus.
Whatever my mother has said in relation to me, does not express my wish, I am not satisfied with that, nor do I endorse her speech.
I, intending to pacify him, and going to that chief of men, with the view of taking him to Ayodhyā and of paying homage to his feet.
Thinking me as already gone, you should show your favour to me. O reverend Sir, tell me where stay at present Rāma, lord of the earth.
Besought by Vasiştha and the other Rtvijas, the venerable Bharadvāja well pleased, spoke to Bharata.
foremost of men, even this is worthy of you. Serving superiors, restraint of the senses, and following the pious, are ever found in one sprung in the Rāghava line.
I know that even this is your intention, but for the purpose of making your mind all the firmer, I had asked you in this wise; so that your fame might greatly increase.
I also know the righteous Rāma with Sītā and Lakşmaņa. This brother of yours at present stays at the mighty mountain Citrakuta.
On the morrow you will set out for that region. Do you to-day sojourn here along with your counsellors. O wise one, do this at your pleasure, O you understanding interest and desire.
Thereat the gently-looking and highly famous one said, “Be it so;" and the king's son made up his mind to spend the night in the great hermitage (of the saint).
Then ordered by the lord of Rākşasas, the sons of his counsellors, seven (in number) in splendour reseinbling fire, issued forth that mansion.
And surrounded by a mighty army, furnished with bows, endowed with wondrous strength, and accomplished in arms— the foremost of those acquainted with weapons-each burning for victory, with mighty cars yoked with steeds, covered with golden net-works, bearing pennons and standards, and having sounds like those proceeding from clouds, exultingly stretching with immeasurable prowess bows decked with gold, resembling clouds surcharged with lightning, those warriors sallied out. Learning that the servants had been slain, their (i.e. the mothers of the sons of the councillors) mothers, along with their friends and kindred, were overpowered with grief.
And vieing with each other in eagerness, those (warriors) decked in ornaments of polished gold, confronted Hanumān staying at the gate.
And with their cars sending roars, the Rākşasas, pouring showers of shafts, ranged (the field), resembling clouds during the rainy season.
Covered with those arrowy showers, Hanuman had his person concealed, like the monarch of mountains hidden by a downpour.
That swift-speeding monkey, coursing the cloudless sky, evaded those shafts of those heroes, as well as the impetuosity of their cars.
That hero, playing pranks with those bowmen, appeared like the masterful Wind playing tricks with the bow-bearing clouds. (i.e. having the iris.)
Sending up a dreadful shout, and thereby filling that vast host with fright, the energetic Hanumān rushed on that Rākşasa army.
That subduer of enemies slew some with slaps, and some he rived with nails, and some he killed by blows, and others with (the pressure of) his chest. And some dropped down on the ground at the very same spot at the sounds that he emitted.
And on their being slain or falling on the earth, that army, afflicted with affright, began to fly in all directions.
The elephants roared in frightful tones, and the steeds fell down on the earth. And the Earth was covered with broken boxes, flag-staffs, and umbrellas, (belonging to the cars), as also with the cars themselves.
And rivers running gore were seen on the way, and Lankā uttered various frightful cries.
Having slain those overgrown Rākşasas, that exceedingly powerful and heroic monkey of terrific power, desirous of again coping with other Rākşasas, retraced his steps to the selfsame entrance.
Like to servants waiting upon a wealthy person various auspicious omens waited upon Sītā of a blameless and comely person, racked with grief and divested of joy.
And the large left eye of that dame having graceful hairs, having dark pupils, white ends and thick eye-lashes, began to dance like a lotus shaken by a fish.
And her beautiful, round, plump left hand, which, ere this, sprinkled with costly aguru and sandal, used to serve for a pillow to Rāma, began to dance now again and again after a long time.
And her well built plump left thigh, resembling the trunk of an elephant, dancing, announced that she would soon behold Rāma.
And the gold-hued cloth, now covered with dust, of that damsel of a comely person, having teeth like pomegranate seeds, slipped a little off its place.
And being enlivened by those and various other auspicious omens, she attained joy like to a seed, spoiled by the wind and the sun, growing afresh in the rainy season.
And her countenance, having lips red as Bimba fruits, beautiful eyes, eye-brows extending to ears, curling eye-lashes and white teeth, again appeared graceful like to the Moon released from the full grasp of Rahu. (Like the Moon when full eclipse is just over-In mythology Rāhu is the son of Sinika, a Daitya, with the tail of a dragon whose head was severed from-his body by Vişnu, but being immortal this head and tail retained their separate existence and being transferred to the stellar sphere, became the authors of eclipses.)
Her grief and exhaustion were removed. sorrow was pacified and her heart was filled with joy. And she with her countenance appeared beautiful like a lunar night beautified by the rays of the Moon.
Then the grim Śūrpanakhā, coming to Rāghava's asylum pointed out to the Rākşasas those brother in company with Sītā.
And they saw the mighty Rāma seated in the cottage in company with Sītā, and ministered to by Laksmana.
And seeing her, as well as the Rākşasas who had come, Rāma remarked to his brother, Lakşınaņa of flaming energy.
O Sumitrā's son, do you for a while guard Sītā. I shall slay these that have come to this asylum here.
Hearing these words of Rāma versed in the knowledge of self, Lakşmaņa honoured his speech by saying, So be it.
And the righteous Rāghava strung his mighty bow decked with gold; and addressed the Raksasas.
We that have entered into this untraceable forest of Dandaka in company with Sītā are the sons of Dasaratha, the brothers, Rama and Lakşmana. Why do you intend to do injury to us. Subsisting on fruits and roots, having our senses under control, carrying on asceticism and leading a Brahmacarya life, we are passing our days in the forest of Dandaka.
It is do destroy you, wicked, and troublesome that I equipped with the bow have come here at the desire of the saints.
Stay there content you should not move further. If you have a care for your lives, desist, you rangers of the night.
Hearing those words of his, those fourteen grim Rākşasas bearing darts in their hands, exceedingly enraged, with their eyes reddened, breathing high spirits, harshly said to the sweetspeeched Rāma, having his eyes reddened whose prowess they had not seen before.
Having excited there our lord. the high-souled Khara, it is you that shal: lose your life no later than this day, being slain by us in battle.
What power hast you, being one to stay before us many in the field, what shall I say of your coping with us in conflict?
In consequence of the parighas (iron-clubs), darts, and pattisas (a kind of sharp-edged sword) discharged by our arms, you will surely lose your life, along with your prowess, and this bow which you press with your hand.
Having said this in wrath, those fourteen Rākşasas, uplifting their weapons and daggers rushed towards Rāma.
And discharged darts at the invincible Rāghava. Thereupon Kākutstha by means of shafts decked with gold, cut off those fourteen darts of theirs.
Seeing this, that exceedingly cnergetic one, waxing highly enraged, look out fourteen darts with many golden arrows, whetted on stone, resembling the sun. And even as Satakratu hurls the thunder bolt, Rāghava drawing his bow and taking his aim at the Rākşasas, let go those shafts.
And those Rākşasas, their breasts pierced with vehemence, and themselves bathed in blood, fell down to the carth, like snakes dropping down from an ant hill.
And with their breasts pierced, they, dripping with blood, deformed and deprived of their lives, lay on the ground like trees whose roots have been severed.
Seeing them fallen-on the ground, the Rākşasī, beyond herself in wrath, approaching Khara, with her blood a little dried up, again in distressful guise threw herself on the earth, like a plant exuding gum.
And in presence of her brother, she set up a mighty roar; and then her face grown pallid, she dropped tears, emitting cries.
Seeing those Rākşasas slain in battle, Śūrpanakhā again hastened (to his brother); and the sister of Khara, related in detail the slaughter of those Rākşasas.
Having departed from Rşyamuka, and arrived at the Malaya hill, Hanumān informed the king of monkeys of (the arrival of) the descendants of Raghu.
O exceedingly wise one, this one that has come here is Rāma having truth for his prowess.
This is Rāma having truth for his prowess, in company with his brother, Lakşmaņa. Rāma the son of Dasaratha, is born in the race of the Ikş wākus. Ever doing the will of his sire, he has been sent hither, in order that his father's verity may stand in tact.
Raima, who has come to the forest, is the son of him who has propitiated Fire with Rājasuyas and horse sacrifices,-dispensing Dakshinas and kine by hundreds and thousands-and who has governed the earth by asceticism and truthful speech. His son Rāma has come to the forest through a woman.
While that high-souled one having his senses under control was dwelling in the woods, his wife was carried off by Rāvana; and he (Rāma) has (in consequence) sought your protection.
Do you, granting an interview to the brothers Rāma and Lakşmaņa-both of them worthy of homage-who pe eager for your friendship, receive them respectfully.
Hearing Hanuman's words, Sugrīva-lord of monkeys, becoming visible (at his will), gladly spoke to Rāghava, sir, you are versed in morality, and bear love towards all. The son of the wind-god has faithfully described your virtues to me.
That you, O lord, are anxious to contract friendship with me who am a monkey does me honour and is my gain.
If you relish friendship with me, do you take this stretched arm and my hand with yours, and bind yourself fast with a vow.
Hearing these sweet words of Sugrīva, (Rāma) exceedingly delighted, pressed Sugrīva's hand with his. And contracting friendship with Surgrīva, Rāma experiencing great joy embraced him warmly.
Then that subduer of foes, Hanumān, leaving off the guise of a beggar, in his native shape produced a fire with two pieces of wood.
Then worshipping that flaming fire with flowers, he, well pleased, carefully placed it between them (Rāma and Sugrīva). Then Sugrīva and Rāghava went round the fire; and (thus) were fastened in friendship.
And with delighted hearts, both of them-the monkey and Rāghava began to gaze at each other, yet they did not feel satiated.
You are the friend of my heart. Our happiness and misery are common,-Sugriva, rejoicing greatly, said these words to Rāghava.
Then spreading a beautifully blossoming spray of Sala, full of foliage, Sugriva made an awning and sat down with Rāghava.
Hanumăn, the son of the wind-god with great joy gave to Lakşmaņa a bough of a sandal tree, plentifully blossoming.
Next Sugriva, feeling high rapture, with his eyes expanded with joy, answered Rāma blandly in sweet words.
Oppressed have I been, O Rama; and here am always afflicted with fear. Deprived of my wife, I have, agitated with apprehension, sought refuge in this dense wilderness.
I am afflicted with fright, and worried by fear, with my senses bewildered in this wood. Wronged have I been by Vāli, my brother; and I have incurred his hostility, O Raghava.
And, O exalted one, do you dispel the fear of me, who am tormented with fear on account of Vali. And, O Kakutstha, it behoves you so to act that I may not become subject to fear.
Thus addressed, the powerful Kākutstha, knowing righteousness, and devoted to virtue, answered Sugriva, smiling,
O mighty monkey, that the outcome of amity is good offices I am well aware of. I will slay that captor of your wife Vāli.
These infallible sharpened shafts of inine, resembling the sun, feathered with the plumes of the Kanka, like to the thunderbolt of the great Indra, having sharp heads and even knots, like in infuriated serpents,-being let go with vehermence, shall alight upon the impious Vali.
Do you today behold Vāli slain with sharpened shafts, resembling snakes,—like to a torn hill lying on the ground.
Hearing those words of Răghava fraught with his welfare, Sugrīva supremely rejoiced, said these words, informed with rapture, You hero!
You lion among men! by your grace shall I obtain both my beloved and my monarchy. O God among men, do you so deal with that foe, my elder brother, that he may not again wrong venomous me.
The left eyes of Sītā, the lord of apes, and night rangers-respectively like the lotus, gold, and flaming fire, throbbed when the friendship between Rāma and Sugrīva was contracted.
Then when the right had passed away, the mighty Muni Viśvāmitra, having greeted the monarchs, yet out for the Northern mountains.
When Viśvāmitra had gone away, king Dasaratha, greeting Mithila's lord, Vaideha, actively prepared for setting out for his own capital.
Then the king of the Videhas gave a dower consisting of various things. And Mithilā's lord gave many hundred thousands of kine, and excellent woollen stuffs, and Koțis of common cloths; and elephants, and horses, and cars, and footmen, as well as an hundred damsels adorned, endowed with elegance to form goodly waitingmaids. And well-pleased the king gave as a noble dower gold and silver and pearls and coral.
Having given divers kinds of articles, that king, the lord of Mithila, bidding adieu to the monarch (Dasaratha), re-entered his own capital. And the master of Ayodhyā accompanied with his high-souled sons, and headed by the saints in a body, started on the journey, followed by his own army.
As that tiger-like one was on his way, in company with Rāghava and the saints, the fowls began to utter frightful cries all around, and the beasts on earth to stream in a Southern direction.
Beholding them, that tiger-like monarch asked Vasistha, saying, Those birds of fierce aspects emit frightful cries and beasts stream in a Southerly direction. What is this? My heart tremble and my mind is not at ease.
Hearing the speech of king Dasaratha, that mighty saint spoke sweetly, saying, 'These fowls of the air by their cries presage some dreadful impending evil; but these beasts betoken peace restored. Therefore do you renounce anxiety'
As they were thus conversing, there blew a strong wind; and all the earth began to speak; and the trees to topple down. And a deep gloom enveloped the sun; and no quarter could be discovered. And enveloped in ashes, that host became stupefied.
At that dreadful hour, Vasiştha and the other saints and the king alone retained their senses, all else were deprived of their senses, and the army was enveloped with ashes.
The king saw that repressor of kings, the descendant of Bhrgu, Jamadagni's son, dreadful to behold, wearing a head of matted locks, like to the Kailāsa, had to baffle, resembling the fire at the universal dissolution, difficult to bear, flaming in energy, incapable of being looked at by the unrighteous, with his axe on his shoulder, equipped with a bow like to the lighting, and fierce arrows, looking like Śiva the slayer of Tripura.
Beholding him of dreadful appearance like to flaming fire, the Vipras headed by Viśvāmitra, engaged in reciting mantras and and offering oblations to the fire, those saints assembled together, began to converse with each other.
Is this one, enraged because of the slaughter of this sire, intent upon exterminating the Kș atriyas? Formerly, having slaughtered the Kșatriyas, he pacified his ire and mental ferment, 'therefore, the annihilate the Ksatriya once again can never be his endeavour.
Having said this, the saints offered Arghya to Bhrgu's son of dreadful appearance; and addressed him in soothing words, saying, 'Q Rāma! O Rāma.
Accepting that homage rendered to him by the saints, that puissant one, Jamadagni's son, Rāma, addressed Rāma, the son of Dasaratha.
Having quartered his forces, Bharata eager (to go to Rāma's place), went to see his brother, showing to Satrughna the signs of Rāma's abode being in the vicinity.
And having desired Vasistha, saying, “Bring my mothers without delay," that one attached to his superiors went before.
And eager to see Rāma even like Bharata himself, Sumantra followed Bharata at a short distance.
As Bharata passed on, he observed a neat cottage of leaves stationed among the asylums of anchorets, furnished with a portion having a wall with a door.
Before the cottage, Bharata saw fuel broken up, and flowers gathered. And he saw at places signs of Kuśa and bark set up on trees when Rāma and Lakşmaņa (first) arrived at their asylum.
And in that habitation, Bharata saw great heaps of dry dung of deer and buffaloes, gathered for preventing cold.
As he proceeded, the intelligent and mightyarmed Bharata with a cheerful heart remarked to Śatrughna and all the courtiers.
I conceive, we have reached the tract that was mentioned by Bharadvāja. Hard by this spot, I fancy, is the river Mandākini.
On high are barks set up by Lakşmaņa. Having to pass by the way at unusual hours, (Laksmana) has marked it with signs.
On the side of the hill is the way by which long-tusked elephants pass to and fro with vehemence, roaring at each other.
Here is seen the dense and dark smoke of that which the anchorets are ever anxious to preserve in the forest, fire.
Even here shall I with a delighted heart see that foremost of men, the noble Rāghava resembling a Maharși, ever engaged in serving his superiors.
Then going to Citrakuta, that descendant of Raghu, coming to the Mandakini, said to the men.
That foremost of men in all the world, the lord of all, coming into seclusion, is in his yoga posture. O fie upon my birth and my life!
For me, having come by misfortune, and renounced every comfort, the effulgent lord of men, Rāghava, is dwelling in the woods.
I shall be taxed of men on the score. To-day (first) pacifying him, I will fall at the feet of Rāma as well as of Sitã and Lakşmaņa.
Having thus bewailed, Dasaratha's son saw a splendid, charming, and holy dwelling in that forest, composed of leaves.
And Bharata beheld in Rāma's habitation a sacred structure made of leaves, covered with a profusion of Sāla, palm, and Aśvakarņa leaves; spread with soft Kuśa, like a dais in a sacrifice; adorned with bows resembling the iris, plaited on the back with gold, of mighty force, and capable of achieving arduous feets and destroying foes; and garnished with arrows in quivers, seeming like the rays of the sun, with flaming mouths, like to the Bhogavatī with serpents; and exceedingly beautified with golden sheaths and scimitars and shields spangled with gold and nice guana finger-fences decked with gold; inaccessible to foes like a lion's den to deer; and furnished with a spacious dais inclined on the north-east, with a fire flaming on it.
And looking around, anon Bharata saw his superior Rāma seated in the cottage bearing a head of matted locks, clad in a black deer-skin, and having tattered cloth and bark for his garment. And he saw Råma seated like to a flame, with leonine shoulders, mighty arms, and eyes resembling lotuses, the righteous lord of this world bounded by the seas, saw the mightyarmed on like to the eternal Brahma, seated on a skin-seat on the ground along with Sītā and Lakş mana.
And seeing him, overwhelmed with grief and affliction, the righteous and graceful son of Kaikeyi, Bharata, rushed (towards him).
And soon as Bharata saw Rāma, he, exceedingly distressed, broke out into lamentations in words choked with sorrow. And incapable of holding himself in patience, he said.
That elder brother of mine, who (seated) in court should be surrounded by the subjects intent upon paying him homage, is now surrounded by wild deer.
He that used to adorn his person with attire worth many thousands (of things), engaged in observing morality, is clad in deer-skin.
Why does he that always wore variegated blossoms, Rāghava, bears this burthen of matted locks?
He who is worthy of acquiring religious merit by celebrating sacrifices according to the ordinance, is now following morality by afflicting his person.
How is the person of that one whose body used to be daubed with costly sandal, covered with dust.
It is for me that Rama, although deserving of comfort, has come by this misfortune. Wicked that I am, fie upon my life despised of men!
Thus lamenting in woeful guise, with the lotus of his countenance covered with sweat, Bharata coming at Rāma's feet, fell at them bewailing.
And inflamed with grief, the exceedingly powerful prince Bharata, having in distress of spirit uttered, O noble one, again said nothing.
And beholding the illustrious Rāma, Bharata with his utterance choked with emotion, exclaimed, O noble one, and was unable to say anything further.
Then Śatrughna also weeping paid homage unto the feet of Rāma. And shedding tears, Rāma embraced them both. Then as in the sky, the Sun and the Moon meet with śukra and Brhaspati, those two princes (Rāma and Laks mana) met with Sumantra and Guha in the forest.
And beholding those kings resembling leaders of elephant-herds met together in that mighty forest, the dwellers in the woods, resigning their cheerfulness, began to shed tears. forest, the dwellers in the woods, resigning their cheerfulness, began to shed tears.
O Rāma, having, vanquished his brother, the lord of riches, the king of Räkşasas went to the great wood of reeds, where Mahasena was born.
The Ten-necked Rāvana saw the great golden wood of reeds. Furnished with networks of solar rays, and appearing like a second Sun, and ascending the mountain, he was surveying the heart of the forest, when, O Rama, Puspaka was (suddenly) deprived of its motion.
The lord of Räkşasas, could not comprehend how the car which had been so made as to course in accordance with the wish of the rider, could have its course impeded; and thereat he in company with his. councillors thought, 'Wherefore does not his Puşpaka course at my desire over this mountain? Whose act is this?' Thereat Mārīca foremost of intelligent ones said, 'That Puspaka does not course cannot, sire, be without cause; or it may be that in consequence of Puşpaka not having borne any other than the bestower of riches, it has ceased its course not having the lord of wealth for its rider.'
As they were speaking thus, that attendant of Bhava, Nandi, terrific, of yellow black hue, dwarfish, frightful, with his head shaven, having short arms, and stout, coming up to them, said (this). And the lordly Nandi, undaunted, addressed the sovereign of the Raksasas, saying.
Desist you O Ten-necked one; Śankara sport in the mountain; and (now) He is incapable of being approached by every one, birds, serpents and Yaksas; gods, Gandharvas and Raksasas?
Hearing Nandi's speech, (Ravana), wrought up with wrath, his eyes coppery, and his earrings shaking, leapt down from Puspaka. And saying, 'who is this Sankara? and he came down to the base of the mount. He beheld there Nandi stationed at the side of the deity, supporting himself on his flaming dart, resembling a second Sankara.
And seeing that one having the face of a monkey, the Raksasas, deriding him, burst out into laughter, and seemed as if a mass of clouds were sending roars.
Thereat, growing enraged, the reverend Nandi Sankara's other body spoke into that Rākṣasa The Ten-necked one present there.
“As O Daśānana, deriding me for my monkery-form, you have indulged in a laughter resembling the bursting of thunder, do monkeys endowed with prowess, and possessed of my form and energy shall be born for compassing the destruction of your race.
And armed with teeth and claws, and fierce and furnished with the fleetness of thought, and mad for encounter, and bursting with vigour, and resembling moving mountains and being born, they shall crush your high pride and power along with your courtiers and sons.
But, O night-ranger, I can even now end you quite; yet I must not slay you for you have ere this been slain by your acts.
When that high-souled god had spoken thus celestial kettle-drums sounded and a blossomy shower rained from the sky.
But without heeding Nandi's speech, that highly powerful one Daśānana coming to the mountain, said.
'O Gopati, I will even uproot this mountain, for whom Pușpaka was deprived of its motion as I was journeying.
It must be known by what influence Bhavasvara sport here king-like. He does not know that an occasion of fear has presented itself?'
Having said this, O Rama, Ravana seizing the mountain with his arms, lifted it up at once; and then the mountain trembled greatly.
And in consequence of the mountain shaking the attendants of the deity (dwelling in it) also shook. And Pārvatí also trembled and embraced Mahesvara. as
Then, O Rāma, Mahadeva foremost of the deities even Hara, as in sport pressed the mount with his great toe.
Thereat his arms, resembling blocks of stone felt the shock and then there the councillors of that Rākşasa were struck with amaze.
The Rākṣasa, from wrath and the pain felt in his arms, set up a shout that shook the entire triune world.
His councillors considered it the concussion of the thunder at the universal disruption. And then the celestials with Indra at their head shook on their way; and the sea was wild and the mountains shook. And Yakşas and Vidyadharas and Siddhas asked, "What is this.'
'Do you propitiate Uma's lord the bluethroated Mahādeva; for, O Daśānana, save him your refuge see we none in this matter.
Bowing yourself down, do you seek him as your shelter. Then the kind Sankara, on being gratified, will confer on you his favour.
Thus accosted by his councillors, the Tenfaced one, bowing down to him having the bull for his standard, began to hymn him with various soma hymns; and the Rākşasa passed away a good thousand years in lamentations.
Thereat that Lord Mahādeva, pleased, set free the hands of Daśānana stationed at the top of the mount, and O Rāma, addressed him, saying.
O Daśānana, pleased am I with you on account of your hymns. And as in consequence of your arms having been hurt by the mountain, you have uttered a terrific yell, which struck horror into the worlds and put them shaking, therefore, o King, your name shall be Ravana.
And deities and men, Yakşas and others living on earth shall call you Rāvana terror to creatures,
Go, O Paulastya, which way you wish with confidence, and permitted by me, O Lord of Raksasas, go you.
Thus accosted by Sambhu, Larkā's lord said of himself. 'If you are pleased with me, grant me a boon, who ask you for it.
I have already obtained a boon, bestowing on me immunity from death at the hands of gods, Gandharvas and Dānavas; and Rākşasas and Guyhakas and Nāgas; and others also that are of more than ordinary strength.
Man count I not ogod: They, I deem, are insignificant. I have also, O destroyer of Tripura, received a long lease of life from Brahmä. Now I wish to pass the remainder of my days in peace: and do you grant me a weapon.
Thus addressed by him, (Ravana,) Sankara gave him an exceedingly effulgent sword, famed as Candrahāsa; and the master of spectres then also granted him peace for the rest of his life.
And making (the sword) over to him, Sambhu said, “You must not disregard this. If disregarded, it will for certain come (back) to me?'
Having thus received his his name from Mahesvara, Rāvana, saluting Mahadeva, ascended Puspaka.
Then, O Rāma, Rāvaņa, began to go round the earth. And opposed at places, by the heroic Kșatriyas endowed with energy and irrepressible in fight, fight, who refused submission, he exterminated them along with their retainers.
While other men of wisdom, knowing the Räkşasa to be invincible, said to the Rākṣasas elated with strength, "We have been conquered?”
Having been despatched by Rama, quickmoving emissaries speedily arrived at Mathurā.
Continually travelling for three nights and days, they arrived there and communicated to Šatrughna the intelligence.
Having informed him of the renouncing of Lakşmaņa, Rāma's promise and the following of the citizens they said:-The intelligent Rāma has reared for Kuśī the spacious city of Kuśavati at the foot of the Vindhya range.
The city of Śrāvasti has been reared for Lava, and the mighty car-warriors Rama and Bharata, making Ayodhyā void of men, have addressed themselves for repairing to heaven. Having speedily communicated to him this intelligence the emissaries took rest.
There upon they asked Satrughna to proceed soon. Observing the dreadful destruction of his race, Satrughna sent for his subjects and priests and informed them of everything.
He also communicated to them his own destruction with his brothers. There upon the king Satrughna determined upon installing his two sons in the kingdom.
Subāhu was placed on the throne of Mathurā and Satrughāti became the king of Vidiśā. Having thus established Subāhu in Mathură, and Śatrughātī in Vidiśā, the great hero Satrughna ascended his car and went to Ayodhyā.
And there he saw the great Rāma, clothed in silk raiment burning like fire in the midst of the ascetics. There upon remembering his duty he saluted Rāma, conversant with piety and with folded hands said.
I have placed my two sons on the throne of my kingdom. I have now resolved upon following you, O King. O hero, do not command me otherwise. I pray only that I may not neglect your command. There upon understanding the firm resolution of Satrughna, the descendant of Raghu agreed.
Immediately after Råma had said this, monkeys assuming shapes at will bears and Rākşasas, began to assemble there.
Apprised of Rama's determination of going to heaven, monkeys, born of the celestials, Rșis and Gandharvas taking Sugriva before them, came there to see Rama.
All they came there knowing the departure of Rāma to heaven and said: "O Răma, O foremost of men, if you do repair to heaven forsaking us all, it will be hurling Yama's rod upon us.” The highly powerful Sugrīva too saluting Rāma said:— lord of men, having placed Angada on the throne I have come hither. I have determined upon following you, O King.
Hearing the words of monkeys, Rāma said that their desire would be fulfilled. He then said to Vibhīşaņa the king of Räkşasas:-As long as people shall breathe, O Vibhisana, O highly powerful lord of Rakşasas, you shall preserve your body in Lankä. As long as the moon, the sun and the earth shall exist and as long as my story shall remain current, your kingdom shall be in existence.
You did, out of friendship, carry out my behests and perform my works. Do you piously govern your subjects. I should not speak any thing else. What shall I say more to you, O highly powerful lord of Rakşasas. Worshhip Jagannath (the lord of the world), the presiding deity of the Ikşvāku race.
Having thus addressed the king of Rakşasas always obeying Rāghava's command, Käkutstha said to Hanumān:— It is settled that you shall live forever, do you, now observe your promise. As long as my history shall run current in this world do you at my command live happily. Being thus addressed by the high-souled Rāghava Hanumān attained to great delight and said. As long as the sacred theme shall pass current in this world I shall live here carrying out your commands.
There upon he said to the Jämbavān, Brahma's son, Mainda, Dvivida and five others in his company: “As long as the Kali age exists do you all live.”
Having thus addressed them all Kākuthstha said to bears and monkeys. Do you come all with me.
Then the ascetic asked Bharata, the son of Kaikeyi, when he had decided for staying there, to receive his hospitality.
Thereat Bharata said, “You have for certain done this, (have offered me) water for washing my feet, Arghya, and hospitality with what can be procured in the forest.
Then Bharadvāja as if in jest, said to Bharata, "I know you to be of a complacent disposition; and that you are pleased with anything and everything."
But I wish to feast your forces. And, O best of men, it behoves you to act in harmony with my desire.
Why did you coming higher, leave your army at a distance:? And, you man of men, why did you not come accompanied with your forces?
Bharata replied to him, saying, “I had not come accompanied with my forces, from fear of you, O reverend Sir.”
O worshipful one, kings and their sons should always carefully avoid the regions of ascetics.
Choice steeds, men, and mad elephants of the best kind, covering a spacious tract of country, come in my train, respected Sir.
That these might not injure trees or water or the grounds of the cottages pertaining to the asylums, have I come hither alone.
"Bring the forces here,", thus desired by the mighty ascetic, Bharata accordingly caused the troops to be brought in.
Then entering the chamber of the sacrificial fire, (Bharadvāja) having sipped water and rubbed his lips therewith, invoked Viśvakarmā for the purpose of entertaining his guest.
I invoke Visvakarmā; even Tvasta himself. I wish to entertain guests. Let him accomplish this for me.
I invoke the three guardians of the worlds, gods headed by Sakra. I wish to entertain guests. Let them accomplish this for me,
Let those rivers that flow westwards, and those that move tortuously on the earth and in the sky, come hither in a body.
And let others run Maireya, and others refined wine, and others again cool waters resembling the juice of the sugarcane.
I invoke the celestials and the Gandharvas and Viśvāvasu and Hahā and Huhu and also the divine Apsaras and Gandharvis all.
And Ghịtâcī, Viśvācī, Misrakesi and Alambuşā; and Nāgadattā and Hemā and Somā residing in the mountain.
And those ladies that attend Sakra, and those that attend Brahmā. I invoke all these females well attired, in company with Tumuru.
And let that beautiful forest of Kubera in the north Kuru, having its foliage resembling attires and ornaments, and its fruits debonair damsels, exist even at this very spot.
And here let the worshipful Soma yield me excellent viands of diverse kinds in plenty; things; that may be eaten or enjoyed, sucked or licked; and variegated blossoms growing in the trees, and wines and (other) drinks, and meats of various kinds.
Thus, furnished with unrivalled ascetic energy, did that anchorite observing excellent vows, express himself orthoepically in consonance with Śikṣā.
And as he sat with joined hands facing the west with a rapt mind, there came separately all those deities.
And then touching Malaya and Dardura, and laden (with perfumes), a delicious and welcome wind began to blow delightfully, removing sweat.
And the clouds poured down a pleasant shower of blossoms; and from all sides were heard sounds of celestial kettle-drums.
And a rare breeze set in, and the multitudes of Apsaras danced; and the celestials and the Gandharvas sang, and the Vinas let out their notes.
And the dulcet sounds high and low furnished with Sama and measure, entered the Earth and the firmament and the ears of all creatures.
When that celestial symphony delightful to the ears of men, had thus developed itself, Bharata's forces saw the workmanship of Visvakarman.
That spot widening into a level plain measuring five Yojanas was covered with thick grass resembling blue lapises.
And on it stood Bilvas, and Kapitthas, Panasas, citrons, and Amalakas, and mangoes, embellished with fruits.
From the north Kuru had spread a wood capable of conferring every enjoyment; and a beautiful river coursed through bordered by many a tree.
And there had arisen white edifices having four divisions; and stables for horses and elephants; and grand gateways belonging to places and mansions; and royal residences with graceful gates, resembling white clouds, bearing white garlands and washed with fragrant waters, having four corners, and spacious, fitted up with beds, seats, and vehicles, having every kind of excellent sapid food, stocked with excellent edibles and apparels, having every variety of food, possessing washed and bright vessels, with every description of seats, graceful, and accommodated with choice beds with coverlets.
Permitted by the Maharsi, Kaikeyi's son, Bharata, entered that mansion abounding in gems. And he was followed by the counsellors and the priests; and the latter beholding the arrangements of the palace, were filled with delight.
And Bharata in company with the counsellors there went round the august royal seat, the chowri, and the umbrella, worthy of a king. And having bowed down to Rāma, he worshipped that seat.
And then holding the chowri of hair, he sat down on the seat of a minister.
Then the counsellors and priests seated themselves according to rank. And thereafter the general and the protector of the encampment (got themselves seated).
Then at Bharadvāja's command, came into being near Bharata streams having Pāyasa for their slime.
And at the pleasure of the Brāhmaṇa, on both their banks arose charming dwellings, covered with pale clay.
And at that very moment there came twenty thousand women commissioned by Brahma, adorned with divine ornaments.
And there came also twenty thousand females sent by Kuvera, decked out in gold and gems, pearls and corals. The sight of these was capable of filling men's mind with enchanting ravishment.
And there came from Nandana twenty thousand damsels; and Nārada and Tumburů and Gopa, resembling the sun in splendour. The Gandharba kings began to sing before Bharata.
And Alambusa, and Misrakesi, and Puņdarīka, and Vāmana danced before Bharata, at the command of Bharadvāja.
And those blossoms that are in the celestial regions, and that bloom in the forest of Caitraratha, became visible in Prayāga at the energy of Bharadvāja.
And Vilwas did the office of players of the Mặdanga, and Bibhitakas, that of keepers of Soma, and Asvatthas became dancers, at the energy of Bharadvāja.
And Saralas, Tālas, Tilakas, and Tamālas, being delighted, became hump-backed ones and dwarfs.
And Sinsapās, Āmalakīs, Jambūs and other plants of the forest, wearing the forms of females, stood at the mansion of Bharadvāja.
Let wine-drinkers drink wine, the hungry eat Pāyasa, and those that are inclined to it, feed on clean meat.
And every seven or eight females taking a man, bathed him on the lovely banks of the rivers.
And damsels furnished with expansive eyes, having wiped the persons (of the bathers), pressed their legs, and those magnificent women made them drink (wine).
And the keepers duly fed excellent horses, elephants, camels and Surabhi's sons (oxen), with their (proper) food.
And some persons possessed of mighty strength, being directed thereto, fed the bearers of the foremost Ikşvāku warriors with sugercanes, honey, and fried paddy.
And the groom forgot his horse, and the elephant-keeper his elephant: that army there became transported with wine and exhilaration.
And sumptuously entertained with every enjoyment, with their bodies decked with red sandal, the soldiery in the company of bevies of Apsaras, exclaimed.
To Ayodhyā will we not go, nor yet to Dandaka. Peace be to Bharata, and may Rāma reap happiness!
Thus did footmen and the riders and keepers of elephants and horses, as well as others, having experienced such a state, utter words.
And men by thousand, exceedinly delighted, sent up shouts. And saying. “This is heaven,” the retiune of Bharata, the soldiers, began to dance and laugh and sing; and bearing garlands, they on all sides rushed by thousands.
And beholding the inviting viands resembling ambrosia, they although already fed, became desirous of eating once again.
And wearing new clothes, all the servants, and maids, and females of the household, became exceedingly well pleased.
And elephants, and asses, camels, kine and horses, and beats and birds, being fed their fill, did not hunger after anything else.
And there appeared no one who wore a soiled habit, or who was hungry, or melancholy, or whose hair was covered with dust.
And the people with wonder beheld before them vessels of precious metals by thousands graceful with chaplets of flowers, filled with essences of fruits and fragrant soups and curries and the flesh of goats and bears, and white rice.
And there were on the skirts of the wood wells having Pāyasa for their slime; and the kine yeilded whatever was asked and all the trees dropped honey.
And the tanks were filled with Maireya as well as with clean hot meat of dear, peacocks, and cocks, dressed in pans.
And there were rice-holders by thousands, and curry-pots by hundred thousands, and golden vessels by Arbudas.
And there were pitchers and water-pots and cleaned vessels for churning curd, filled with the same. And there were tanks of savoury and yellow butter-milk, well-tempered. And there were tanks filled with Rasāla;* and others filled with milk, and with sugar. *A preparation of butter-milk.
And men saw sediments, acrid powders and various others things in vessels, for the purpose of bath, on the terraces of tanks; and toothcleaning sticks of Ansuman and other (trees); and white sandal paste lying before; and cleaned mirros; and lots of cloths; and sandals; and shoes in pairs by thousand; and collyrium-pots; and combs; and brushes; and bows at some places; and mail; and various kinds of seats and beds.
And they saw reservoirs for asses, camels, elephants, and horses, with easy descents, filled with water to assist their digestion; and pools furnished with lotuses, of the hue of the firmament, with transparent water, comfortable for ablutions; and tender (plots of) grass all around coloured like blue lapises, to serve as pasture for beasts.
Witnessing the wonderful hospitality provided by the Maharşi Bharadvāja, like to a vision, the men marvelled.
Thus entertained like to celestials in Nandana, they passed the night at the hermitage of Bharadvāja.
Then taking the permission of Bharadvāja, all the Gandharvas as well as the superb damsels went away as they had come.
And the men remained intoxicated and highly inebriate with the liquor, their persons daubed with goodly aguru and sandal; and the various elegant garlands beautiful to behold, lay by themselves all around, crushed by the people.
Seeing in sore straits his own mighty forces capable of making people's down stand on end, and seeing his brothers resembling Sakra in prowess, routed; and seeing also his uncles brought down in battle, as well as his brothersYuddhonmatta and Matta— foremost of Råkş asas, that crusher of the pride of deities and Dānavas-the exceedingly energetic Atikāya-resembling a hill, who had obtained from Brahmă a boon in battle, was fired with wrath.
Ascending a car effulgent like a thousand suns mingling their rays into a burst of brilliance, that enemy of Sakra, charged the monkeys.
Stretching his bow, (Atikāya) decked with a diadem wearing polished ear-rings, proclaimed his name (among the monkey-ranks) and shouted in lofty tones.
And with his leonine roars and the proclamation of his name, and the tremendous twang of his bow-string, he struck terror into the monkeys.
Seeing the magnitude of his person, the monkeys thinking that it was Kumbhakarna who had come, and affrighted thereat, sought the shelter of each other.
Seeing his form like to that of Vişnu when he displayed his threefold energy, the monkeywarriors seized with fear, began to scour on all sides.
On Atikāya appearing before them, the monkeys stupefied in that conflict, saught the shelter of Laksmana's elder brother.
And from a distance Kakutstha saw the mountain-like Atikāya mounted on the car and equipped with his bow, like to roaring clouds (seen) on the occasion of the universal disruption.
Seeing that huge-bodied one, Rāghava struck with surprise, comforting the monkeys, addressed Vibhisana, saying.
Who is this one resembling a mountain, furnished with a bow and having leonine eyes, that is stationed on a large car hoked with a thousand steeds, he that with effulgent sharpened darts and keen práśas and tomaras, shine like Maheśvara environed by spectres-he that displaying his fatal tongue appear splendid surrounded with darts in his car; like a mass of clouds graced with lightning.
And his bows adorned and backed with gold all over, beautify his car even as Indra's bow beautify the firmament.
Who is this foremost of Räkşasas and best of bowmen that embellishing the field of battle, approach on a car glorious as the sun; who, . displaying the ten cardinal points with his shafts resembling the rays of the sun, appear handsome with his peak of a banner bearing the figure of Rāhu, whose bow bent in three places, emitting roars resembling the rumbling of clouds, and plated with gold, look like the bow itself of Satakratu?
His mighty car furnished with a banner and ensign and bottom, and having clatter resembling the roaring of clouds, has four horsemen (attached to it).
There are on the car eight and thirty quivers and dreadful bows and yellow-golden bowstrings.
There are (in that car) two effulgent swords at iis side, illumining it, their hafts measuring four lands and their blades ten each.
That calm (warrior) wears red garlands about is neck, and resembles-a mighty mountain. And very destroyer, he has a mighty mouth, appearing like that of the destroyer himself; and he look like the sun stationed on clouds.
With his arms adorned with golden angadas, he appear splendid like that best of mountains the Himavān with its towering summits.
With his pair of ear-rings, his charming yet terrific countenance shine like the full Moon entering into Punarvasu.* *The seventh lunar asterism.
O mighty-armed one, tell me all about this foremost of Rākşasas, seeing whom the monkeys, overwhelmed with fear, fly away in all directions.
Asked by the king's son Rāma of immeasurable prowess, the exceedingly energetic Vibhīşaņa spoke to Rāma, informing him.
The highly powerful .king, Vaisravana's younger brother of dreadful deeds, the highsouled Rävaņa, is the sovereign of the Rāks asas. This one is his mighty son, like to Rāvaņa himself in strength. He serve the aged, is of wide celebrity and is the prime of those versed in all branches of knowledge.
He is competent to ride horses and elephants, to wield the sword or draw the bcw, or in sowing dissensions, or giving away, or in counsel, he reposing in whose arm Lanka has cast off fear. Know him to be Atikāya, son to Dhānyamāli.
Having adored the pure-souled Brahma with austerities, he has obtained weapons, and has defeated his foes (in fight).
You shall be incapable of being slain by celestials and Asura's was the boon conferred on him by the self-sprung; and he also gave him this celestial mail and this car resembling the effulgent Sun himself.
He has vanquished (in battle) hundreds of deities and Dänavas; and he has always) protected the Rakşasas, and destroyed Yakşas.
This intelligent one resisted the thunder-bolt itself of Indra; and in encounter baffled the very noonse of the king of waters.
This one is Atikāya-foremost of Raksasas; and that son of Rāvana is the humbler of the hauteur of deities and Dänavas.
Therefore, O best of persons, do you endeavour your best. This one with his shafts slaughter the monkey-hosts before (us).
Then the powerful Atikāya entering that monkey-force, stretched his bow and shouted again and again.
The high-souled principal monkeys, seeing that (hero) possessed of a dreadful person, that best of car-warriors-stationed on his car, rushed forward. And Kumuda and Dvivida and Mainda and Nila and Sarabha dashed on at one time with trees and mountain-peaks.
Thereupon that foremost of those skilled in weapons, the exceedingly energetic Atikāya, severed those trees and rocks by means of shafts dight with gold.
In that encounter that powerful one possessed of a gigantic person, skilled in arms, pierced all those monkeys staying before him with arrows entirely made of iron.
And agonised, having their persons pierced in that mighty conflict by that arrowy shower, they were incapable of resisting the same.
The Rakşasas terrified that host of monkeyheroes, even as an enraged lion priding in his youth terrify a society of deer.
In the midst of those bands of monkeys, that lord of Raksasas did not slay anyone without battle. And then springing up before Rāma, that one furnished with his bow and quiver, addressed him in haughty words, saying.
Stationed in this car holding the bow and arrows in my hands, I will not fight any that is ignoble. Him that has strength, and that also understand this business, let him today speedily give me battle.
Hearing his speech, that slayer of foesSumitrā's son, was fired with wrath. And not bearing him, he sprang forward disregarding his antagonist's words, and took up his bow.
And flying to fury, Sumitra's son, darting up, took out arrows from his quiver, and stretched his mighty bow in front of Atikāya.
Filling the entire earth and the sky and the ocean and all the cardinal quarters, the terrific twang of Lakşmaņa's bow struck terror into the (hearts of the) night-rangers.
Hearing the dreadful twang of the bow of Sumitrā's son , the exceedingly energetic and powerful son of the lord of Rākşasas was struck with surprise.
Then Atikāya, enraged, seeing Lakşmaņa advance, taking sharpened shafts, spoke to him.
You are a bc/, O Sumitra's sons and as such know not how to display prowess. Go you. Why wish you to fight with me resembling death itself.
Not Himālaya itself or the firmament or the earth is capable of bearing the impetuosity of shafts shot by my arms.
You wish to rouse a fire slumbering sweetly. Leaving alone your bow, do you return. Do not lose your life by coming in contact with me.
Or it may be that you are proud; and therefore, have no mind to return. Stay then. Renouncing your life, you shall go to Yama's mansion.
Behold my whetted arrows-crushers of the insolence of foes resembling the weapon itself of the Lord,* adorned with burnished gold. *Isvara, Siva, His weapon is the trident.
Even as a lion enraged shedded the blood of a mighty elephant, this arrow of mine resembling a serpent shall shed your blood. Having delivered himself thus, he fired with wrath set his shaft on his bow.
Hearing in that encounter Atikāya's wrathful speech fraught with hauteur, the highly powerful and intelligent son of the king possessed of exceeding grace, was transported with passion; and he said.
You can not attain pre-eminence solely by virtue of your speech. One cannot be a worthy person simply by say. O wicked-minded one, do you display your strength on me equipped with the bow and holding arrows in my hands.
Manifest yourself by your valour, you ought not to blow your own trumpet. He, who is actually powerful identified as a real gallant.
Seated on a chariot and skilled in archery you are equipped with all weapons, therefore, you display your own prowess either with your arrows or with arms.
Then, I shall cut off your head with my sharpened arrows like wind falls down a palm fruit from its stalk, ripened in the process of time.
To-day shall my shafts decked in gold, drink your blood flowing from your person and issuing of wounds inflicted by my resembling darts.
'This one is a boy', thinking this, you ought not to slight me. Whether I am a boy or an old* man' death shall you know in the conflict. *The commentator says the passage means-"You know (me) for death itself.” I prefer the sense given.
It was as a boy that Vişņu had overpowered the triune world with his prowess.” Hearing Laksmana's words, fraught with reason and high sense, Vidyadharas and ghosts, deities, Daityas out arrows and Maharşis, and the high-souled Guhyakas then beheld that marvel.* *The encounter that ensued between Lakşmaņa and Atikāya.
Then Atikāya, enraged, setting his arrow on his bow, shot it at Lakşmaņa, as if devouring up the welkin.
Thereat, Lakşmaņa-slayer of hostile heroes-with a crescent severed that sharpened shaft resembling a venomous serpent, as it was descending.
Seeing the shaft severed, like a serpent having its person cut off, Atikāya waxing exceedingly enraged, took up five arrow; and the nightranger discharged them at Lakşmaņa. Thereat Bharata's younger brother cut off the approaching arrows with whetted shafts.
Having severed them with sharpened shafts, Lakşmaņa— slayer of hostile heroes-took up a sharpened arrow, as if flaming in energy.
And taking it, Lakşmaņa set it on his excellent bow; and drawing the latter, vigorously discharged the shaft.
That hero endowed with prowess hit that foremost of Rākşasas in the forehead with that i shaft having bent knots, discharged from his bow drawn to its full bent.
That arrow piercing the forehead of that dreadful Raksasas, and smeared with blood, appeared like the lord of serpents in a mountain.
The Raksasas, smarting under Laksmana's shaft, showered, like the dreadful gateway of Tripura battered by Rudra. Then recovering himself and reflecting, he said.* *Cintayāmasa-thought, I apprehend, means said in this connection.
Excellent well! By this discharge of your shaft, you approve yourself as a foe in whom I can well glory. Having spoken thus candidly, he, folding his hands at ease, and seated on the platform of his car, began to range in it.
Then that foremost of Raksasas began to take up, set and shoot one, three, five, or seven shafts.
Those shafts resembling Fate itself, plated with gold at the feathered parts, and looking like the Sun himself (in splendour), discharged from the bow of the lord of Rakşasas, lighted up the heavens.
Thereat Raghava's younger brother by means of many a sharpened shaft calmly cut off all those vollies of arrows shot by the Rakşasas.
And finding all those arrows riven in the encounter, that enemy of the lord of the immortals, Ravana's son, was fired with wrath, and took up a whetted shaft.
Then aiming that arrow, that highly powerful one suddenly shot it; and with that, rushing on, hit Sumitra's son in the chest.
Struck in the encounter by Atikaya, the son of Sumitra began to bleed copiously, like a mad elephant discharging the temporal jouice.
Then that lord at once extricated the arrow; and then took up a keen shaft and fixed the same on his weapon.* *i.e. the bow.
Then he set a shaft (on his bow-string) reciting a formula for the Agneya* (Belonging to the god of Fire.) weapon; and thereat his arrow as well as bow flamed up.
Then the highly powerful Atikaya took up a Ruadra* weapon; and thereon fixed a shaft plated with gold at the feathered part, and resembling a serpent in sheen. *Relative to Rudra.
And even as the reaper hurled his rod, did Lakşmaņa hurl that weapon inspired with divine energy, dreadful and aflame, at Atikaya.
Seeing that shaft set upon an Āgneya weapon, that night-ranger discharged a Raudra arrow set upon a Solar weapon.
There like a pair of infuriated serpents, those arrows with their heads flaming in energy, baffled each other in the sky. And burning each other, the shafts fell on the earth; and those best of arrows, shorn of brilliance and reduced to ashes, were deprived of their splendour. And having blazed in the welkin, those two fell down to the earth reft of their lustre.
Then Atikāya wrought up with wrath discharged an arrow called Aişīka dedicated to Tvaştā. Thereat the powerful son of Sumitrā severed that shaft by an Aindra* weapon. *Belonging to Indra.
Seeing Aisika baffled, that Prince-son to Rāvana-fired with rage, fixed an arrow on a Yămya' weapon; and then the night-ranger shot that weapon at Lakşmaņa. And Lakşmaņa resisted it by a Vāyavya' weapon. 1. What could this be like? The commentator is silent over this important point. 2. Belonging to the wind-god.
Then as a mass of clouds poured down showers, Laksmana, enraged, poured volleys of shafts on Rāvana's son.
Thereupon, hitting Atikāya, those arrows coming in contact with his mail, had their barbs broken, and fell down to the earth.
Seeing them baffled, that slayer of hostile heroes-the renowned Laksmana-began to shower shafts by thousands.
And albeit showered with those arrows, that Raksasas, the mighty Atikāya-in that encounter was not pierced by them on account of his impenetrable mail; and that best of men failed to hurt him in the contest.
Then approaching him, the wind-god spoke to him, saying, "This one has received a boon from Brahmā, and is covered with an impenetrable mail. Pierce him with a Brahma* weapon. He cannot otherwise be slain. This one clad in mail and endowed with prowess is forsooth incapable of being slain by others." *Belonging to Brahma.
Hearing the words of the wind-god, Sumitrā's son like to Indra in prowess took an arrow endowed with fierce impetuosity, and at once set it on a Brahma weapon.
On that sharp-headed best of arrows being fixed on that foremost of weapons, the cardinal quarters and the Moon and the sun and the mighty planets and the sky were saized with affright; and the earth shook.
And inspiring that arrow furnished with a feathered part and resembling an emissary of Yama himself, and fixing the same on his bow, Sumitrā's son in that encounter discharged that shaft like to the thunder-bolt at the son of the enemy of Indra.
And in that conflict Atikāya beheld that shaft fair-feathered and having its feathered part dight with splendid diamonds, acquiring enhanced vehemence arising from its having been discharged by Lakşmaņa, and hissing and rushing on with tremendous impetuosity.
Seeing it, Atikäya swiftly resisted it with countless sharpened shafts. But endowed with the energy of Suparna himself, that shaft vehemently went to him.
Seeing that shaft flaming and resembling the Fatal destroyer himself, coming, he, exerting himself to the utmost resisted it with darts and Rştis and maces and adzes and javelins and arrows.
But beating down all those weapons of wonderful forms, that arrow alive with flames, coming to the diadem-decked head of Atikāya, severed the same (in twain).
That head furnished with a corsalet, cut off by Laksmana's arrow, suddenly dropped to the earth, like a summit of Himavān toppling (to the ground).
Seeing him rolling on the earth, with his attire and ornaments scattered about, those nightrangers that survived were overwhelmed with grief.
And with pale forces and distressed, they, fatigued in consequence of the thrashing they had undergone, suddenly began to cry in frightful accents.
On their leader having been slain, those nightrangers that were about (Atikāya), without waiting any longer, overwhelmed with panic, rushed towards the city.
On their foe endowed with terrific prowess and incapable of being conformed, having been slain, innumerable monkeys filled with excess of joy, and displaying countenances resembling blown lotuses, paid homage to Lakşmaņa working out their welfare.
Casting his eyes on Lankā, the monkey, his wish attained, increasing his person and bursting with spirits, considered as to how to give the coup de grace to his exertions.
What recently is to done by me here to finish this business, that may afflict them the more?
I have ravaged the wood, and slain the choice Rākşasas, and destroyed by main force a portion of the army. Now it remains to demolish the fortifications.
On the fortifications being destroyed, my work shall nave its toils crowned with joy. By undergoing slight labour in this business, I shall have my pains furnished with fruit.
That bearer of sacrificial offerings (Vide ante) who flame on my tail, it is my duty to propitiate him with these excellent edifices.
Thereat that mighty monkey, with his tail aglow, and resembling a cloud (luminous) with lightning, began to range before the dwellings in Lankā.
And that monkey with a calm mind, eyeing (all round), ranged one house from another, and gardens, and stately piles.
And that one gifted with exceeding vehemence, and in strength resembling the Wind, bounding up set fire to the dwelling of Prahasta. Then Hanuman endowed with prowess, leaping up, set to Mahaparsva's mansion fire resembling that at the universal dissolution.
And (then) the mighty monkey darting up, set fire to Vajradanştra's; and (then) that highly energetic one set fire to Suka's and to the intelligent Sārana's.
And the leader of monkey bands in the same way burnt down Indrajit's mansion; and then he burnt the abodes of Sumāli and Jambumălī; and Rasmiketu's mansion and Suryasatru's, and Hrasvakarma's, and the Raksasa Romasa's; and the houses of Yuddhonmatta, and Matta, and the Rākṣasa Dhvajagrīva, and the calm Vidyujjihva, and Hastimukha; and of Karāla, and of Viśāla, and of Sonitāksa; and Kumbhakarma's mansion, and Nikumbha's, and the residence of Yajnasatru, and of Brahmasatru.
And leaving alone the dwelling of Vibhişaņa, that exceedingly energetic one-foremost of monkeys-by and by burnt (all the houses there).
In those costly mansions and dwellings, that famous one, that foremost of monkeys, burnt all the wealth of those affluent persons.
Having passed the dwellings of all, that powerful and auspicious one approached the residence of the lord of Rākşasas, Rāvaņa.
And in that foremost of mansions, adorned or with various gems, resembling Meru Mandara, graced with diverse auspicious things, he set to the same, fire flaming at the end of his tail. And the heroic Hanumān roars, resembling a cloud (appearing) at the end of a Yuga.
And assisted by the wind, that highly powerful and vehement one (Fire) flaimed up, like fire at the wreck of all, and the fire attained energy.
The wind spreading the flaming fire all round those dwellings, those mansions furnished with golden networks; and containing pearls and gems; enjewelled and magnificent, were shorn of their splendour.
And cracked edifices began to topple down to the ground, like the mansions of Siddhās falling from the firmament of the exhaustion of their righteousness. And there arose a mighty uproar of those Rākşasas, as, bereft of their good fortune, despairing of preserving their abodes, they rushed in all directions, "Forsooth it is Fire himself that has come hither in the form of a monkey.” And females crying with babes on their breasts, suddenly plunged (into the fire).
And some fair ones with hair dishevelled, and surrounded on all sides with fire, as they fell down from dwellings, looked lovely like lightning from the welkin.
And he (Hanuman) saw various kinds of metals, mixed with diamonds, and coral, and lapises and pearls and silver, running down in streams from the mansions.
And as Fire is not cloyed with wood and straw, Hanumān never at all felt satiety on slaying those foremost of Räkşasas. And the Earth could not contain the Rākşasas slain by Hanumăn.
And as Rudra had burnt down Tripura, the vehement and high-souled monkey, Hanumān, burnt down Lankā.
And rising to the brow of Lanka's mount, (Trikūţa on which Lankā rested) the fire of terrific energy kindled by the impetuous Hanumān, spread wide his tongues.
With the Wind assisting him, the smokeless Fire in the dwellings, with his flames feeding on the bodies of the Rākşasas representing sacrificial offerings, spread his magnitude, touching the horizen-resembling the conflagration kindled the universal dissolution.
And possessing the fierce energy of a koti suns, the nighty Fire completely encompassing the entire Lanka, increased (in volume), riving at the mundane Egg with various sounds resembling thunder-claps.
And the Fire of terrific might, having his flames resembling Kinsuka blossoms, rising up to the sky, clouds caused by volumes of smoke arising from extinguished fire, in hue resembling blue lotuses, looked exceedingly beautiful.
Either the thunder-bolt-bearing Indra the Great-chief of celestials, or Yama himself, or Varuna, or the Wind-god, or the Fire generated by Rudra's third eye, or the Sun, or Dhanda, or Soma. This is no monkey, this is verily Kāla (A name of Yama) himself or is this the Rākşasa annihilating Fire or Brahmä himself, the Great sire of all, the four-faced Disposer of the world's destinies, come hither, wearing the form of a monkey? Or is this Visnu's Energy, inconceivable, unutterable, infinite and sole, and of surpassing power, now come hither in its own illusory nature, assuming a monkey-form?" Seeing that city suddenly consumed, with her souls, dwellings, and trees, Raksasas of note, assembled together, thus talked to each other.
And then Lankä, suddenly consumed with Raksasas, horses, cars, serpents, crowds of birds, beasts and trees, began to bewail tumultuously and loud in forlorn guise.
O father! O son! O love! O friend! O lord of my life and frame! all our religious merit is abolished "Indulging in various lamentations, the Rākşas thus created a mighty and frightful uproar."
And with the flames encircling her, and her foremost heroes fallen, and her warriors destroyed, Lankā, overcome by the might of Hanumān's wrath, became as if she had been blighted by an imprecation.
Then the mighty-minded Hanumān beheld the Rākşasas in terror and trepidation and cast down, and Lankā marked by fire and bright flames, even as the Self-sprung eye the world destroyed by his rage.
And devastating the forest filled with many excellent trees, slaying many a terrible Rākşasa in conflict, and burning down the city of Lankā filled with picturesque houses, the monkey, Hanumān, Wind-god's son, stationed himself there.
And destroying many a Rākṣasa, felling many trees in the forest and setting fire to the houses of the Raksasas, the high-souled (monkey) became engaged in thoughts touching Rāma.
Thereupon all the celestials praised highly the high-souled, excellent and mighty son of the Wind-god, foremost of heroic monkeys, gifted with the velocity of the of the Wind.
All the celestials, the foremost ascetics, the Gandharvas, the Vidyādharas, the Pannāgas, and all other great heroes, attained excess of delight.
And having devastated the forest, slain the Rākşasas in conflict and burnt the grand city of Lankā, the great monkey appeared there.
And seated on the variegated top of a splendid and high mansion, the foremost of monkeys, spreading the rays of his burning tail, looked like to the sun of many rays.
And having consumed ihe city of Lankä, the great monkey quenched the fire of his tail in the Ocean.
Thereupon beholding Lankā burnt down, the celestials along with Gandharvas, Siddhās, and the great ascetics, were struck with wonder. And having consumed ihe city of Lankä, the great monkey quenched the fire of his tail in the Ocean.
Thereupon beholding Lankā burnt down, the celestials along with Gandharvas, Siddhās, and the great ascetics, were struck with wonder.
Sugrīva, rejoiced at the words of Rāma, said to that hero, the elder brother of Laksmana; who was well pleased.
I am, without doubt, worthy of being favoured by the gods, since you accomplished and furnished with virtues are my friend.
By your help, O Rama, one can, O sinless one, obtain the kingdom of the celestials,-what is to be said of one's kingdom, O lord?
I, who have, in the presence of Fire, gained for my friend (you) sprung from the Rāghava race, am, O Rāghava worthy of being honoured by my friends and relations.
You also shall by and by learn that I am a fit friend for you; but I can not speak to you of the qualities that abide in me.
O free one, the felicity of high-souled and self-governed friends like you abounds and is enduring.
Pious friends look upon the silver, and gold, and the elegant ornaments of pious friends as common property.
Whether rich or poor, happy or miserable, good or bad, a friend is the greatest refuge (of his friend).
Witnessing such affection, people can, O sinless one, forsake wealth, comfort, and even their native land for the sake of their friends.
There at the graceful Rāma, in front of the intelligent Lakşmaņa resembling Väsava, said to Sugriva of a pleasing presence,-It is even so.
The next day seeing Rāma as well as the mighty Lakşmaņa seated on the ground, Sugrīva briskly cast his eyes about the forest.
And hard by that lord of monkeys discovered a Sāla tree, bearing a few beautiful blossoms, with its wealth of foliage, decked by black bees.
There at tearing off a beautiful bough full of leaves, Sugrīva spread it (on the earth), and then sat down with Rāghava.
Seeing them seated, Hanumān breaking off a branch of śāla, humbly made Lakşmaņa sit down.
Seeing Rāma seated at his case in that best of mountains abounding in Sāla flowers, and cheerful like the ocean, Sugrīva from love spoke to Rāma sweet and excellent words, of which the letters vibrated with delight.
Wronged by my brother, I deprived of my wife and exceedingly distressed, and exercised with fear, live in this foremost of mountains, Rs yamuka.
O Rāghava, my senses wildered, having been oppressed by Vāli, and having incurred his enmity, I am afflicted with fear, and tormented with fright.
O you, that remove the fear of all creatures, it behove you who am tormented by fear and am helpless, to extend your favour to me.
Thus accosted, that ever energetic one knowing righteousness and devoted to it, Kākutstha, smiling, said to Sugrīva,
Benefits make friends, while injuries denote enemies. Even this very day will I slay him that has deprived you of your wife.
O exalted one, these feathered shafts of exceeding energy, sprung from the Kārtikeya forest, decked with gold, furnished with the plumes of the Kanka, resembling the thunderbolt of the great Indra, having smooth knots, and sharp heads, are like enraged serpents.
You shall behold your brother and enemy, who is named Vāli slain by my shafts, and lying like a dislodged hill.
Hearing Rāghava's words, Sugrīva-lord of host-felt excess of joy and exclaimed, Excellent well! Excellent well!
O Rāma, overwhelmed am I by grief. You are the succour of those afflicted with sorrow. Having made you my friend, I express to you my grief.
I have, in the presence of Fire by giving you my hand, made you my friend. You are dearer to me than life itself. This I swear to you by Truth.
Having made you my friend, I inspired with confidence am unbosoming myself to you. The sorrow, that is in my heart, is constantly enfeebling my mind.
Having proceeded thus far, he, his eyes filled with tears and his words faltering because of vapour, could not speak aloud.
Sugrīva suddenly restrained, before Rāma, the force of tears, like to the tide of a river.
Having restrained his tears and wiped his fair eyes, that energetic one, sighing heavily, again went on,
Formerly, O Rāma, I was deprived of my kingdom and reproached in harsh language by the strong Vāli.
He also took away my wife dearer to me than life; and my friends have been imprisoned and been bound.
That wicked wight, O Rāghava, seeks my life. Many monkeys commissioned by him have been slain by me.
It was, O Rāghava, in consequence of this fear that when I (first) saw you, I did not come out. This is all the fear that oppresses me.
My adherents are only these headed by Hanumān. It is for this that although reduced to the greatest straits I have been able to preserve my life.
These affectionate apes protect me on all sides. They go when I go, and stay when I stay.
Why should I expatiate? In brief, Vāli my elder brother, famed for his prowess, is my foe.
Even by his death my present pain would be removed. Both my life and my happiness are bound up with his death.
I have, O Rāma, communicated to you, the way in which my grief might be removed. Whether in joy or in sorrow, a friend is the refuge of his friend.
Hearing these words, Rāma said to Sugrīva, What for arose hostility between yourself and Vāli? I wish to hear this (related) faithfully.
Having learnt the cause of your hostility, and ascertained your strength and weakness, I will, O monkey, understanding the irritation that has ensued, compass your happiness.
Great is my wrath, on hearing you disgraced; and like a down-pour in the rainy season my ire increases, shaking my very heart.
Do you cheerfully and confidingly speak while I fix the string to my bow. As soon as my shaft is off, your foe is beaten.
Thus addressed by the high-souled Käkutstha, Sugrīva, along with the four (other) monkeys, experienced exceeding delight.
Then with a cheerful countenance, Sugrīva began to unfold to Lakşmaņa's elder brother the cause of their hostility.
Thus addressed by the high-souled Käkutstha, Sugrīva, along with the four (other) monkeys, experienced exceeding delight.
Then with a cheerful countenance, Sugrīva began to unfold to Lakşmaņa's elder brother the cause of their hostility.
Cutting off the mace with his shafts, Rāghava attached to righteousness with a smile said to Khara these angry words.
You vile of Rākșasas, this is the utmost of your might, which you have displayed.
Rendered more nerveless at my hands, in vain do you storm. Riven by my shafts, your mace, belonging to you who are prolix in the matter of vocabulary, destroying your confidence, has sought the earth.
And what you had said, will wipe the tears of the Rākşasas that have been slain, has also proved false.
As Garuda stole ambrosia, will I deprive you, O Rāksasa, who are base, of a mean disposition and a false character, of your life.
To day the earth shall drink the blood vitiated with foamy bubbles, of you, having your throat severed, and riven by my shafts.
Having all your body covered with dust, and your two arms lopped off, you shall, difficult to win, take your nap, embracing the earth, like a damsel difficult to win.
On you, disgrace of Raksasas, lying down, and being fast asleep, this Dandaka shall be refuge of those that shall resort to it for shelter.
O Rākşasa, in your Janasthāna, with its (Rāks asas) slain by my shafts, ascetics shall fearlessly go about in the wood.
Today Rākṣasas, capable of exciting fear in others, rendered forlorn and with their friends slain, shall from fear, with their faces wet with tears, fly (this place).
To day your wives whose husband are you of such a nature, and who are of a like lineage (with yourself), shall experience the sentiment of sorrow, and be deprived of their all.
You of a cruel disposition, you of ignoble soul, you that are aye a thorn (in the side) of Brāhmanas, it is for you that ascetics, frightened and dispirited, have so long been pouring the clarified butter.
As Rāghava, influenced by anger, said this in the field, Khara f. wrath, with accents rendered harsher, fell to censuring (Rāma),
You are wondrous proud; and you are fearless albeit fear is present to you. And come under the sway of Death, you do not understand what should be said and what left unspoken.
Those persons that have been fast bound by the noose of death, do not in consequence of their senses having ceased to perform their functions, discern what is proper and what improper.
Saying this to Rāma, that ranger of the night (Khara), pursing his brows, espied a mighty Sāla hard by. And looking about him on all sides in the field for a weapon, he uprooted it, biting his Nether lip.
And raising up the tree with his arms, and uttering a roar, that exceedingly powerful one aiming at Rāma discharged it, exclaiming, Dead you are.
And as it descended, the puissant Rāma cut it off by means of a multitude of shafts, got into a mighty rage for the purpose of slaying Khara is battle.
Then Rāma perspiring, with eyes reddened in wrath, pierced Khara in battle with a thousand shafts.
And blood mixed with froth gushed by the sides of the shafts, like torrents flowing from fountain in a hill* stupefied in battle by the shafts shot by Rāina, and maddened by the smell of blood Khara furiously inade for Rāma. The text varies slightly in other texts.
And as he (Khara) was rushing on, bathed with blood, Rāma cquipped with arms, suddenly summoning his strength walked backward two or three paces.
Then with the view of bringing about (Khara's end) Rāma took up in the conflict an arrow resembling fire or another weapon of Brahmã himself.
And that righteous one shot at Khara, that (arrow), which had been conferred on him by the intelligent Maghavān.
And discharged by Rāma from his bent bow, that mighty arrow with the roaring of the thunderbolt fell at Khara's breast.
And burning in the fire of the arrow, Khara fell down on the earth, like the giant Andakha* in the forest of Svetā, consumed by Rudra. The Asura Andhaka was slain in the forest of Svetă by Rudra. This is related in the Purāṇas. Another reading is Svetarayge yathantaka like the Destroyer in the forest of Svetā. Sva, according to the Kūrma Purāņa Uttara Khanda, in the Kalanyara hill, by a kick with his left leg. slew the Destroyer, engaged in penance's, who had come to kill the Rajarsi Svetā, who was a great votary of Siva.
And threat Khara slain fell down like Vritra slain by the thunder-bolt, or Namuci by foam, or Bala by Indra's Ašani. Namuci was slain by a thunder-bolt laid over with foam.
After this, the celestials, assembled with the Cāraņas, struck with wonder joyfully sounded kettledrums and showered blossoms on Rāma. In over half a moment Rāma by means of sharpened shafts have slain in mighty encounter fourteen thousand shafts have slain in mighty encounter fourteen thousand Rākṣasas, wearing shapes at will, headed by Khara and Dūşaņa.
Ah! mighty is the feat achieved by Rāma knowing self. Ah! this mighty prowess, this mighty firmness, show like to those of Vişnu himself.
Saying this all the deities went to from where they had come. Then the Rājarşis in company with supreme saints, with Agastya (at their head), gladly paying homage to Rāma, said the following words.
It is for this that the chastiser of Pāka, the great Indra, Purandra, had paid a visit to the sacred asylum of Sarabhanga. And the Maharşis had dextrously brought you to this place, for compassing the destruction of those foes-the wicked Rākşasas.
And it is owing to this, that, O son of Dasaratha, you have performed this mighty deed. (Now) the Maharsis will carry on their proper pious offices in the Dandaka.
After this, that hero, Laksmana, accompanied with Sītā came out of the mountain cavern, and joyfully entered the asylum.
Then the victorious and heroic, Rāma, honoured by the Maharsis, entered the asylum, worshipped by Lakṣmaṇa.
And seeing that destroyer of foes, and bringer of coinfort to the Maharsis, her husband, Vaidehi embraced him. And seeing the multitudes of Raksasas siain, Janaka's daughter, beholding the undeteriorating Rāma, ministered to him with supreme joy.
And with a delightful countenance again embracing that destroyer of foes, who had been honoured by the delighted Maharşis, Janaka's daughter became exceedingly happy. honoured by the delighted Maharşis, Janaka's daughter became exceedingly happy.
Having heard all this related to them by the vulture-king, the monkeys possessing the strength of lions, filled with delight, bounded and set up a roar.
Hearing from Sampāti that Rāvana was to be slain, the monkeys growing glad, came to the ocean, with the desire of seeing Sītā.
Coming to that country, these ones processing dreadful prowess, beheld (the sea) reflecting the image of this entire mighty world.
Arriving at the northern side of the Southern sea, those exceedingly powerful heroic monkeys took up their quarters there.
Seeing the sea, here as if asleep, there, as if playful, and at another place with surges measuring mountains; and thronged with the foremost Dānavas inhabiting the nether regions; and capable of causing one's hair to stand on end, those powerful monkeys were seized with sadness.
Seeing the sea, incapable of being crossed even as the sky, all the monkeys began to lament, saying,-What is to be done?
That best of monkeys-(Angada), seeing the army cast down because of the sight of the sea, began to comfort the monkeys, afflicted with fear.
We should not indulge in grief. Grief is injurious.-Grief destroys a person even as a wrathful serpent does a boy.
He that, when the time is come for displaying his prowess, indulges in sorrow, growing weak in energy, fails to attain his objects.
That night having passed away, Angada in company with the monkeys, joined by the old ones, again took counsel with them.
That monkey-host surrounding Angada, resembled the host of Maruts environing Vasava.
Who save Väli's son (stationed) at one place and at another Hanumān, could be capable of stilling that force?
Then saluting the elders as well as army, the-graceful Angada-repressor of foes-~-spoke words fraught with sense,
What person, endued with exceeding energy, shall now leap over the main? Who shall serve that subduer of enemies, Sugrīva, ever intent on truth?
What monkey can leap over an hundred Yojanas? Who shall deliver leaders of herds from a mighty fear?
By whose favour shall we, crowned with success and rendered happy, returning from this place, shall behold our wives and our son, and our homes?
By whose favour shall we joyfully meet Rama, and the mighty Laksmana, and that dweller in the woods, Sugrīva? If any monkey among you is competent to bound over the deep, let him at once confer on us Dakșină in the shape of deliverance from fear. Hearing Angada's speech, none said anything, And that host off monkeys wavered.
Then that foremost of monkeys addressed those monkeys, saying-All of you are the foremost of strong ones, and of steady prowess. And you have sprung in blameless lines, and are ever honoured (by the king).
And yet no one of you can promise to undertake this journey? You best of monkeys, unfold your respective powers in bounding.
Hearing Trišanku's speech, the hundred sons of the saint, O Rāma, excited by wrath, said these words to the king, ‘Disregarded hast you been, O you of perverse understanding, by our truth-telling sire, why then, having passed him by, do you seek for others' help?
To the Ikşvākus, their spiritual guide is their prime way; nor art you capable of setting at naught the words of that truth-telling one.
That worshipful saint said, that he was incapable (of accomplishing this), how can we then undertake that sacrifice?
You are ignorant, O foremost of men. Do you speedily retrace your steps. And, O king, that adorable one is competent to officiate at the sacrifice itself of the three worlds, how can we then contribute to his dishonour?'
Hearing those words of theirs, that king, with accents tremulous with passion, again addressed them, saying, 'Disregarded by that worshipful one as well as by the sons of my spiritual guide, I will go after another way, so peace he to you, ascetics.'
The saint's sons, on their part, hearing that speech couching a fierce intent, cursed him in exceeding wrath, saying, 'You shall come by Candāla-hood.' Having said this, those highsouled ones entered each into his dwelling.'
And vhen the „ight had gone by the king came by Chandala-hood. And clad in a blue garb, blue and rough of person, having a short head of hair, wearing a garland composed of materials culled from a cemetery, his body bedaubed with ashes from the same quarter, he was decked out with iron ornaments.
And, O Rāma, beholding him in the guise of a Chandala, his counsellors as well as followers, renouncing him, fled in a body. And, O Kākutstha, maintaining himself in patience, the monarch burning day and night, all alone went to the ascetic Viśvāmitra.
And beholding to disappointed king in the guise of a Chandala, the ascetic, O Rāma, was touched with pity. And from commiseration, that pre-eminently pious and exceedingly energetic one said to that king frightful to behold, saying, 'Good betide you, O heroic lord of Ayodhya, you have fallen into Chandala-hood through a curse, what is the purpose of your coming, O highly powerful prince?'
Hearing him, the king conversant with words, fallen into Candāla-hood, with folded hands, said to that one versed in speech.
Disregarded had I been by my spiritual guide as well as his sons. And far from attaining my desire, I came by this calamity.
O you of placid presence, I had desired to repair to heaven in body. By me have an hundred sacrifices been performed, but yet do I not obtain the fruit thereof.
I have never before told an untruth; and I swear by my Ksatriya morality, that albeit fallen on evil days, I will never do so in future, O gentle one.
I have celebrated many sacrifices, and I have ruled my people in righteousness; and I have pleased my preceptors by my character and conduct. But, O . best of ascetics, now endeavouring to do my duty and intending to perform a sacrifice, I have failed in enlisting the good graces of my spiritual guides. Therefore do I consider Destiny as supreme; and action as nothing.
Density overtake all: Destiny is the prime way. Therefore it behove you to grant your favour to me extremely distressed, who crave your favour, and, good betide you, whole endeavours have been baffled by Density.
Other way will I wend none; nor is there any other refuge for me. It behove you to meet Density with exertion.
As a person desirous of meeting with his end dose not take medicine, Ravana, the king of night-rangers paid no heed to the appropriate and sound words of Márica skilled in speech, foreboding good to him.
Moreover he addressed him with the following harsh words.
O, Marica, what you have spoken to me, shall bear no fruit like to seeds sown into a desertland.
I shall not be frightened thereby to fight with that foolish Rāma—a human being of vicious deeds.
Surely shall I before you take away from that Rāma the destroyer of Khara his favourite wife, at whose words he has sojourned into woods renouncing his father mother, kingdom and friends.
I have made this firm resolution in my mind O, Marica; even Indra, with the celestials and Asuras shall not be able to shake it.
It would have been proper for you to give vent to these expressions had I but asked you for advice to ascertain my duty, the propriety or impropriety of my action its way or losses,
A wise counsellor who wishes prosperity to himself should always communicate to his master his desire with joined hands whenever asked to do so.
It is always proper to speak before monarchs such pleasant and favourable words as are intended for the welfare of the master and are sanctioned by the royal etiquette.
A respectable king dose not receive with good grace friendly words even when they are expressed disre .pectfully.
Sovereigns of superb prowess assume the semblance of five deities–Agni, Indra, Moon, Yama, and Varuna. Powerful kings, O Ranger of the night, assume haughtiness, power, a placid look and contentment and administer punishment to the wicked.
They are to be adored and honoured therefore on all occasions. You are ignorant of kingly morality and fully absorbed in illusion. It is for this that you do out of your wickedness of heart address me your guest with these harsh words. I do not ask you, O, Raksasa about the propriety (of my conduct) or about my welfare.
I did only ask you for your help.
Listen what you shall have to do at my request in my aid; assuming the shape of a deer having golden skin painted with silvery drops do you proceed to the asylum of Rāma, and ranging at large before Vaidehī do you after captivating her take your wished-for way.
Vaidehi, being struck with wonder seeing you a golden deer capable of illusions, shall request Rāma to get you soon for her.
Kākutstha issuing out of the asylum, you shall, at a great distance utter such cries as O Sītā, O Lakşmaņa imitating his (Rāma's) voice.
Hearing those cries Lakşmaņa also, at the behest of Sītā, shall proceed to Rāma,
When both Rāma and Laksmana shall go elsewhere in this way, I shall to my felicity carry away Vaidehī like to the thousand-eyed deity carrying away Sací.
O Rākşasa, do you go wherever you like after doing this. I shall confer on you, O Mārīca, half of my kingdom.
O you of auspicious look, do you proceed towards the forest of Dandaka to compass this end of mine; I shall follow you in my chariot,
Acquiring Sītā without any conflict, after imposing upon Rāma I shall return to Lankā successful along with you.
I shall kill you, O Mārīca, if do you not obey my behest. I shall compel you to do this. No body can attain to prosperity and happiness, acting against his sovereign's will.
Truly shall you risk your life if you approaches Rāma, but you shall meet with sure destruction if do you act against my will. Consider about it, and do what you think proper.
Once on a time Yudhajit, the king of Kekaya, sent to the high-souled Rāma, Gārgya— son of his own preceptor Angiras-a Brāhmaṇa saint of unmitigated prowess; and with him he sent, as tokens of affections, gifts of ten thousand horses, numberless blankets various jewels, diverse clothes and well washed coverlets.
Hearing of the arrival of the great saint Gārgya with above valuable presents sent by his maternal uncle Yudhājit, the intelligent Rāma, with his brothers, proceeded about a Krosa to receive him and adored him particularly likely to the lord of celestials honouring Bịhaspati.
Having thus welcomed that foremost of Rșis and accepted the valuable presents sent by his maternal uncle he asked the ascetic about his welfare in every thing. There upon the great Rșis being seated, he said. You are the foremost of those skilled in the are of speech like the very preceptor of the celestials. Since your own self has here My uncle must have commissioned you with a very important message.
Hearing those words of Rāma the great saint communicated to him the object of his coming, saying. O you having long arms, if you do like, hear what loving words your maternal uncle Yudhājit, the foremost of men, has said.
The Gandharvas, holding weapons and expert in warfare, guard that beautiful province abounding in fruits and roots on the banks of the come river Sindhu. O hero, those Gandharvas are highly powerful and three kotis in number.
Having hoisted your flag of victory and conquered that highly picturesque city of Gandharvas do you include that kingdom within your well-established territories. None can enter there. O you having long arms, I do not request you for any harm of you. Let that highly charming country be liked by you.
Hearing the words of the maternal uncle communicated by the great saint, Rāma, with delight, said.
What you have commanded shall be satisfied. Saying this he looked towards Bharata and delightedly and with folded hands said to the Rsis. O Brahmarsi, these two princes are Bharata's sons and their names are Takșa and Puşkala. Being well protected by uncle Yudhājit and preceded by Bharata with army and followers they shall subjugate the Gandharvas and divide the kingdom between them.
Having established two kingdoms and installed his two sons there Bharata, the foremost of the pious, shall come back to me.
Having thus said to the Brahmarși, Rāma commanded Bharata and welcomed the two princes.
There upon under the auspices of favourable stars, having placed Gargya, son of Aigiras before them, Bharata with the princes and army issued out of the city of Ayodhyā.
Răma's army unconquerable even by the celestials went out from the city like a celestial host under the command of Indra.
Animals, living upon flesh and huge-bodied Rākşasas longing for blood and many terrible and dreadful carnivorous creatures followed Bharata wishing the flesh of Gandharvas.
Besides many thousand birds, moving in the sky, lions, tigers and boars went before the army.
The army, consisting of delighted and healthy subjects spending half a month in the way, arrived at the Kekaya kingdom in good health. commanded Bharata and welcomed the two princes.
There upon under the auspices of favourable stars, having placed Gargya, son of Aigiras before them, Bharata with the princes and army issued out of the city of Ayodhyā.
Răma's army unconquerable even by the celestials went out from the city like a celestial host under the command of Indra.
Animals, living upon flesh and huge-bodied Rākşasas longing for blood and many terrible and dreadful carnivorous creatures followed Bharata wishing the flesh of Gandharvas.
Besides many thousand birds, moving in the sky, lions, tigers and boars went before the army.
The army, consisting of delighted and healthy subjects spending half a month in the way, arrived at the Kekaya kingdom in good health.
Hearing Hanuman's speech, uttered meekly, fraught with morality, and reflecting honour upon Sugriva, Angada said,
Firmness, and mental sanctity, mercy, candour, prowess, and patience, are not in Sugriva.
He that, while her son is living, appropriateth the beloved queen of his elder brother, mother to him by morality, is hated (of all beings). How can he that could cover up the mouth of the cave, when he had been desired by his brother gone on martial mission, to guard the same,—(how can he) know morality?
Whose good office remembereth he who could forget the renowned Räghava himself of mighty deeds, after having, in the name of truth, taken his hand? How can he reap religious merit that directed us to search Sītā here, from fear of Laksmana, and not from fear of unrighteousness?
What noble person, in especial, sprung in his race, shall any longer repose confidence in that impious one of unstable soul who has run amuck of morality?
Meritorious or otherwise, how can Sugriva, having installed in the kingdom me, son (of his enemy) and the enemy sprung in his race, suffer me to live?
How can I, whose counsels have been revealed, who have transgressed, and who have been deprived of my power, repairing to Kiş kindhā like one forlorn and feeble, live?
For the sake of his kingdom, Sugrīva, wily, cunning and cruel, shall put me in solitary confinement.
For me fasting to death is better than being confined-and suffering the consequent misery. Do you grant me your permission; and go to your homes, you monkeys.
I vow before you, to the palace I will never repair. At this very spot will I fast for death; as death is good for me.
Bowing to the king as well as to the powerful Rāghava, you should communicate my wellbeing to Sugriva— lord of my health and peace to my mother Umā.
It behoves you also to console my mother, Tārā. Naturally fond of her son, and overflowing with tenderness, that lorn one, hearing of my apes-and death at this place, shall certainly renounce her life. Having said this, Angada, saluting the elders, with a woebegone face entered the earth covered with grass.
When he had entered, those foremost monkeys, stricken with sorrow, weeping shed warm tears from their eyes. And censuring Sugrīva and praising Vāli, they, surrounding Angada, determined to starve themselves to death.
Taking to heart the speech of Väli's son, those prime monkeys, sipping water, sat down facing the East. And sitting on the edge of the water on grass pointing to the south, the foremost monkeys, wishing for surcease, thought within themselves,-Even this is fit for us.
And as they spoke of the exile of Rāma and the demise of Daſaratha, the carnage in Janasthāna, the slaying of Jațāyu, the ravishment of Vaidehī, the slaughter of Vāli, and the ire of Rāma, the monkeys were seized with fear.
When those monkeys resembling mountainsummits had entered in, they set up cries, which, like to the rumbling of clouds, making the sky resound, made that mountain with its rills reverberate.
Then that heroic general, the Rākşasa named Prahasta, possessing the splendour of sable clouds, submitted with joined hands.
I am competent to baffle in battle gods and Dänavas and Gandharvas, ghosts, birds and serpents, what then is a couple of human beings?
Having been negligent and confident (in our power), we have all been deceived by Hanumān. But, I living, that ranger of woods shall not (again) go hence with his life.
All the earth down to the ocean, containing hills, forests and woods, shall be rendered free from monkeys. Do you command me.
O ranger of the night, I shall deliver (the Rāks asas) from the monkeys; and you shall not have to suffer in the least in consequence of your transgression.* *i.e. the ravishment of Sitā
Then the Rāksasa named Durmukha, growing enraged, said, This overpowering of all of us must not be forgiven-this flagrant discomfiture of the metropolis of the auspicious lord of the Rākşasas as well as of his inner apartment by the foremost of monkeys.
This moment marching alone (from hence) will I exterminate the monkeys, even if they shall have entered the dreadful deep, or the sky, or the subterranean regions.
Then the exceedingly powerful Vajradańșțra, wielding up a terrific bludgeon, stained with flesh and gore, wrathfully observed.
Rāma the irrepressible existing, and also Sugrīva with Lakşmaņa, what have we to do with the weak and wretched Hanumăn?
This very day, staying single-handed Rāma with Sugrīva and with Lakşmaņa, with this bludgeon shall I return, after having sorely troubled the monkey-host.
O monarch, if you are minded, hear this other word of mine! Verily he that is fertile in resources and ever ready, compass success.
Let thousands of Raksasas, heroic, terrible, fearful to behold, and wearing forms at will, appointed by the lord of Rākṣasa, presenting themselves before Käkutstha in palpably human shapes, calmly say to that foremost of the Raghus, 'Despatched have we been by your younger brother.' Hearing this, he (Rāma), summoning his forces without delay, shall come hither.
Then, equipped with darts, javelins and maces, and bearing bows, arrows and scimitars in our hands, we shall swiftly and summoning speed* set out (from hence); and stationing ourselves in the sky in bands, and slaughtering the monkey-army with mighty showers of rocks and weapons, we shall lead it to Death's door. *Tvarita-summoning speed-redundant.
Let us in this wise decoy Rāma and Laks mana; and if they fall into our design, they shall, without doubt, lose their lives.
Then that hero, Kumbhakarma's son, named Nikumbha, endowed with exceeding prowess, in high wrath remarked to Rāvana, destroyer of worlds.
Do you, all of you, stay here along with the great king. I alone shall slay Rāghava together with Laksmana, and Sugrīva with Hanumān, and all the monkeys.
Then a Raksasa, named Vajrahanu, resembling a hill, in wrath lapping the corners of his mouth with his tongue, said.
Do you, casting off anxiety, engage yourself as you list. I alone shall swallow up that entire monkey-host.
Do you, remaining at ease and without anxiety, drink Varuņa wine. I single-handed shall slay Sugrīva with Lakşmaņa, as well as Hanumān with Angada, and all the monkeys.
Sugrīva well pleased again addressed Rāghava, the son of Raghu, saying, O Rāma, this servant of thine, foremost of my counsellors, Hanumān, has related (to me), the reason of your arrival in this lone forest.
Your wife, Maithili, daughter to Janaka, separated from you as well as the intelligent Laksmana, and weeping (in consequence) was carried off by a Rākṣa. Seeing for opportunities of doing mischief that Rākşa, having slain Jațáyu, has caused to you the grief that comes of separation from one's wife.
But you with soon be relieved from the sorrow that comes of separation from one's wife. Her will I bring like to the ravished Devasruti.
O repressor of foes, whether she be in the nether regions or under the sky, I will, bringing your wife, make her over to you.
O Rāghava, know my words to be true. O mighty-armed one, like to poison, your wife is incapable of being digested even by the gods and Asuras with Indra (at their head). O mightyarmed one, leave off sorrow, I will bring back your beloved.
From guess I find that it was doubtless Mithilā's daughter whom I saw when she was being carried away by that Räksa of terrific deeds. She was crying, Rama, Laksmana, Laks maņa,' and in the lap of Răvaņa she looked like the wife of the Snake-chief.
Seeing me along with my four counsellors stationed at the hill, she dropped down her scarf and her ornaments.
All these, O Rāghava, I have taken and kept (with me). I will bring them. It behoveth you to recognise them.
There upon Rāma spoke to the sweetspeeched Sugrīva, 'Bring (them), at once, my friend. Why did you tarry?'
Having been thus addressed, Sugrīva swiftly entered a deep cavern in the mountain, with the view of doing what was dear to Rāghava. Then taking the scarf as well as the ornaments. Look at this, (Saying this) the monkey held them before Rāma.
Taking the sheet and the ornaments, (Rama) had his ayes filled with tears, like the moon covered by the dew.
From affection for Sītā, (Rāma,) his eyes filled with tears, deprived of patience, fell down to the ground.
And placing the elegant ornaments on his bosom, he sighed again and again, like an enraged serpent in a hole.
Seeing Sumitrā's son at his side, Rāma shedding ceaseless tears, began to lament piteously,
O Lakşmaņa, behold this scarf and these ornaments which Vaidehī, while being carried away, let fall from her person to the earth.
Surely Sītā, while being ravished, let these fall on a sward, for these remain as before.
Thus accosted, Laksmana spoke, saying, I do not know her bracelets; I do not know her earrings. But I know full well her bangles on account of my always bowing down to her feet.
Thereupon Rāghava said these words to Sugriva, Tell me, O Sugriva, at what place didst you see Sītā, while she, dear to me as life, was taken away by the fierce-looking Raksasas?
Where does that Rākṣa, who has brought on this high peril, and for whom I will slay all the Rākşasas, live?
He, that has carried off Mithila's daughter, and roused my wrath, has certainly for his own end, opened the door of death.
Tell me all about that ranger of the night, that deceitfully has carried away my dearest wife from the forest. My foe, O lord of monkey will I to-day send to the neighbourhood of Yāma.
Thus commissioned by Janaka, the envoys, having spent three nights on the way, entered the city of Ayodhyā, with their conveyances afflicted with fatigue.
In accordance with the royal commission, entering the king's residence, they saw the aged king Dasaratha, resembling a celestial.
Freed from apprehension the envoys with clasped hands addressed the monarch in sweetly humble accents, saying, O mighty monarch, Mithilā's lord, king Janaka, in company with this priests, in sweet and affectionate words, repeatedly enquires after the complete welfare of thyself along with your priests and servants.
After having enquired after your complete welfare, Mithila's lord, Vaideha, by permission of Kausika, addresses you thus,
You know the vow I had made formerlyviz., to confer my daughter upon him that would bend the bow,-and the kings, in consequence of their having been deprived of prowess, and being baffled, have come to entertain spite against me.
And that daughter of mine, O king, has been won by your son, arrived one, that divine, jewelled bow has been snapped in the middle by the high-souled Rāma in the midst of a large assembly.
Upon that high-souled one should I confer Sītā, having prowess assigned for her dower. And in this wise will I free myself from my vow; and this you should permit. 10
O mighty king, do you, good betide you, come speedily headed by your priests. It behove you to see the Rāghavas;
And, O foremost of kings, to see me delivered from this vow. And do you attain the joy incident to the nuptials of both your sons,
Thus spoke sweetly the lord of Videha, permitted by Viśvāmitra and staying by the opinions of Satānanda.'
Hearing the words of the envoys, the king, exceedingly rejoiced, addressed Vasiştha and Vamadeva, as well as his counsellors, saying,
Protected by Kusika's son, that exhancer of Kausalyā's joy stay in Videha in company with his brother, Laksmana.15
And the high-souled Janaka has witnessed the prowess of Kākutstha; and he wish to bestow his daughter upon Rāghava.
If this alliance with the high-souled Janaka is relished by you, we shall speedily repair to his capital. Let there be no waste of time.
Thereupon, the counsellors along with the Maharsis said, Excellent! And the king highly delighted, said to the counsellors, Our journey commence on the morrow.
And excellently ministered to, the counsellors of that foremost of monarchs (Janaka), endowed with every excellent quality, spent that night in joy.
On being thus taunted by Śūrpanakha, Khara spoke these sharp words in the midst of the Raksasas.
Arising from this your humiliating censure, my wrath is beyond compare. I can not bear it, like salt-water cast on a sore.
From my prowess I count not Rāma who is a human being possessed of a frail life him who slain by me shall to-day in consequence of his misdeed give up existence.
Restrain your tears, and remove your fear. I shall despatch a Rāma along with his brother to the abode of Yama.
You shall O Rākşasī, quaff on the ground the hot blood of Rāma of evil life, slain by my axe.
Overjoyed on hearing the words that dropped from Khara's mouth, she again through fickleness extolled that foremost of Rākşasas, her brother.
At first reprimanded by her and then praised, Khara spoke to is general, named Dusana.
Do you, O gentle one, array fourteen thousand of those those Rākṣasas, gifted with furious vehemence, ever following my wish, who never turn away froin the field; who are hued like to purple clouds, who revel in cruelty*, and who are elated (in consequence of their prowess). *The North-West Province's text has some additional sloka:-Dreadful, wearing forms at will, possessing the pride of the lion, having large mouth, high-souled, revelling in cruelty, endued with strength, of fierce energy.
And you gentle one, do you at once bring my car as well as my bows, and pasty coloured arrows and scimitars, and darts, and various whetted javelins.
O you versed in warfare, for slaying this haughty Rāma, I go in the very fore-front of the high-souled Paulastyas. Lit.-Pulastya's The Rākşasas commonly descended from Pulastya.
As he said this, Dūşaņa brought his great car hued like the sun, yoked with excellent steeds of various colours. sons. were
Thereupon in a passion Khara ascended that car resembling a peak of Meru, embellished with burnished-gold, furnished with golden wheels, open; having its pole studded with lapises; surrounded with fishes and flowers and trees and stones, and the sun and the moon and gold, and auspicious articles; and swarms of birds, and stars; having streamers and swords; garnished with bells; and yoked with superb coursers.
Beholding that mighty army consisting of cars and arms and pennons, Khara as well as Dūşana, said to that multitude of Rākşasas, March forth!
Then uttering tremendous roars, rushed out with great vehemence four and ten thousand of those terrible Rākşasas equipped with clubs and parțiśas and darts and sharpened axes, and scimitars and discuses, shining beautifully in their hands and saktis and dreadful parighas and innumerable bows, and maces, and musalas and vajras fearful to behold, griped fast. And those following the will of Khara issued out of Janasthāna.
Seeing those Rākṣasas of dreadful forms rushing out, Khara's car remaining a little away (from the press), proceeded after a short space.
Then taking the perinission of Khara, the charioteer drove at speed those powerful steeds decked in shining gold.
And driven with speed, the car of Khara. slayer of foes, filled all directions with its rattle.
Khara, fired with wrath, and having piercing voice, hastening to destroy his enemy like the destroyer himself, again urged his charioteer with roars, like a mighty cloud showering down stones.
When Tārā, bright as the moon, had spoken thus, Hanumān felt as if Angada had already deprived (Sugrīva) of his kingdom.* The sense is very obscure. One meaning is: Hanumān thought that Argada acquiescing in what Tārā had said, must remain there,-and ultimately endeavour to wrest the kingdom from Sugriva. Another meaning is: Hanumān conceived that remaining there in peace, Angada would consider his position as enviable as if he had extorted the kingdom from Sugrīva.
Hanumān deemned Vāli's son as endowed with intelligence consisting of eight elements; with power of four kinds; and the four and ten virtues; as ever fraught with energy, strength and prowess; as growing in grace like the moon during the lighted fortnight; as resembling Brhaspati in intelligence; and in prowess, his own sire; and as ever listening to. Tārā's counsels, as Purandara listens to the counsels of Sukra.
And Hanumān versed in all branches of learning, finding Angada backward in the affair of his master, began inspire him with fear.* *Touching Tārā.
He, wealthy in words, laying under contribution the second of the four means,* had created division among those monkeys. *Referred to above.
On their being divided, he (Hanuman) set about raising Angada's apprehension by various fear-fraught speech, referring to punishments.
O Tārā's son, you are for certain more capable of fight than even your sire; and you are also able to hold the monkey-kingdom as firmly as he.
But, O foremost of monkeys, the monkeys are always inconstant in character. Bereft of their wives and sons, they shall not bear your behest.
They shall never take to you. This I tell you in presence of all. And I will tell you what. You neither by the virtues of conciliation, charity and the rest, nor by chastisement, shall succeed in drawing to your side this Jāmbavān, or Nīla, or the mighty ape Suhotra, or myself.
A strong one wronging another that is weak, can live; therefore a weak person anxious for self-preservation, should never wrong (a strong individual).
You considerest that this cave may serve for your protectress,* having heard of it (said by Tārā); but to rive the same is but light work for the shafts of Laksmana. *The word meaning cave is feminine in Sanskrit.
Formerly this was cleft a little by Indra, with his thunderbolt hurled (against it);* but now Lakṣmaṇa would pierce it like a leaf-stalk, by means of his keen arrows. *The commentator interprets the passage differently: Formerly Indra did a little damage herein-i.e. merely slew Maya, the architect of the mansion. This is ingenuity. I give the plain sense.
Lakşmaņa has many an iron arrow like Indra's thunderbolt or that of the sky,* capable of riving even mountains. 15 *Vajrasani-Vajra is the thunder-bolt in the hand of Indra, and Asani—the thunder-bolt produced by clouds.
O subduer of enemies, soon as you shall set up here, the monkeys, making up their minds, shall forsake you.
Remembering their wives and sons, ever anxious (on account of Sugrīva, pining for domestic happiness, ad aggrieved (at their pitiable plight), they shall turn their backs upon you.
Then forsaken by the kindred as well as friends seeking your welfare, you shall be struck with affright even at a quaking blade of grass. If you make head (against Sugriva), the sharpened shafts of Laksmana, terrible, of exceeding impetuosity and mighty vehemence, and incapable of being baffled, shall be eager to slay you.
On the contrary, if you in humble guise present yourself (before him) along with us, he shall-establish you in the kingdom, in consideration of your being the next heir.
A righteous sovereign, steady in vow, clean, and truthful in promise, your uncle, who cherishes affection for you shall not by any mears chastise. Ju.
He loves your mother, and his life is for her; and she has no other son. Therefore, O Angada, go along with us.
As those terrible and inauspicious forces were marching on, a mighty sable cloud with dreadful sounds began to shower down blood.
The steeds yoked to his (Khara's) car, gifted with great celerity, dropped down all of a sudden on the level high ways strewn with blossoms.
A dark circle bordered with red, resembling that of charcoal, appeared in the vicinity of the sun.
And a frightful vulture, having a huge body, approaching the banner, sat upon the upraised golden flag-staff.
And beasts and birds having shrill voices, living on flesh, remaining near Janasthāna, emitted various dissonant notes. And in the quarter lighted up by the sun, fierce jackals having mighty voices, in dreadful cries presaged evil to the Rākşasas.
And terrific clouds surcharged with water and blood, and resembling elephants with rent temples, enveloped the sky.
And a dense darkness appeared, capable of making one's hair stand on end, and no quarter was distinctly visible.
And out of season, there appeared evening hued like a cloth soaked in blood. And facing Khara, terrible beasts and birds set up cries.
Kankas, Gomayas and vultures, portending fear, began to cry. Ever inauspicious in war, jackals presaging evil, with their mouths belching forth flame, howled in the face of the forces.
And comets, resembling parighas appeared beside the sun. That mighty planet Svarbhānu seized the sun when there was no parva. And the winds blew violently; and the sun was without lustre.
And when there was no night, stars wearing the sheen of fireflies, began to fall. And in the tanks fishes and fowls were inert, and the lotuses were withered.
And at that hour the trees were shorn of fruits and flowers; and without wind there arose dust dusky like clouds.
And the parrots uttered wild notes-cīcīkūci. And meteors of terrific aspects fell with loud noises.
And the earth with her mountains, woods, and forests, shook. And as the intelligent Khara was roaring from his car, his left arm shook, and his voice fell, and as he surveyed around, his eyes moistened, and his head ached; yet through ignorance, he did not desist.
Witnessing these mighty portents capable of making one's hair stand on end, Khara with a laugh, addressed the whole body of Rākşasas.
Even as a strong person from prowess counts not a weak one, I do not dwell upon all these mighty portents, dreadful to behold, that have appeared. Even the stars will I bring down from heaven with my sharp shafts; and even Death will I engaged, bring to mortality. Without slaying Rāghava puffed up with pride as well as Laksmana, by means of sharp weapons, I return not (from the conflict).
Let that sister of mine, for whom Rāma and Lakṣmaṇa have had sense perverted, attain her desire, by drinking their blood..
I had never before met with defeat in conflict. You have witnessed it. I do not speak a falsehood.
Wrought up with rage, I shall slay in fight the sovereign of the celestials himself, going on his mad Airāvata, with the thunderbolt in his hand, what shall I say of those two, who are human beings?
Entangled in the noose of death, that mighty army of the Rākşasas hearing his challenge, experienced boundless enthusiasm.
And anxious to see the encounter, there came high-souled saints, and celestials, and Gandharvas, and Siddhas, with the Cāranas. And these pious ones assembled, spoke to one another.
Welfare to those cows, and Brāhmanas, and those that are prized by the worlds! As the discus-handed Vişņu vanquished the foremost Asuras, may Rāghava rout in battle those rangers of the night, the progeny of Pulastya!
And saying this as well as various other things, the supreme saints and the celestials stationed in the sky conceiving curiosity (as to the issue of the conflict), beheld the host of those Rākşasas, whose days had been numbered.
Then impetuously Khara issued in his car from the van of the army*. And these twelve endowed with exceeding prowess, viz., Syenagāmí, Prthusyama, Yajñaśatru, Vihangama, Durjaya, Karavirāksa, Parusa, Kālakärmuka, Hemamāli, Mahāmāli, Sarpāsya, and Rudhirāśana posted themselves around Khara. The N.W.P. text has a different stoka. And seeing him come out on the ground, they themselves came out.
And Mahākapāla, Sthūlākṣa, Pramātha and Trisirā—These four going before the forces, went at the back of Dūşaņa.
Then as the planets dart towards the sun and moon, that heroic and dreadful army of Rākşasas, eager for victory suddenly rushed towards the princes with great vehemence.
Beholding his brother defeated, slain and lying down on the battle-field, Vibhisana overpowered with the weight of his grief, began to lament.
O hero, well-known for your prowess, wise and conversant with polity, you were used to excellent beds, why did you lie down on the earth spreading (on the earth) your long and actionless arms always adorned with Angadas and being shorn of your helmet having the resplendence of the Sun.
O hero you have come by what I had anticipated and what did not please you who were possessed by delusions.
Prahasta, Indrajit Kumbhakarma, Atikāya, Atiratha, Narāntaka, yourself and others-none of you paid heed, out of haughtiness, to what I had said which has now been brought about.
Oh! the bridge of the pious has been broken, the figure of the virtue has been spoiled, the refuge of the strong and powerful has disappeared and you have attained to the state of the heroes! The sun has fallen down on the earth, the moon has been shorn of its lustre, the fire has been extinguished and virtue has desisted from its action, this hero, the foremost of those using weapons, falling down on the earth.
O you the foremost of the Rakşasas lying down in the dust on the battle field like one asleep whom else have these remaining (Raksasas) deprived of their power and energy, got?
The huge tree of the lord of Räkşasas having patience for its leaves velocity for its flowers the power of asceticism and heroism for its firm roots, has been uprooted by the Rāghava wind.
Mad-elephant-like Ravana, having prowess for its tusk, family rank for its back bone, anger for its legs, and delighedness for its trunk, has been laid low on the ground by the lion of the Iksvāku race.
The powerful Räksasa-fire having prowess and energy for its rays, angry breath for its smoke, own strength for it power of burning, has been extinguished in battle by Rāma like cloud.
The Räkşasas bull ever defeating others and powerful as the wind having Rākşasas for its tail hump an a horns, and fickleness for its ears and eyes, has been slain today by Rāma-tiger.
Hearing these words pregnant with sound reasonings from Vibhīşaņa and beholding him overwhelmed with grief Rāma said.
(This lord of Rākşasas) of dreadful prowess has not been slain in battle disabled. he is gifted with great prowess and energy and devoid of the fear of death.' * i.e. he has accidentally met with death.
The heroes abiding by the virtues of the kş arriyas, who fall at the battle field for enhancing their glory, when dead, should not be mourned for.
This is not the time to mourn for him although possessed by death, by whom gifted with intellect Indra with the three worlds was terrified in conflict.
Besides success in battle is not perpetual; either one slays his enemy or meets with his destruction at his hands in the conflict.
This procedure of the Ksatryas was laid down by the ancient preceptors that a kşatrya, when slain in battle should not be mourned for.
Beholding this to be certain and attaining calmness, do you be freed from your sorrow an think what should be done now.
Thereupon Vibhișaņa stricken with grief addressed the powerful son of the king speaking thus with words ter ting to his brother's wellbeing.
You have, like ine ocean breaking down its banks, broken him down, who had not been are this even defeated by Basava and the celestials.
By him were conferred many a gift on those who wanted them, were enjoyed many a luxury, were maintained many a servant distributed wealth to friends and slain the enemies.
He propitiated fire, performed great austerities, was conversant with the Vedas and the great performer of sacrifices. I desire to perform, by your instructions, his becoming obsequies.
Being thus addressed by Vibhīşaņa with piteous accents, the high-souled son of the lord of men. gifted with great energy, ordered him to perform his obsequies and said.
With death our enmity has terminated and our object has been accomplished: he is as dear to me as to you: perform (therefore) his funeral rites.
Hearing Sugrīva's speech, reasonable and fraught with high sense, Kākutstha accorded his assent to it and spoke to Hanumān, saying.
By asceticism, or constructing a bridge, or drying up the ocean, competent every way am I for crossing over this ocean.
Of impracticable places, tell me how many there are in (Lankā), which are incapable of being come at.
O monkey, as you have seen personally, I wish to get acquainted with all this. And you have at your leisure duly noticed in Lankā the nur.ber of the army, the inaccessibility (or otherwise) of the gates, the defence of Lankā, and the dwellings of the Rākşasas. Do you faithfully relate this to me, for you are observant.
Hearing Rāma's speech, Hanumān, offspring of the Wind-god, foremost of those conversant with speech, again spoke to Rāma, Hearken! I will describe to you by what method is the city of Lankā guarded and protected by the Rākṣasas, how loyal the Rākşasas are, the surpassing prosperity of Lankā, the dreadfulness of the deep, the divisions of the forces, and the number of the elephants, horses, cars, etc.' Having said this, that best of monkeys, knowing the nature of things, went on.
Lankā, filled with mad elephants, ever rejoice. She is great, thronging with cars and inhabited by Raksasas.
Her doors are firmly established and furnished with massy bolts. And she has four wide and giant gates.
(At those gates) are powerful and large arms, stones, and engines, whereby a hostile host approaching, is opposed.
At the entrances are arrayed and set in order by bands of heroic Rākşasas, hundreds of dreadful sharp iron sataghnis.* *A kind of fire-arms, or ancient Hindu rocket; or a stone set round with sharp iron spikes. According to Rāmānuja, a sort of mace about two yards in length, with spikes.
She has a mighty impassable golden wall, having its side emblazoned in the centre with costly stones, coral, lapises and pearls.
Round about is a moat, exceedingly dreadful, with cool water, eminently grand, fathomless, containing ferocious aquatic animals, and inhabited by fishes.
At the gates are four broad bridges, furnished with machines and many rows of grand structures.
On the approach of hostile forces, their attack is repulsed by these machines, and they are thrown into the ditch.
One among these bridges is immovable, strong and fast established; adorned with golden pillars and daises.
O Rāma, albeit Rāvaņa hunger for fight, yet is he calm; and he is vigilant and ever engaged in superintending his army.
And dreadful and resembling a celestial citadel, Lankā cannot be ascended by means of any support. She has fortresses composed of streams, those of hills, and artificial ones of four kinds.
O Rāghava, she is situated on the other shore of the ocean having its limit far away. And way there is none even for barks, and all sides are destitute of division.
That citadel is built on the mountain's brow; and, resembling the metropolis of the immortals, the exceedingly invincible Larkā is filled with horses and elephants.
And a moat and sataghnís and various engines adorn the city of Lankā, belonging to the wicked Rāvana.
And an ayuta of Raksasas, dart-handed, hard to subdue, and all fighting at the front with their swords-protect the Eastern gate.
And a lac of Rākşasas with a fourfold force, and with the flower of the soldiery-protect the Southern gate.
And a prayuta of Rākṣasas, bearing swords and shields, and skilled in all arms, protect the Western gate.
And an arbuda of Rākṣasas protect the Northern gate. And car-warriors and horsemenpersons honoured and sprung from noble linesby hundreds and thousands,tand irrepressible goblins and koțis of Rākşasas, protect the garrison.
I have broken down the bridges and filled up the entrenchment. I have burnt that city of Lankā and laid the wall low.
Let us by any way whatever cross over Varuna's abode. Do you take it for certain that the city of Lankā is subdued by the monkeys.
What is the use of your reckoning the rest? Aigada, Dvivida, Mainda, Jambavan, Panasa, Nala, and the general, Nīla, bounding and reaching Răvana's abode, and riving the same consisting of woods and hills, moat and gateway, walls and dwellings, shall, O Rāghava, bring (hither) Sītā.
If this be so,* do you order the entire body of the army to be brought; and do you set out at the proper hour. *Ebam ajnápaya: Ramanuja reads sense into this passage. If you wishes the principal monkeys to go, bring them; if you wish the whole host to march, call it hither, and march at the auspicious moment.
Having desisted on hearing the words of Angada those huge-bodied ones, regaining calmness, became (again) intent on fight.
Attaining energy at the exhortation (of Angada), and summoning up their prowess, they stayed in the field agreeable to the words of the powerful Angada.
Inspired with spirits, the monkeys, determined to face their fate, rushed into the conflict, and, casting away all care for their lives, entered into a furious fight (with the foe)
And speedily upraising trees and gigantic crags, the huge-bodied monkeys charged Kumbhakarņa.
Thereat the mighty Kumbhakarņa possessed of a prodigious person waxing wroth taking up his mace let the same alight on the enemies.
Attacked by Kumbhakarma, seven, eight hundreds and thousands of monkeys measure their lengths on the earth.
Casting about his arms, he rush on, devouring sixteen, eight, ten, twenty or thirty. And he devoured (the monkeys) like Garuda swallowing up serpents.
Then cheered up with much ado, the monkeys meeting together, and taking trees and rocks in their hands, stood their ground in the van of battle.
Then uprooting a crag, Dvivide-foremost of monkeys-resembling an extended mass of clouds rushed against (Kumbhakarņa) having the aspect of a mountain-summit.
And uprooting it, the monkey hurled it at Kumbhakarņa. And without descending on him, the crag fell down amidst the army, and smashed steeds and elephants and cans and choice chargers.
Then taking another mountain top, Dvivida hurled it at other Rākşas. And smite with the impetus of the peak, Kumbhakarna had his chargers and his charioteers slain; and the terrific field overflowed with the blood of Rākşas.
And Räksasa car-warriors by means of arrows resembling the Destroyer himself, cut off the heads of the foremost monkeys who had been setting up roars.
The high-souled monkeys also, uprooting gaints trees, destroyed cars and horses and elephants and camels and Raksasas
And remaining in the sky, Hanumān discharged at Kumbhakarņa's head mountainpeaks and rocks and various trees.
And all those mountain-tops he cut off with his dart; and the mighty Kumbhakarņa also baffled the shower of trees.
Then grasping his sharpened spear, Kumbhakarņa darted against that terrific array of monkeys. And as he charged them, Hanuman armed with a mountain-peak, stood before him.
Waxing enraged (Hanuman) vehemently smote Kumbhakarņa with a gigantic crag. And overpowered by that, Kumbhakarna experienced great torments, and his body was covered with fat and blood.
Then as Guha had pierced Krauñca with his fierce dart, Kumbhakarna the mountain-like smote the Wind-god's son in the chest with his dart resembling lightning or like a glowing mountain-summit.
And having his mighty chest pierced in the mighty encounter, Hanumān, overwhelmed, and vomiting blood-transported with wrath, set up roars resembling the roaring of the clouds at the universal disruption.
Then, beholding him in torments, Raksasas suddenly rejoiced, emitted shouts; and the monkeys aggrieved and overcome with fright, began to fly Kumbhakarna in battle.
Then the powerful Nīla, arranging his forces, discharged a mountain-peak at the intelligent Kumbhakarma.
Seeing it descend, he dealt it a blow; and struck by the blow, the mountain-top was shattered in pieces; and dropped to the earth glowing and shooting living flames.
Then Rşabha and Sarabha and Nīla and Gavākṣa and Gandhamādana, these five terrific monkeys, rushed against Kumbhakarņa.
And in the encounter those mighty monkeys began to sorely assail the huge-bodied Kumbhakarma with crags and trees and slaps and kicks and blows.
But those blows seemed to him like touches* and did not at all pain him. Then he fastened the vehement Rşabha with his arms. *Like the feel, remarks Rāmánuja, of wreaths, unguents, etc. blows
Agonised on being fastened with Kumbhakarma's arms, that foremost of monkeys, the dreadful Rşabha, fell down to the earth, vomiting blood by his mouth.
Then the enemy of Indra smite, Sarabha with blow, and Nila, in the conflict with his thigh, struck a slap at Gavākṣa.
Then he speedily hit by his feet with wrath Gandhamadana. Suffering great . pain in consequence of the (dealt by Kumbhakarņa those monkeys), deprived of their senses and bathed in blood, dropped down to the earth like Kinśukas that have been cut down.
On those high-souled and mighty monkeys falling down, thousands of monkeys rushed at Kumbhakarna.
Ascending a mountain-summit, those foremost of monkeys, possessed of the splendour of a mountain-peak, sprang upon him and tore him with their teeth.
And those foremost of monkeys attacked the long-armed Kumbhakarma with their claws and teeth and blows and arms.
Then with thousands of monkeys on him that extraordinary onethat fearful Raksasa-resembling a hill, looked like a mountain with trees on it.
Like Garuda eating up serpents, that wondours strong one, wrought up with rage, devoured those monkeys, seizing them with his arms.
And cast by Kumbhakarņa into his mouth resembling the nether regions the monkeys emerged from his nose and ears.
And eating up the monkeys, that foremost of Raksasas resembling a hill, growing worth, and fired with rage, began to break the monkeys down.
And transported with passion, that Raksasa, making the earth miry with flesh and blood, spread among the monkey-ranks like to the fire at the time of the Universal dissolution.
In that encounter, Kumbhakarņa armed with his dart in his hand, resembled the thunderhanded ſakra, or the noose-handed Destroyer himself.
As a conflagration burn up a withered forest in the summer, Kumbhakarna burnt that host of the monkeys.
Thus beaten (by Kumbhakarna), those monkeys, with their ranks destroyed, the monkeys, racked with anxiety, began to cry in unnatural tones.
Having innumerable monkeys slain by Kumbhakarņa, the monkeys, aggrieved and their hearts riven with sorrow, sought the shelter of Raghava.
Seeing the monkeys broken in the terrific encounter, the son of the thunder-handed, darted impetuously against Kumbhakarņa.
Taking up a mighty crag, he momentarily setting up roars, and thereby terroizing all the Raksasas-followers of Kumbhakarma, he discharged the mountain-peak right against Kumbhakarma's crown.
And struck with that mountain-peak, Indra's enemy-Kumbhakarņa-flamed in fierce wrath. And the loud-throated Kumbhakarņa, terrifying all the monkeys vehemently darted against the enraged son of Vāli; and then that wondrous strong one hurled his dart at Angada.
As the dart descended, that foremost of monkeys endowed with strength. and skilled in battle, evaded the weapon from his fleetness.
up Then swiftly springing up, the slapped (his antagonist) in the chest. And thereat that one resembling a hill, lost his senses.
Recovering his senses, that exceedingly strong Räksasa, dealt a blow at Angada; and the latter dropped down senseless.
On that powerful monkey falling down insensible, Kumbhakarma, taking his dart, rushed against Sugriva.
Seeing the exceeding stout Kumbhakarņa approach, the heroic king of monkeys-Sugriva-sprang up; and taking a mountain-top that one possessed of great strength darted against the mighty Kumbhakarņa.
Seeing that monkey, Kumbhakarņa, stretching his limbs, stood before the lord of monkeys.
Seeing Kumbhakarņa, with his body laved in the blood of monkeys; and eating up mighty monkeys, Sugriva addressed him, saying.
You have felled heroes done deeds difficult of being performed, and have devoured the warriors; and you have thus attained renown. But let go now the monkey-army. What shall you do with the ignoble? Do you, O Raksasa bear the descent of this mountain.
Hearing those words of the monkey-king instinct with strength and fortitude, that terrible Raksasa-Kumbhakarna-said.
O monkey, you storm, because you are the grandson of Prajāpati and the son of the king of bears; and because as such you are endowed with fortitude and prowess.
Hearing Kumbhakarna's speech, Sugrīva whirling that mountain-peak, suddeniy let it go; and with that rock resembling Vajra or the thunder-bolt, smote Kumbhakarņa in the chest.
On coming in contact with his wide breast, that mountain-peak was at once shattered in shivers, And thereat the monkeys grew dispirited and the Raksas's ranks shouted in joy.
And struck with the mountain-summit, Kumbhakarna was fired with wrath; and roared, expending his face. And then, whirling his dart resembling lightning displayed, he hurled it for compassing the destruction of the master of monkeys.
Then swiftly bounding up, the Wind-god's son, resisting that whetted dart fastened with golden chains, with his hands violently snapped it in twain.
And placing the same on his thighs, (Hanuman) snapped that ponderous and terrible dart composed of black iron, and thereat the monkeys waxed delighted.
Seeing the dart severed by Hanumān, the monkey-army, growing delighted, set up countless shouts and rushed in all directions.
The Rākşasa was seized with fear and turned away (from the field.) And the monkeys excessively delighted, set up loud shouts, and finding the dart broken, poured forth thanks to the Wind-god's son.
Then the mighty-minded lord of Rákşasas seeing the dart thus severed, uprooted a peak from the Malaya and with it smote Sugrīva.
The king of monkeys struck with the mountain-peak fell senseless upon the field, and the demons finding him in this plight shouted out in great joy.
Then Kumbhakarna coming to the wonderfully mighty master of monkeys, took him up and stole away from the field, as a violent gust of wind steal away a patch of cloud.
Kumbhakarņa, who resembled a mountain in loftiness of stature, while taking him away like a mass of cloud appeared like Sumeru overtopped with lofty peaks.
Thus the lord of Rākşasas went on hearing thanks (from the Rākşasas) and shouts from the lords of the heavens, wondered at the capture of the foremost of monkeys.
Thus taking him captive, that mighty one resembling Indra in puissance, thought his death would destroy the entire host of the opponents together with Rāghava.
Then Hanumān, the shrewd son of Maruta, finding the whole host of monkeys scattered in all directions, as well as Sugrīva captured by Kumbhakarņa bethought himself—“What ought to be done by me now that our king has been captured?
I will doubtless do as befits me now let me assume the shape of a mountain and kill the Raksasas.
Let me kill the mighty Kumbhakarņa, splitting his body with my strong fist and thus relive the master of monkeys—thus let the whole host of monkeys become delighted.
Or, even when captured by the whole host of gods or Asuras or serpents he is mighty enough to extricate himself.
Meseems, the lord of monkeys struck with dart in battle by Kumbhakarna has not yet recovered his senses.
Else in a moment he would do the needful for himself as well as the monkeys.
Should the relief of the mighty-minded Sugrīva come from me, I should be incurring his displeasure and it would certainly lead to the loss of his reputation for ever; then I must wait a moment and see his own mighty displayed by himself when relieved. Meanwhile let me cheer up the monkey-host.
Thinking thus within himself, Hanumăn, that son of Maruta, began to stay the mighty host of Monkeys.
In the meantime Kumbhakarņa entered Lankā with Sugrīva trembling, being honoured with the showering of beautiful flowers from the sky, the buildings on the main roads and the town-gate.
Then the mighty one (Sugriva) slowly recovered his senses with the shower of fried paddy and sweet scent and the sprinkling of water as well as with the coolness of the streets.
Then that mighty-minded (Sugriva), caught in the arms of the powerful Räksasa, having with difficulty come to his senses and surveying around him the streets of the town bethought himself.
When thus within the grasp of the enemy how can I take revenge? Or let me do what will be acceptable and advantageous to our army.
Then advancing all on a sudden, he with his nails and sharp teeth cut off the ears and nose of that lord of the enemies of the gods and split both his sides with the blow of his feet.
Kumbhakarņa losing his ears and nose and having his sides split with nails and teeth grew angry, and becoming all covered over with blood, threw Sugrīva to the ground and pressed him.
Thus pressed upon the ground with main force and severely struck by the enemies of gods, he flew to the skies like a ball-rolling, and once morejoined Rāma.
The mighty Kumbhakarna having lost his nose and ears and drenched in blood, appeared like a mountain covered all over with streamlets.
That huge-bodied Rākşasa, younger brother of Ravana, terrible in appearance, resembling a mass of deep black collyrium, and covered all over with blood, appeared like an evening cloud; and (once more) made up his mind to appear in battle.
Sugrīva having thus escaped, that dreadful enemy of the king of the celestials in wrath again rushed to battle; and finding himself destitute of arms took up a fearful mace.
Then that mighty-minded one, the Raksasa Kumbhakarņa, issuing out of the city began to devour the terrific host of monkeys, as do the mighty fire eat up people at the end of a Yuga.
On entering the mighty host of monkeys, the hungry Kumbhakarna, hankering after flesh and blood, ate up the monkeys and with them, devoured many a Rākşasa and Piśāca by, mistake. Thus, as Death devour creatures at the end of a Yuga, he destroyed the mighty monkeys.
He in wrath, taking up with one hand the monkeys along with the Rākṣasa, hurriedly threw them into his mouth, one, two three, or many at a time.
And blood and fat flowed copiously down his body; and though struck by the monkeys with peaks of mountains, the mighty one devoured all those monkeys.
The monkeys as they were being devoured, saught the shelter of Rāma. And Kumbhakarna wrought up with wrath, chased a main hundreds of monkeys, eating up seven, eight, twenty, or thirty. And fastening (the monkeys) with his arms, he, devouring them, rushed on.
Resembling the Destroyer of prodigious dimensions at the end of a Yuga, that one furnished with extremely sharp teeth, having his body covered with far, marrow ind blood, and coiling entrails about his ears, began to discharge darts.
At this moment, that subduer of hostile hosts and captor of the capitals of foes-Sumitra's son-Laksmana, growing enraged, entered on an encounter with the enemy.
Lakşamna endued with prowess shot seven shafts at Kumbhakarma's body; and next, taking up other arrows also discharged them (at his antagonist).
Thereat that Rākṣasa, smarting under the wounds inflicted by that weapon cut it off (by means of a weapon). Thereupon grew enraged the powerful Lakşmaņa-enhancer of Sumitrā's joy.
Then as the wind overspread evening clouds, he with his shafts covered his shining and graceful mail entirely made of gold.
And smite with arrows dight with gold, that one resembling a mass of dark-blue collyrium appeared beautiful like the ray-furnished Sun surrounded by clouds.
Then that dreadful Rākṣasa voiced like masses of clouds, scornfully addressed the enhancer of Sumitra's felicity, saying.
By dauntlessly fighting with me, who have without ado brought down the Destroyer himself in battle, you have established you heroism.
Even by staying before me, who am equipped with arms in this encounter, and who in mighty conflict resemble Death himself, you deserve to be honoured. What shall I say of you fighting?
Not even that lord-Sakra himself-mounted on his Airāvata, and engirt by all the immortals, had ever before stayed before me in the field.
But today, O Sumitra's son, albeit a boy, you have gratified me with you prowess. Now taking your leave, I wish to go to Rāghava.
As I have been well pleased in battle with your vigour and strength and enthusiasm, I now wish to slay Rāma alone, who being slain, all are slain.
On Rāma being here slain by me, the rest remaining in the encounter-them shall I undertake with my all-crushing vigour.
When that Rākşasa had spoken thus, (Lakş mana). Sumitrā's son, present in that contest, answered him laughing in terrible words, saying.
That your prowess is incapable of being borne by Sakra and other celestials-is true. It is not otherwise, O hero. To-day I myself have witnessed your prowess. Yonder is Dasaratha's son Rāma, staying like a moveless mountain.
Hearing this, that night-ranger Kumbhakarna, possessed of immense might, disregarding Laks maņa and passing beyond Sumitrā's son, rushed against Rāma, making the earth tremble.
Thereat Dasaratha's son, Rāma, employing a terrific weapon, discharged sharpened shafts at Kumbhakarņa's breast.
Thereat flames mixed with live embers shot out from the mouth of that enraged one suddenly rushing (against Răma), as Rama pierced him (with his arrows).
On being frightfully pierced by Rāma's weapons, that foremost of Rākşasas roaring wrathfully darted against Rāma, and pursued the monkeys in the conflict.
Those shafts adorned with peacock's plumes, alighting on (Kumbhakarna's) chest, his mace, escaping his hand, dropped to the earth; and all his (other) arms also were scattered on the ground. And when that exceedingly powerful one saw himself deprived of all his arms, he began to spread a huge havoc by means of his clenched fists and hands.
With his body entirely covered with arrows and bathed in blood, he began to bleed like a hill overflowing with fountains.
And fired with wrath and maddened with blood, he rushed on, devouring monkeys and Rākşasas and bears.
That redoubtable one possessed of dreadful prowess, resembling the Reaper himself, whirling a mighty mountain-peak, hurled it aiming at Rāma.
Thereat Bharata's elder brother, the righteous Rāma, ere that prodigious peak had alighted, severed the same by means of seven straightspeeding shafts wrought with gold. Then that crag, like a peak of mountain Meru and shining with its radiance, falling on the earth knocked down two hundred monkeys too.
Intent on finishing Kumbhakarņa, the virtuous Laksmana, revolving many a means, (at last) spoke to Rāma.
O king, this one know not monkeys and Rākşasas, maddened with the smell of blood, he eat up his own as well as his enemies.
Now let the foremost monkeys, putting forth their best mount on him; and let the leaders of bands according to their rank, stand surrounding him.
Then today this wicked-minded Rākşasa, oppressed with a mighty weight, will no longer be able to eat up any more monkeys.
Hearing the words of the intelligent prince, those exceedingly powerful monkeys with alacrity ascended Kumbhakarņa.
Kumbhakarna mounted by those monkeys, waxing exceedingly enraged, shook them vehemently, even as mad elephants shake the drivers thereof,
Rāghava seeing them shaken, and concluding the Rāksasa to be wroth, furiously sprang forward, taking his bow.
With his eyes crimsoned with choler, the gentle Rāghava, as if burning up the Räkşasa with his eyes, rushed forth vehemently, summoning up all his impetuosity, thereby cheering up the leaders of bands that had been sore tried by the might of Kumbhakarma.
And equipped with an excellent quiver and arrows, Rāma checring up the monkeys sprang forward, taking a bow, resembling a serpent; terrific; having a stout string; and embellished in gold.
Then surrounded by exceedingly invincible monkey-bands, that highly powerful hero, followed by Laksmana, marched forth.
He saw the redoubtable and high-souled Kumbhakarņa, with his body drenched in blood, and with blood-shot eyes; rushing against all, like to an infuriated elephant of the cardinal points; pursuing the monkeys; wrought up with wrath; environed by Rakşasas; appearing like the Vindhya or the Mandara; decked with golden angadas; bleeding from his mouth; like clouds pouring showers; licking at the corners of his mouth laved with blood; smashing the monkeyranks; and resembling Yama the Destroyer.
That best of persons, seeing that foremost of Rākṣasas having the splendour of a living fire, stretched his bow to its full bent.
And fired with wrath at the twang of his bow, that foremost of Raksasas, inflamed with wrath, not brooking that report, rushed against Rāghava.
Thereat, the gentle Rāma, endowed with arms resembling the body of the sovereign of serpents, in that encounter addressed Kumbhakarņa, like to an elevated cloud and possessed of the splendour of a mountain, as he darted forward, saying.
Come, O king of Rākşasa! Let no grief be your! Here I stay, taking my bow in my hand. Know me for the destroyer of the race of the Rākṣasas—you who in a moment shall be deprived of your senses.
Kowing that this was Rāma, (Kumbhakarņa) laughed in frightful accents; and then, wrought up with wrath, rushed against the monkeys in the encounter.
As if riving the breasts of all the monkeys (present) the exceedingly energetic Kumbhakarņa, laughing frightfully and in a terrific manner, resembling the rumbling of clouds, addressed Rāghava, saying, “Take me not for Virādha, or for Kabandha, or yet for Khara. I am not Vāli or Mārīca. I am Kumbhakarma, that am come.
Behold my dreadful and mighty mace entirely made of iron. By help of this I had formerly brought down deities and Dänavas.
It does not behove you to scorn me in that my nose has been severed. I do not feel any the smallest torment in consequence of my ears and nose having been cut off.
O tiger of the Ikşvāku line, O sinless one, do you witness the prowess that is in my frame. And thereafter, when you shall have displayed your prowess and power, shall I devour you up.
Hearing Kumbhakarna's words, Rama discharged (at him) shafts furnished with knobs. And smite with these having the impetus of the thunder-bolt, the foe of the celestials did not feel any pain or sinart.
Those shafts which had severed the seven stately salas, and, to boot, had slain Vāli—best of monkeys, they resembling the thunder itselfcould not impart any pain to Kumbhakarņa's body.
Drinking up in his body those arrows resembling a shower, the enemy of the great Indra whirling his mace possessed of fierce ventinence, put out the arrowy discharge of Rāma.
Then that Rākşasa whirling his mace washed in blood, capable of striking terror into the mighty hosts of gods and Dānavas, and possessed of fierce impetus, made the monkeyarmy take to its heels.
Then Rāma, taking a trighty Vāyavya weapon, used the same against the night-ranger; and cut off his arm with the mace. And having his arm cut off, he set up tremendousrears.
And his arm with the mace, resembling a mountain-peak, cut off by Rāghava's arrows, fell in the midst of the army of the monkey-king, and destroyed that army,* * This, or course, is not to be taken literally.
Thereat the monkeys remaining after those broken and slain, dispirited, and having their limbs wounded, moving aside, looked on the dreadfiil encounter between the Rākşasa and the lord of men.
Then Kumbhakarma, having his arm severed, resembling the foremost of mountains with its crest hewn away by a mighty sabre, tore up a tree with his (remaining) arm and in the conflict rushed against the monarch of men.
Thereupon with a shaft plated in gold, set upon a weapon of Indra, Rāma cut off his uplifted arm with a palm tree, looking like the body of a pannaga.
That arm of Kumbhakarma, being severed, dropped inert on the earth, like a hill, and crushed trees and rocks and crags and monkeys and Raksasas.
Rāma, seeing that one shorn of his arms suddenly spring up, roaring, took up two whetted crescents, and in the contest cut off the legs of the Rākşasa.
Thereupon those legs (of his), making all sides and quarters and rocks and caves and the mighty main and Lankā herself and the army of the monkeys and the Rākşasas, resound, dropped down (on the ground).
Having his arms cut off and his legs also severed, (Kumbhakarma), opening wide his mouth resembling in sheen the mouth of a mare, roaring swiftly darted against Rāghava, even as Rāhu pursue the Moon in the firmament.
Then Rama stuffed his mouth full of sharpened shafts having their feathered parts furnished with gold. And having his mouth filled, he could not articulate; but with extreme effort uttered indistinct accents and swooned away.
Then Rāma took an arrow of Indra, whetted and knobbed, impetuous as the wind, resembling the effulgence of the Sun, and like to the very banner of Brahmā, or the destroyer himself; and fatal to foes. And then Rāma hurled it at the ranger of the night.
Thereat that weapon hurled by Rāma's arm, resembling a smokeless flame, lighting up the ten cardinal points with its own glory, saught him that was possessed of the dreadful energy of Sakra's thunder-bolt.
Therewith he (Rāma) cut off the head of the lord of Räkşasa resembling a mountain-summit, furnished with prominent teeth, from which the ear-rings had fallen off, even as formerly Purandara had cut off the head of Vſtra.
Then Kumbhakarņa's huge head deprived of the ear-rings appeared like the Moon seated in the midst of the heavens) on the rising of the Sun in the morning.* *This Sloka is wanting in many texts.
And struck with Rāma's arrow, the head of the Rākşasa resembling a hill fell down to the earth; and (in its fall) crushed edifices on the highways and gateways; and elevated walls also it bore down to the ground.
Then that Rākşasa of gigantic proportions and vast to the view plunged into the deep; and crushing huge and mighty fishes and serpents, saught the depths.
On that enemy of the Brāhmanas and gods, endowed with immense strength, having been slain in battle, the earth shook and the mountains also; and from excess of joy the celestials shouted aloud.
Those deities and saints and Maharsis and Pannagas, and celestials and (other), beings and birds and Guhyakas, together with Yakşas and Gandharvas, all these who had stationed themselves in the welkin, were rejoiced at the prowess of Rama.
At his (Kumbhakarna's) great destruction, the intelligent adherents of the king of Nairtas, aggrieved exceedingly, began to cry at the sight of that best of the Raghus, even as mad elephants cry at sight of a lion.
Like to the Sun emerged from the mouth of Rāhu, and destroying the darkness of the celestial fields, shone Rāma in the midst of the monkey-army having slain Kumbhakarņa in battle.
And countless monkeys experienced the very height of delight; and on (their) foe of terrific strength having been slain, they with countenances resembling awaked lotuses paid homage to the king's son-Rāghava—the sharer of good fortune.
As the monarch of the immortals had rejoiced on slaying the mighty Asura Vrtra-Bharata's elder brother rejoiced on having in battle slain that smiter of celestial hosts, Kumbhakarna in mighty conflict, never (before) vanquished in renowned encounters.
Bharata was speaking thus when the envoys with their vehicles fatigued, entered the splendid royal residence surrounded by a strong rampart.
Presenting themselves before the king, they, well received by him as well as the prince, bowed down to the feet of the monarch.
Then they addressed Bharata, saying, The priest and the counsellors have enquired after your welfare. Do you set out speedily. A business is on hand that Brooke no delay on your part.
And, O you of expansive eyes, do you take these costly raiment's and ornaments, and present them to your maternal uncle and grandfather.
Twenty Kotis are intended for the king and complete ten for your maternal uncle, O son of the monarch.
Taking all these, Bharata attached to his relatives, made the articles over to them; and receiving the envoys with goodly gifts, spoke to them.
Is my father, king Dasaratha, well? And is it well with Rama and the high-souled Laksmana?
And is the mother of the intelligent Rāma, the revered Kausalyā, conversant with virtue and ever practising it, well?
Is the virtuous Sumitrā, mother of Lakşmaņa and of the heroic Śatrughna, well?
And that wrathful one ever intent on her interest and setting immense store by her wisdom, my mother Kaikeyī, is it also well with her?
Thus addressed by the magnanimous Bharata, the envoys spoke to him these humble and brief words.
Those of whose welfare you are enquiring after, are, O foremost of men, all well. Śrī seated on the lotus asks for you. Let your car be yoked.
Thus addressed, Bharata said to the envoys, “Let me tell the king that the envoys are urging speed on me.”
Having said this, that son of the king, Bharata, communicated to his maternal grand-father what the envoys had told him.
Asked by the envoys, I shall, O monarch, go to my father. I shall come again whenever you will remember me.
Thus accosted by Bharata, his maternal grandfather, the king, smelling Bharata's head, spoke these auspicious words to that descendant of Raghu.
Go, my child; I permit you. Kaikeyi is mother of a worthy son through you. Do you O subduer of foes, communicate our welfare to both your father and your mother.
Do you likewise communicate the same to the priest and the other principal Brāhmaṇas; as also, my child, to those mighty bowmen, the brothers Rāma and Lakşmaņa.
Then honouring Bharata, king Kekaya conferred on Bharata wealth consisting of choice elephants maintained (at the palace) and woollen sheets and deerskins.
The king presented him with dogs brought up in the inner apartment, resembling tigers in strength and prowess, furnished with teeth representing weapons, and large of body.
Honouring the son of Kaikeyi, Kekaya gave him two thousand nishkas and six hundred : horses.
And for following Bharata, Aśvapati without delay assigned a number of goodly, trustworthy, and qualified courtiers.
Bharata's maternal uncle conferred on Bharata wealth in the shape of graceful elephants sprung in the īrāvat mountain and the country called Indrasira; as well as fleet and well-broken horses.
But owing to the hurry of his departure, Bharata the son of Kaikeyi did not appear to be so very much gratified with the gifts.
Owing to his having seen the dream and the post haste speed of the envoys, a mighty anxiety was present in his heart.
Then issuing from his abode, that one possessed of exceeding grace passed the goodly thoroughfare thronged with men, horses, and elephants.
Having left it behind, Bharata saw (before him) the inner apartment (of the king); and thereupon the handsome Bharata entered it without let.
Then after speaking with his maternal grandfather and uncle, Yudhajit, Bharata ascending a car, set out with Satrughna.
Thereat servants by means of an hundred cars, furnished with circular wheels, and yoked with camels, oxen, horses, and asses, followed Bharata.
Protected by the forces and the courtiers of his maternal grandfather dear to him like his ownself, the magnanimous Bharata who had his foes removed, taking with him his brother, Śatrughna, departed from the abode (of the king), like Siddha issuing from the regions of Indra.
Understanding the words of the high-souled Sugrīva, Hanumān, proceeded, springing, from the mount Rsyamūka, towards the descendants of Raghu.
Thereupon renouncing his monkey shape the son of Māruta, not confiding in them, assumed the semblance of a mendicant.
Approaching them humbly, Hanumān paid obeisance to them. And he eulogized them truly in words, sweet and pleasant. Greeting duly those two heroes, having truth for their prowess, that best of monkeys addressed them in sweet accents in consonance with Sugriva's instructions. You are ascetics of celebrated austerities, resembling the Rājarșis and celestials and best of Brahmacaris, why have you come here causing fear to these deer and other wild animals of the forest? Surveying around the trees grown on the banks of Pampā, you have enhanced the beauty of this lake of auspicious water. Who are you two youthful figures of mighty arms, wearing bark, patient, sighing and troubling these wild animals? Heroic, of leonine looks, gifted with mighty strength and prowess, slayers of foes, and holding a bow like to that of Sakra; graceful, of a pleasant countenance, of prowess like to a mighty bull, having hands resembling the trunks of elephants, effulgent, great among men, youthful, beautifying this chief of mountains with the effulgence of your persons, worthy of having kingdoms, and like to celestials, why have you come here?
Having eyes resembling lotus-petals, heroic, wearing matted locks, resembling each other, have you come here from the celestial region?
Of a spacious breast, heroic, you two men possess the exterior of gods. It appears as the Sun and the Moon have come down to the earth of their own accord. Having leonine shoulders, gifted with high energy, stout like to plump bulls and human albeit looking like celestials, why are not your long, round arms, resembling Parighas and deserving all ornaments adorned? Methinks you two are perfectly able to protect this entire earth, filled with forests and oceans, and intersected by the mountains Vindhya and Meru.
These your painted and smooth bows appear like to the thunder-bolts of Indra adorned with gold.
And these beautiful quivers are filled to the brim with sharpened and deadly shafts like to flaming fire and serpents.
And these two daggers, of mighty proportions, furnished with burning gold, appear like to serpents, let loose.
Why do you not answer me accosting you thus? A certain heroic and virtuous monkeychief, by name Sugrīva, has been journeying on this carth, distressed at heart, being driven away by his brother.
I have come here being despatched by that high-souled Sugriva-my name is Hanuman, the foremost of monkeys.
That virtuous souled Sugrīva desires to make friends with you. And know me to be his counsellor-a monkey, the son of Pavana, ranging every where at my will, coming here, under the guise of a mendicant, from the mount Rsymuka, for the welfare of Sugriva.
Having addressed thus those two heroes-Rama and Laksmana, Hanuman, conversant with words and skilled in speech, did not speak again.
Hearing those words, the effulgent Rāma, with a delighted countenance, spoke to his younger brother, Laksmana-~-sitting by him.
He is the counsellor of the high-souled Sugriva, the lord of monkeys and has approached me, soliciting my friendship in his (Sugriva's) favour.
Do you welcome, with pleasant words, O Saumitri, this monkey-Sugrīva's minister, the subduer of foes, affectionate and skilled in speech.
None can speak thus who has not mastered the Rgveda, borne well the Yajurveda and acquainted himself thoroughly with the ſāyamveda.
Forsooth he has studied well all the Grammars, for he has not used a single in elegant word though he has addressed me with a number of them.
And no defect was perceived on his countenance, eyes, forehead, eyebrows or on any of his limbs.
His words,-few, beyond all suspicion, pleasant, and uttered in a mild tone, came out readily of his throat and breast.
He has uttered accents, which was wonderful, ready, accomplished, auspicious and captivating.
Whose heart is not moved by these wonderful words, proceeding (from heart, throat and brain)? Even an enemy, who has his sword uplifted, (is moved).
O sinless one, how does that monarch accomplish his objects who has not got such a messenger?
Indeed whose emissaries are so accomplished, all his missions are fulfilled only by virtue of their words.
Thus addressed, Saumitri, skilled in speech, welcomed that monkey-Sugrīva's counsellor and son of Pavana.
O learned one! We knew well the accomplishments of the high-souled Sugrīva. We shall find out that king of monkey herds.
O Hanumān, O best of monkeys, we shall go by whatever you shall say, under the instructions of Sugriva.
Hearing these skilful words, that son of Pavana, delighted, revolving within him the means for Sugrīva's conquest, purposed to bring about a friendly union between them.
There upon beholding Räma with his head downwards and poorly like to the moon possessed by Rāhu, Lakşmaņa, delightedly and with sweet words, said.
Be not aggrieved for me, O you having mighty' arms. Such is the course of time; the movements of creatures are destined by their pristine actions, good or bad.
O gentle one, do you satisfy your promise of slaying me without any hesitation. O Kakuthstha, those, who cannot carry out their promises, repair to hell.
O great king, if you have any love or affection for me, do you satisfy your promise by fearlessly slaying me.
Hearing those words of Lakşmaņa Rāma's mind was greatly moved. There upon having invited his priests and ministers there he communicated to them his priests and ministers there he communicated to them his promise and Durvasa's arrival.
Hearing it the ministers and priests remained silent. There upon Vasistha, of unmitigated effulgence, said.
O highly illustrious and mighty armed Rāma, I knew before by virtue of my asceticism, of this your present destruction and separation from Laksmana.
Time is powerful; do not falsify your promise. Promise not carried out brings on the destruction of virtue.
And on the wane of virtue, forsooth, the three worlds, with celestials, saints, mobile and immobile creations, shall be destroyed.
Therefore, O foremost of men, do you protect, the universe by suffering separation from Lakşmaņa, in the interest of the preservation of the three worlds.
All other ministers and priests agreed with Vasistha's words. There upon hearing their moral counsels, Rama said to Lakşmaņa before the assembly.
O Lakşmaņa, it is not proper to act against morality, I do therefore renounce you; for the pious hold that destruction and renunciation are all the same.
Răma saying this, Lakşmaņa did not go to his own house, but with eyes full of tears specially repaired therefrom.
Having reached the banks of Sarayů and rinsed his mouth he stood there with folded palms. And having obstructed all passages he did not breathe any more.
Laksmana, the younger brother of Rama, being thus engaged in penances, having obstructed his breath, Apsarās, Indra and other deities and Rsis showered flowers on him.
There upon beyond the sight of men, having taken the highly powerful Lakşmaņa within his body, the king of celestials entered his own city.
There upon beholding Lakşmaņa, the fourth portion of Vişnu arrived at their city the celestials were greatly delighted and engaged in his worship.
Then coming out of the hermitage, Raghu's descendant, Rāma, after a while, from grief, spoke these words to the son of Sumitrā,
When confiding myself in you, I had left Maithilī with you in the wood, why then did you go out, leaving her behind?
O Laksmana, directly I saw you approach, renouncing Maithilī, my mind, apprehending great wrong, became really aggrieved.
O Lakşmaņa, seeing you coming at a distance, renouncing her, my left eye and arm as well as my heart keep throbbing.
Thus accosted, Laksmana having auspicious signs, afflicted with great grief, said to the aggrieved Rāma,
I have not come hither, of my own accord, renouncing Sītā; but I have come to you, having been urged thereto by herself with rudeness.
The cries of O Laksimana, save me, as if uttered by the master, came to the ears of Maithili.
Hearing those distressful accents, Maithili from affection [for you], breaking out into lamentations, and overwhelmed with fear, spoke to me, Off, off.
On being repeatedly urged, with Go, answered Maithili in these words, tending to inspire her confidence.
I do not see such a Rākṣasa, as can excite his fear. Do you desist. These cries do not come from him; but must have been uttered by someone else.
How can he that can rescue the celestials themselves, utter, O Sītā, such a blame-worthy and base word as-save me?
Some one for some purpose, assuming my brother's voice, is crying-O Laksmana, save me.
O beauteous lady, these words, save memust have been uttered by some Rākşasa from fear. You should not act like a mean woman.
Do not be over-whelmed; and banish your anxiety. There breathes no person, nor yet shall there be born any one in these three worlds who in the field shall vanquish Rāghava in fight. Rāghava is incapable of being beaten in battle by the very gods headed by Indra.'
Thus addressed (by me) Vaidehi, deprived of her sense, shedding tears, spoke to me these cruel words,
You cherish the vile idea that on your brother perishing, you shall come by me; but me you shall never have.
As you do not go to him albeit he is crying loudly (for help), you follow Rāma in consonance with a hint from Bharata.
A foe going about in disguise, you follow Rāma for my sake, prying into Rāghava's draw backs; and it is for this that you do not go (to him)?
Thus accosted by Vaidehi, I, with eyes reddened in wrath, and my nether lip swollen in ire, rushed out of the asylum.
When Saumitri had spoken thus, Rāma transported by grief; said to Laksmana, O gentle one, you have done wrong in having come out hither without her.
Although you knew (full well) that I was able to withstand the Rākşasas, yet did you sally out at the angry words of Mithila's daughter.
I am not pleased with you that hearing her harsh speech spoken in wrath, you have come hither, leaving Vaidehi behind.
You have every way done wrong in not acting out my mandate in consequence of being urged by Sītā, and under the influence of indignation.
That Rākṣasa lie low, being wounded by my shafts—that had drawn me away from the asylum wearing the form of a deer.
I hit him stretching my brow slightly and fixing the shaft on it; when, renouncing his deerform he became a Rākṣasa wearing a bracelet and began to emit distressful shrieks.
Wounded by my shaft, he, assuming my voice, and in accents capable of being heard from far, uttered those dreadful words fraught with dole, hearing which, you have come hither, renouncing Mithilā's daughter.
Repairing with Lakşmaņa to the lake Pampā filled with red and while lotuses and fish Rāma having his senses agitated began to lament.
And beholding there that lake, his senses were stirred with delight. Troubled with passion he spoke to Saumitri saying,
Behold, O Saumitri, how beautifully appear Pampā of transparent water like to Vaidurya, graced with full-blown red and white lotuses and various trees.
Observe again, O son of Sumitra, the picturesque wood-land around the lake, where trees, crowned with large branches resembling the summits of a mountain, appear like so many hills.
Mental agony arising from Sītā's ravishment and Bharata's grief, have been grinding me who am already stricken with sorrow.
Verily conduce to my felicity the pleasant lake Pampã of cool water, scattered with various flowers, covered with lotuses, highly graceful, girt with variegated' woods abounding in voracious animals and frequented by deer and birds.
This green common, chequered with yellow and blue, appeared of enhanced beauty by the various flowers of the trees as if covered with a blanket of diverse hues.
The tops of the trees rich with flowery bunches are gnarled with creepers of blossoming tips. Now has appeared, O Saumitri, the fragrant spring of pleasant breezes, when greatly prevail the influence of Cupid and the trees are graced with fruits and flowers.
Behold, O Saumitri, the beauty of the flowery woods, showering flowers like to clouds pouring forth rain.
Various trees growing on rock surfaces, moved by the wind have been scattering flowers on the earth.
Behold, O Saumitri, the wind is sporting at all sides as it were with flowers drops, dropping and hanging on the trees.
The black bees, driven off and singing, pursue the wind, moving the many kinds of flowery branches of the trees.
While issuing out of the mountainous hollows the wind is singing as it were and making the trees dance with the musical notes of the delighted cuckoos.
The wind, which was violently shaking them, making the tops of the trees collide with each other, appear as it were stringing them together.
The sandal-cool wind, of pleasant touch, ever removing the exhaustion of toil, is blowing every where carrying with it pure fragrance.
Violently shaken by wind the trees in this nectar-smelling forest are sounding as it were with the hum of bees.
Hillocks over-topped with picturesque and flowery trees stand beautifully on this mountainous expanse.
Trees with flowery tops, tossed by the airy currents and crested with the bees, are as if dancing in accompaniment with melodious strains.
Behold, the Karņikāras covered with flowers appear on all sides like to human beings decorated with golden ornaments and wearing yellow cloths.
This spring, O Saumitri, sounded by the musical notes of the birds of different spacies has been kindling my grief who am without Sītā.
Cupid has been smiting me the more who am stricken with grief, and the cuckoos have been defying me, displaying their mirth, O Laksmana.
At the pleasant fountains the delighted Dátyūahas with their warblings have been afflicting me who am possessed by Cupid.
Formerly my dear one, while in the asylum, delighted with the music of these birds, used to attain to a greater joy addressing me to hear them.
Behold, birds of variegated hues, emitting forth diverse notes have been alighting upon the trees, groves and creepers from various quarters.
O Saumitri, birds and bees of melodious notes accompanied by their co-mates and delighted with their mutual companionship are on the banks of this lake.
There live happily flocks of delighted vultures. The trees sounded by the lascivious murmurs of Dätyűhas and Purnskokilas have been kindling my amour.
The fire of spring having clusters of Asokas as its embers, the hum of bees as its sound, the rendness of the twigs as its flame, has been burning i.e.
O Saumitri, of what avail is this life to me, lot beholding Sītā of sweet accents, having eyes with their eye-lashes, and a head of curly hair.
O blameless one, this season, when the groves become charming and the border-lands resound with melodious strains of the cuckoos, is the most beloved of my dear one.
Methinks, this fire of distress, originating from amorous trouble and enhanced by the influence of spring, shall soon burn me down.
My amorous feelings shall attain to an intense height, as I do not behold Sītā before, whereas see the beautiful trees around.
Sītä, away from my vision and the spring, drying up perspiration, have been both inciting my amour.
That one having the eyes of a fawn and ruthless vernal breeze, O Saumitri, have been oppressing me who am overpowered with anxiety and grief.
These peacocks and pea-hens unfurling then wings like to crystal lattices, have been dancing hither and thither.
These maddened peacocks encircled by the pea-hens, have been aggravating my amorous desire who am already possessed by the Cupid.
Observe, O Laksmana, there dance with her dancing mate on the mountainous expanse, the pea-hen, troubled with amorous sentiments.
The peacock unfolding his charming wings is moving after his dear mate mocking me as if were with his cry.
Surely the Rākşasa has not brought my dear one in this forest of peacocks and therefore they dance with their mates in this picturesque forest land.
It is unbearable for me to live without Sītā in this season of flowers. Behold, O Laksmana, this attachment is to be seen even among the brutes. The pea-hen being influenced by passion is approaching her mate.
Sītā of expansive eyes would have thus neared me being influenced by amour had she not been carried away.
Behold, O Laksmana, In this season of spring flowers of this forest rich in their load of flowers are of no avail to me. These pleasant flowers of the trees have been uselessly falling on the earth along with the swarms of black bees.
The birds exciting my desire have been delightedly warbling in flocks as if welcoming each other.
Surely Sītā, under the influence of another person, is lamenting in the same strain, as I do, if spring has appeared there.
Even if spring has not appeared there how can Sītā having eyes resembling full-blown lotuses live in my separation?
If spring is there, what can it do her having a beautiful hip and loins, who has already been overpowered by a mighty enemy?
Surely shall my dear wife of a slender make, having eyes like lotus-petals and of sweet accents renounce her life at the appearance of this spring?
Methinks, for certain, the chaste Sītā shall not be able to maintain her being at my separation.
Vaidehi's attachment is entirely centred in me and my affection also riveted entirely in Sītā.
This cool breeze of a pleasant touch, carrying the fragrance of flowers appears like a fire-brand to me who am thinking of my spouse.
That breeze appears painful to me in Sītā's absence which ere this, had been regarded by me as a source of pleasure in her company.
This bird set up a cry in the sky at that time* and now in the absence of Sītā, that crow, sitting on the tree is crying delightedly. This refers to the time when Rāma was united with Sītā i.e. at the time of his wedding, At that time the bird, flying up in the sky set up an inauspicious cry indicating that in no distant time he should be separated form her; and now his sitting on the tree and cawing delightedly indicated that he should soon be re-united with her.
This bird flying up in the sky brought about Sītā's ravishment and this bird shall take me to her having expansive eyes.
Hear, O Laksmana, the maddening notes of those birds sitting on the tops of the flowery trees and setting up their melody.
The Bhramaras (black-bees) are approaching the flower-stalk of Tilaka trees tossed by the wind like to intoxicated damsels.
This Asoka, enhancing the desires of the amorous, stands here, as if remonstrating with me by its clusters shaken by the wind.
There appear, O Laksmana, those blossoming mango trees like to persons, exercised with passion and smeared with unguents of sandal.
Behold, O Saumitri, O foremost of men, the Kinnaras are ranging at large in this variegated forest land on the banks of Pampā. Behold, O Lakşmaņa, here the fragrant red lotuses are shedding forth their splendour like to the newly risen sun.
Here appear beautifully the lake Pampā of transparent water, filled with blue and fragrant lotuses, swans and Kõrandavas and abounding in red lotuses like to the virgin rays of the sun and having their filaments crushed by the bees. And the beautiful woods around the lake have been manifesting their beauty, filled with Cakravākas and the herds of elephants and deer desirous of drinking water.
Behold, O Laksmana, the picturesque view of the lotuses oscillated by the ripples driven to and fro by the wind.
I do not delight in my life, not beholding Sītā, having expansive eyes like to lotus-petals and ever fond of lotuses.
O how wily is the course of Kāma who has been presenting to my mind that auspicious one, hard to attain and of sweet-accents!
Had I not been overpowered by this season of spring with blossoming trees, I would have been able to put up with the presentamorous infliction.
The objects which appeared beautiful to me while in the company of Sītā, now seem shorn of all grace in her separation.
My eyes pant for beholding those lotus-petals, O Lakṣmaṇa, because of their resemblance with Sītā's eyes.
Issuing out of the trees and touching the filaments, the pleasant wind is blowing like to Sita's breath.
Behold O Lakşmaņa, the flowery branches of the Karņikāras on the summits of the mountain situated on the southern bank of Pampā.
This prince of mountains, beautified with various metals, has been throwing up dusts of diverse colours driven by the wind.
O Saumitri, these mountainous expanses are burning in beauty with blossoming and beautiful Kinsukas void of leaves.
These fragrant Mālatis, Mallikäs, Karavīras and lotuses, growing on the banks of Pampā, and fostered by Pampā's water, and Ketakis, Sinduvāras, Basantis in full blossom, the climber Madhavi full of fragrance, and Jasmin shrubs groves on every side. Ciribilvas, Madhukas, Vañjulas, Bakulas, Campakas, Tilakas, Nāgas, Padmakas, blue Asokas, and yellow Lodhras on the hills like to manes of a lion, are in flowers.
There appear beautifully on the hills, Ankolas, Kurantas, Curnakas, Paribhadrakas, blossoming mango, Patali, Kovidāras, Mucukundas, Arjunas, Ketakas, Uddalakas, Sirisas, Sinsapās, Dhavas, Salmalis, Kinsukas, Raktas Kurabakas, Tinisas, Naktamalas, sandal trees, Syandanas, Hintālas, Tilakas and Nagas. Behold, O Saumitri, many a beautiful and blossoming tree growing on the banks of Pampā and gnarled by creepers having flowery tips. Like into inebriate damsels, these creepers are embracing the trees, hard by, having their branches tossed by the wind.
The breeze, delighted with various tastes is passing from tree to tree, mountain to mountains and forest to forest.
Some fragrant trees, covered with flowers and some with buds, appear beautifully green. Saying, 'this is sweet', 'this is pleasant' and 'this is full-blown', the attached bees are falling to the trees. And rising again they are approaching the other trees growing on the banks of Pampā.
This forest-land, strewn with flowers dropping spontaneously from the trees like to a bed sheet, has become pleasant.
O Saumitri, the mountainous levels variegated with flowers of different species, are appearing like to beds.
Behold O Saumitri, the origination of flowers in the trees at the expiry of the winter. The trees as if viewing with each other, have blossomed in this season of flowers. The trees, O Lakşmaņa, with bees humming around and with flowery branches are as if welcoming each other.
This swan, has been sporting with its mate in the lucid water of Pampă exciting my amour.
Truly does this lake like to Mandākini itself, deserve the accomplishments that are known all over the world.
O best of Raghus, I do not desire Ayodhyā or the dignity of Indra if that chaste Sītā be found here and if I can live with her.
I shall renounce all desires and thoughts if I can sport with her in this picturesque and green forest-land.
These trees, clothed in diverse flower attires, have been exciting my thought in this forest, who have been deprived of my dear one.
O Saumitri, behold this Pampā of cool water, enveloped on all sides with lotuses, and frequented by Cakravākas, Karandavas, Krauñcas, Plavas and high deer.
The beauty of Pampā has been further enhanced by the birds carolling. Diverse delighted birds have been exciting my passion, reminding me of my dear spouse, of blameless countenance, having a moon like face and eyes resembling lotus-petals.
Behold on the yonder mountainous expanse of various colours, stags sporting with hinds and myself on the other hand forsaken by Vaidehi having eyes resembling those of an antelope.
These deer ranging hither and thither have been distressing my soul. It is then only that I shall attain to mental quietude if I can behold Sītā on this charming mountainous expanse filled with birds and deer.
It is then that I shall draw my vital breath, O Saumitri, if Vaidehi, of slender waist, with me, enjoy the fine breeze of Pampā dispersing the fragrance of lotuses and Saugandhikas and ever assuaging grief. Blessed are they, O Laksmana who enjoy this wild breeze of Pampā.
How has that exquisitely fine daughter of Janaka, my beloved spouse, having eyes resembling lotus-petals, brought under the control of another person, been living forsaken by me?
What shall I speak to that virtuous, truthful king Janaka when he shall interrogate me about Sītā's welfare in an assembly?
Where is that Sītā now who followed me in the track of virtue, who am unfortunate and have been exiled to woods by my Sire?
How shall I keep up (my being) being poorly, O Lakşmaņa, being forsaken by that Sītā who followed me, deprived of kingdom and sense?
My heart is sinking not beholding her fine spotless countenance, having eyes resembling lotuses and smelling sweet.
When shall I hear again O Lakṣmaṇa, the sweet incomparable and auspicious accents of Vaidehī, intervened by smiles and couched in an elegant and easy style?
Thai chaste and exquisitely fine damsel even when afflicted in the woods used to welcome me under the influence of Cupid as if she were delighted and had her sorrows removed.
O son of a king, what shall I speak to Kausalya in Ayodhyā when she will ask me of her high-souled daughter-in-law's welfare and whereabouts?
Do you proceed, O Lakşmaņa, and join Bharata gifted with fraternal affection. I am incapable of living any more without that daughter of Janaka. Thereupon Lakşmaņa addressed to the high-souled Rāma who was thus bewailing like one helpless with the following pregnant and immutable words.
Forsake your grief, O Rāma. May good betide you. Do not grieve O best of men. Even the sinless persons lose their sense when they are afflicted with grief.
Remembering the grief consequent on separation do you forsake your attachment to your dear one. Out of an excess of oil even the wick burn itself.
O worshipful one, even if he hide himself in the region under the earth or in a darker quarter, Rāvana shall not be able to draw his breath.
Do you procure information about the vicioussouled Rākṣasa; either he shall give up Sītā or meet with destruction.
Unless he gives back Sītā, forsooth I shall kill him even if he enters with her into Diti's womb.
Do you, console yourself and renounce your poorliness of mind, O worshipful one. Without sufficient endeavours even men of energy do not regain their lost ends.
O worshipful one mighty is the course of energy. And than this there is no greater powerful on earth. And there is nothing unattainable in this world to one gifted with energy.
Persons endowed with zeal do never wear away in their actions. And resorting to this energy only that we shall regain Jānaki.
Do you not perceive that you are high-souled and highly educated? And leaving behind grief do you forsake your amorous madness.
Being thus accosted by Lakşmaņa, Rāma having his mind stricken with sorrow, attained to mental quietude renouncing grief and dolour.
Thereupon Răma, of unimaginable prowess, passed slowly by the pleasant and charming Pampā with banks girt with trees shaken by the wind.
Thereupon the high-souled Rāma, stricken with grief passed along beholding the forestland, fountains, caves and revolving aside (the 'pregnant words of Laksmana).
And the high-souled Lakşmaņa, of unagitated mind, intent upon Rāma's welfare and wending like to an infuriated elephant, cheered him up by means of moral and heroic counsels.
Beholding their countenances passing strange, that mighty chief, of monkeys, while ranging near the mount Rșyamuka, became highly terrified and motionless.
Observing them range there, that high-souled monkey, wending slowly like to an elephant and stricken with fear and grief, became exceedingly sorry.
Espying the highly powerful Rāma and Lakş mana there, monkeys, terrified, entered into that holy and pleasant asylum, a worthy refuge and having its inside always frequented by them.
The Ten-necked one, come under the control of Time, did not brook the beneficial speech, spoken by Mālyavān.
Contracting his face into a frown, he, coming under the masterdom of passion, with his eyes rolling in wrath, addressed Mayavān, saying.
The words which, deeming the strength of the enemy as superior, you have harshly spoken, considering it as beneficial, had never before entered my ears.
A (mere) man, and feeble, and alone, and having monkeys for his support, why do you deem Rāma, who has (further) been cast off by his sire, and has in consequence taken refuge in the woods, as competent (to cope with me)?
Why do you consider me, who am the lord of the Räksasa, and feared even by the immortals, as weak and reft of all power?
You, I suspect, speak (thus) roughly either from jealousy of my heroism, or for inciting me.
Who that is wise and learned, ever address him roughly that is at once puissant and of (high) station, if not to spur him on?
Why, having brought Sītā like a Sri shorn of her lotus, shall I give her up, from fear of Rāghava?
Behold Rāghava, environed by Koțis of monkeys, with Sugrīva and Lakşmaņa, slain on of these days!
He before whom even the gods cannot stay in the battle field, how can that Råvaņa ever come by fear?
Better that I should be riven in twain, but bend I never will. This is my native fault; and nature is incapable of being overcome.
If Rāma bath at his pleasure constructed a bridge over the ocean, what is the wonder in this that you have conceived such a fear?
And although Rāma has crossed the ocean along with the monkey-army, yet I swear to you truly, living, he shall not back hence.
When Ravana, wrought up with passion, had spoken thus, Malyavan, knowing him wroth, did not return a reply.
And, duly tendering blessings to the king, Mālyavān, taking his permission, went to his own abode.
The Räkşasa, Rāvaņa, along with his courtiers, having consulted together as to what was fit to be done, set about the defence of Lankā.
He commanded the Raksasa Prahasta (to guard) the Eastern gate; and the exceedingly powerful Mahaparsva and Mahodara (to guard) the Southern gate; and he ordered his son Indrajit, possessing mighty powers of illusion, girt by innumerable Räkșasas, to guard the Western gate.
He commanded Suka and Sārana to defend the Northern gate. But he said to the counsellors, I will myself go thither.* *i.e. to defend the Northerm gate.
And he posted in the middle in the garrison the Raksasa, Virupaksa, endowed with exceeding prowess and energy, backed by countless rākşasas.
Having taken these measures in Lankā, the raksasa-chief, urged by Fate, deemed himself as having achieved success.
Having thus completely provided for the defence of the city, he dismissed the ministers; and, honoured by the counsellors with blessings of victory, (then) entered his magnificent and splendid inner apartment.
Beholding in Lankā that dreadful and aweinspiring work performed by Hanuman like to the high-souled Sakra, the lord of Raksasas, looking down with shame, addressed them all, saying.
That monkey alone has invaded and entered the city of Lankā hard to reach and has espied Sītā, the daughter of king Janaka.
He has shattered the palace, and the altar of sacrifice, slain the leading Raksasas, and, in short, agitated the whole city of Lankā.
What shall I do now? And what should you all do one this occasion? It behove you all go give me such counsel as become me and will conduce to my glory.
'Victory is the outcome of consultation'-this do the sages* say. Let us, therefore, O mighty ones, engage in counsel, relating to the measures we should adopt towards Rāma. * Manasvin, according to Rāmānuja, means hero.
There are three orders of men on this earththe superior, the middling and the inferior. This distinction cannot be perceived without a knowledge of the signs, and so I shall relate to you their merits and demerits.
He is said to belong to the superior order, whose counsel contains the three signs (mentioned below), or who engages in works after consulting duly with friends capable or with persons having the same end in view, and some times with others, and who serve Providence.
He belongs to the middle order who consults his own self only, depends on the Providence, and engages alone in works.
He belongs to the inferior order who engage in works without ascertaining their merits or demerits, disregarding the will of the Providence and saying, 'I will do this,' and is inactive (at last).
And counsels are also divided into three divisions like to the three orders of men (mentioned).
That counsel belongs to the superior order in which the counsellors with their judgement reinforced by a knowledge of political ethics, are unanimous.
That one belongs to the middle order in which the counsellors after varied discussion, arrive at unanimity in the long run.
That one is the worst in which the counsellors differ from each other and agree a little in the long run, with no good result.
You are all gifted with good intellects: do you all unanimously settle as to what become me and conduce to my well-being.
Environed by a thousand of patient monkeys, Rāma, with a view to capture our city, is approaching towards Lankā.
Forsooth, shall he cross over the main along with his younger brother and a mighty host.
He can by his prowess dry up the ocean and do the other.* Rāma approaching thus with a hostile intention along with the monkeys, it behove you to devise such means as might protect my city and army. *i.e. bridge over the ocean.
When the sages had spoken thus, Käkutstha said: "O ascetics, tell me what is the work which I shall have to accomplish in your behalf. Your fear shall be removed."
As Käkutstha was speaking thus, Bhārgava remarked! O lord of men, do you hear of the origin of the fear that threatens our country.
O king, formerly in the Kita age, there was a magnanimous offspring of Diti, the mighty Asura, Madhu, eldest son of Lotā.
He was well disposed towards Brāhmaṇas, kind to those seeking his refuge, and gifted with high intelligence. The exceedingly generous deities delighted in him greatly.
And by way of honouring him, Rudra conferred a wonderful boon upon Madhu endowed with prowess and ever intent on religion.
And extracting a dart from his own, possessed of terrific energy, endowed with great force; and furnished with exceeding splendour that highsouled one, well pleased, made it over (to Madhu) and spoke to him.
You have practised excellent and unrivalled righteousness, which has won my good graces, and (therefore), I highly gratified, bestow on you this choice weapon.
So long as you, O mighty Asura, do not assail celestials and Vipras, so long shall this be your, otherwise it shall come to naught.
Reducing to cinders the person that shall rashly enter upon conflict with you, this dart shall return to your hand.
Having thus obtained the boon from Rudra, the mighty Asura, again bowing to Mahādeva, addressed him, saying.
O reverend one, may this excellent dart be the possession of my family O god, you are the lord of the immortals.
Thereat the lord of all beings, the mighty deity Śiva, answered Madhu, when he had spoken thus: This will not be.
But in order that your prayer may not go for nothing. I graciously say in your behalf that one of your sons shall sway this dart.
So long that dart-handed one shall be incapable of being destroyed be any creature.
Having obtained this wonderful boon from the god, Madhu, foremost of Asuras, caused a splendid city to be constructed.
His beloved wife the exalted and majestic Kumbhīnasſ is the offspring of Viśvāvasu by Anala.
Her son, the highly powerful wicked, and fierce Lavana, ever since his boyhood, gave himself up to a sinful course of life.
Seeing his son, committed to an impious course Madhu was overcome with grief, but he did not say anything to him.
And forsaking this world, he entered the region of Varuņa; and making over the dart to Lavana, communicated to him all about the boon he had obtained.
And by virtue of the power of the dart, he oppress the three worlds in especial the ascetics; such is the power of Lavaņa, and such is his dart. Hearing all this O Kākutstha, you are capable (of righting our wrong.) You are our chief resource.
O Rāma, many a monarch has been already sued by the sages, O hero, to deliver them from this fear, but we have not yet found a deliverer.
Hearing, O child, that Ravana together with all his forces and vehicles has been destroyed (by you), we know that there breathes not another king on earth capable of delivering us. Therefore our prayer is that you may deliver us afflicted with the fear of Lavana.
Thus, O Rāma, have we acquainted you with the occasion of fear that has arisen. You are capable of coping with the same. Do you of undeteriorated prowess, do the needful.
Thus accosted by Rāma, the exceedingly energetic Satrughna was powerfully wrought up with bashfulness, and replied slowly.
O lord of men, this does not appear to be in consonance with morality. Wherefore, an elder brother existing, would you install a younger one?
I must, O best of men, do your behest: for, O exalted one, your mandate can never be passed by me.
O hero, I have heard from you as well as from the Śruti (touching the morality concerned).* i.e. of being installed as a king during the life of my elder brother. When my second brother had already vowed (that he would slay Lavana), I ought not to have returned the answer I actually have. I saying, 'I will in battle slay the dreadful Lavaņa.' I have been guilty of an unrighteous speech. And it is for this transgression that, O powerful one, I shall have to undergo this improper process. *(i.e. of being installed as a king during the life of my elder brother.)
But, albeit this course is unrighteous and entails perdition, yet desired by an eldest brother, I certainly ought not to make any answer.
And, O Kākutstha, a second answer I would not return; so that, О bestower of honour, I may not, by a second reply, render myself liable to a fresh punishment.
In this matter, O chief of men, I will even do your desire. Do you, O descendant of Ragu, so order that sin may not be mine (in having obeyed your mandate.)
Thus addressed by the heroic and high-souled Śatrughna, Rāma, delighted, spoke to Bharata and Laksmana.
Do you carefully provide the things necessary for the coronation: this very day shall I install that foremost of men, the descendant of Raghu.
And by my order do you summon the Purodhasas, O Kākutstha, and the citizens and the Rtvijas, and the councillors.
Having received the royal behest, the mighty car-warriors did accordingly. And the Kșatriyas and the Brāhmaṇas entered the royal mansion with the priest as well as the requisite things for the installation.
And then commenced the auspicious sprinkling of the high-souled Satrughna, gladdening (the hearts of all in) the palace of Rāghava.
And on being installed Käkutstha resembled the sun; and he like Skanda formerly installed by the celestials led by Indra.
And when Šatrughna had been installed by Rāma of untiring deeds, the citizens as well as the Brāhmaṇas of vast Vedic, attainments experienced excess of joy.
And Kausaly, and Sumitrā and Kaikeyi and the other wives of the king set up festal salutation in the palace. And on Satrughna having been installed the high-souled sages dwelling on the banks of the Jamunā, thought that Lavaņa had been slain.
Then placing the installed Satrughna on his lap Rāghava, extolling his prowess, addressed him sweet words.
O captor of hostile capitals, this divine arrow never missing is your. With this, O son of Raghu, you, O spliced one, with slay Lavana.
O Kākutstha, this shaft was forged when invisible by celestials and Asuras the divine selfsprung and invincible (deity) reposed on the mighty main, and when creation was oppressed by Madhu and Kaitabha as well as other Räks asas. He, overwhelmed with rage desirous of creating the three worlds, created the best of arrows invincible to all beings, for the extraction of the wicked ones; and destroyed them in battle by means of this very arrow. And having with this foremost of shafts finished Madhu and Kait abha, they set about creating the worlds.
When, O Satrughna, formerly I sought to slay Råvaņa, I did not discharge this arrow, thinking that if discharged, it would inflict great havoc on creatures.
Keeping in his abode that great and redoubled which had been bestowed on Madhu by the high-souled Tryambaka, for the destruction of foes, and worshipping the same ever, Lavaņa go about and secure excellent fare( for himself) when one challenge him, desirous of reducing him (his antagonist) to ashes.
Therefore, O foremost of men, you should, before entering the city, stand at the gate obstructing his course. O you having long arms, you should invite him for battle when he shall be weaponless and in that way would be able to destroy him.
And by no other means he is to be slain. If you can encompass this, he shall forsooth be slain.
O my son, I have thus told you the way in which the dare should be thwarted. It is impossible to surpass the prowess of the graceful Nilkantha.
When the night has gone away, on the morning of the next day, eulogists, accomplished ards, genealogists skilled in reciting, and singers versed musical permutation, in presenting themselves at the place of the sovereign, began to perform separately. And as they eulogized the monarch with benedictions loudly uttered, the palace resounded with the sounds of the eulogies.
And as the bards hymned the monarch, palmplayers celebrating the deeds of the kings of the Raghu race, began to play with their palms.
And awakened by those sounds, birds on boughs and in cages worthy of the royal race, uttered notes. And the sacred words uttered by these), the notes of Vinas, and the valedictory songs of singers filled that mansion.
And as on former occasions, men practising purity and well up in serving, with numerous women and eunuchs entered appearance.
Persons acquainted with the ceremonials connected with bath, according to the ordinance and in due time, in golden vessels brought water impregnated with Hair sandal powder.
Pure females together with many virgins brought kine &c, which were to be touched, Ganges water for sipping, mirrors, cloths, ornaments and other areicles.
All the things that were procured (for presentation to the monarch) were worshipped in accordance with prescription, were furnished with auspicious marks, and were of excellent virtues and possessed of auspiciousness.
As along as the sun did not rise, all these people remained expecting the presence of the king; but then they were alarmed as to what had occurred.
Those ladies that were beside the bed of the lord of Kosala, were consoling their husband.
And engaged in tending the monarch with mild and pliant words, those females knowing the condition of sleep, feeling him as he lay in his bed, did not perceive any action in the evermoving pulse.
Thereupon apprehensive for the king's life, they began to tremble like a blade of grass on a torrent. Filled with doubts at sight of the king, the ladies at last concluded that what had been apprehended (by the monarch) had certainly taken place.
Overcome by grief for their sons, Sumitrā and Kausalyā were sleeping as if they were dead, and had not awaked.
Deprived of lustre, pallid, stricken by sorrow, and lying with her limbs contracted, Kausalya looked like a star enveloped in darkness.
After Kausalyā, the king, and after him, Sumitrā; and with her countenance faded from grief this noble lady did not look particularly lovely.
Finding these two ladies asleep and the king seeming as if sleeping, the inmates of the inner apartment showed themselves as if their lives had departed out of them.
Thereupon exceedingly distressed, those paragons of their sex, like she-elephants in the forest deprived of their leader of the herd, broke out into wailing.
At the sounds of their lamentations, both Kausalya and Sumitrā suddenly regaining consciousness, awoke from their sleep.
And Kausalya and Sumitrā looking at the king and feeling him, fell down to the earth, exclaiming, "Ah lord.”
As the daughter of Kosala's lord rolled on the ground, she covered with dust did not appear in all her loveliness, like a star fallen from the sky to the earth below.
And when the king had departed this life, the women saw Kausalyā fallen on the earth like the slain mate of an elephant.
Then all the wives of the monarch headed by Kaikeyī, burning with grief and weeping, were well nigh rendered senseless.
And the loud sounds emitted by these, mingling with those (who had been lamenting before them), attained greater proportions and filled the hall.
The mansion of the king became filled with people exceedingly excited and frightened, eager to know all about the matter, became filled with lamentations, with friends afflicted with distress, its joy instantaneously vanished, a scene of distress and dole.
Knowing that the lord of earth had departed, his wives surrounding that illustrious one, smitten with excess of sorrow and weeping bitterly and piteously, holding the king's hands indulged in lamentations, like forlorn ones.
Hearing those excellent words uttered by Raghava, Mahesvara (Siva) spoke far more important words.
O you having lotus-eyes, O you having huge arms and a spacious breast, O you the slayer of enemies, O you the foremost of the pious-it is a good fortune that this has been done by you.
It is by good fortune, O Rama, the dreadful Rāghava, has been removed by you in the encounter.
Consoling the poor Bharata and the famed Kausalyā, beholding Kaikeyi and Sumitrā the mother of Lakşmaņa, obtaining the kingdom of Ayodhyā, pleasing all your friends, establishing the prestige of your family, you of great strength, performing horse-sacrifices, attaining fair fame and conferring riches upon the Brāhmaṇas do you repair to heaven.
This king Dasaratha stationed on the car is your father. He was your superior on this earth, OKakutstha.
Obtaining you as his son, that graceful (king) has repaired to the region of Indra. Do you bow to him with your brother Lakşmaņa.
Hearing the words of Mahadeva, Raghava, along with Laksmana, bowed to their father who was seated on the top of the car.
He with Lakşmaņa beheld their father shining in his own effulgence and wearing an unsullied cloth.
Thereupon beholding his son dearer than his life, attaining great delight (in consequence thereof) placing him on his lap and embracing him with his arms, the great king Dasaratha, having long arms and seated on an excellent seat in the car, said.
I am now in heaven and am equal with the celestials, but without you, O Rāma, I do not like it-this is true-I do swear by you.
O you the foremost of those skilled in speech, I have still in my mind the words which were uttered by Kaikeyi for sending you away to the woods.
Beholding you all well and embracing you with Lakşmaņa I am now shorn of grief like to the Sun, devoid of dues.
I have been emancipated, O my son, through you-a good and high-souled son, as the virtuoussouled Brāhmaṇa Kahola was by Aștāvakra.
O gentle one, I have heard from the celestials, (that you are) the excellent Puruşa in the guise (of a man) for the destruction of Rävaņa.
Blessed is Kausalyā, O Rāma, who shall be greatly delighted, on beholding you, the slayer of enemies, gone home from the forest.
Blessed are those men, O Rama, who shall behold you installed in the city as the king of the world.
I wish to behold you reconciled with Bharata, devoted powerful, pure and performing pious observances.
O gentle one, you have spent fourteen years in the forest with Sītā and Lakşmaņa.
The term of your exile is over-your promise has been fulfilled; and slaying Ravana, in the conflict you have pleased the celestials.
You have performed a mighty deed and attained to excellent fame, O slayer of enemies; and placed in charge of your kingdom do you with your brothers attain a long life.
The king speaking thus Rāma spoke to him with folded hands saying, “O you conversant with piety, do you be propitiated with Bharata and Kaikeyi.
You did imprecate Kaikeyi, saying, I renounce you with your son, may not that dreadful curse visit her and her son.
Saying "so be it" to Rāma with folded hands and embracing Lakşmaņa the great king said to him.
O you conversant with piety and fame on this earth, you shall attain to heaven and excellent state there.
O you the enhancer of Sumitra's joy-do you attend upon Rāma; may good betide you; Rāma is ever engaged in the welfare of all beings.
All these celestials headed by Indra, Siddhas and Great saints, bowing to this high-souled and excellent Purusa, worship him.
Rāma, the subduer of foes, is the indescribable and undecaying letter Brahmā, which has been described in the Vedas) as the heart and secret of the celestials.
For serving him along with Sītā, the daughter of king Videha, you have attained piety and excellent fame.
Addressing Lakşmaņa thus, the king spoke to his daughter-in-law, who was standing before him with folded hands, saying.
It does not behove you, O Vaidehi, to be enraged (with Rāma) for renouncing you; for purifying you this was done by him ever wishing your welfare.
What you have performed, O daughter, to establish the purity of your character, is hard to perform. What you have done, shall glorify all other females.
Though there is no necessity for giving you any instruction as regards your duty towards your husband-still I should say that he is your great god.
Having thus instructed his two sons and Sītā, he repaired, in his car, to the region of Indra.
Having advised his two sons along with Sītā, ascending the car, and shining in his effulgence, that excellent king, greatly delighted, repaired to the region of the king of celestials.
On being greatly harassed by Käkutstha in anger, Ravana, delighting in battle, came under the sway of a towering passion.
And with his eyes aglow, that powerful one from wrath and fury assailed Raghava in mighty encounter.
And even as clouds pour down from the sky on a pool, Råvaņa showered thousands of arrows of Rāghava.
And covered with vollies of shafts discharged from (Ravana's) bow in the conflict, Kākutstha like to a mighty mountain did not shake.
That one endowed with prowess stood in the field, resisting those networks of arrows, and took up shafts resembling the rays of the Sun.
Then the fleet-handed night-ranger, fired with rage, discharged a thousand arrows at the chest of the high souled Raghava.
Thereat in that encounter Lakşmaņa's elder brother, with his body bathed in blood, appeared like a mighty Kinśuka tree in a forest.
With his ire aroused by the blows he received the exceedingly energetic Kākutstha took up arrows resembling the sur risen at the time of the universal dissolution.
In the darkness spread by the arrows (discharged), Rama and Ravana both fired with wrath could not be discovered of each other.
Then that hero-Dasaratha's son, Rāma, Overcome with wrath, addressed Ravana, laughing, in a harsh speech, saying.
You vile of Räkşasas, in consequence of having through lack of sense carried off my wife from Janasthana and brought her under your subjection, you have been deprived of your prowess.
Having forcibly carried away Vaidehi staying in that mighty forest, forlorn and without me, you think, 'I am hero.'
Outraging the helpless wives of others, doing this craven deed, you thinkest, 'I am a hero.'
O you having your dignity destroyed! O shameless Wight! O you of volatile character, having through your violence brought destruction on yourself, you think, 'I am a hero.'
A great and famous act has been performed by you, a hero, and the brother of the Bestower of riches, surrounded with your forces!
Today receive the mighty fruit of that infamous act done through pride, productive of evil.* *Remarks Rāmānuja, 'here and in the next world.'
O wicked-minded one, you think of yourself, 'I am a hero; but you that have taken way Sītā like a thief, have no feeling of shame.
Had you forcibly outraged Sità in my very presence, you, slain by my Shafts, would have seen your brother-Khara.
By luck, O you of an evil soul, you have come within the range of my vision. Today by means of sharp shafts shall I bring you to death's door.
Today beasts of pray will drag your head having burning ear-rings, severed by my shafts and covered with the dust of the battle-field.
O Ravana, vultures will alight on your breast, as you will lie low on the ground; and, athirst, they will drink the blood gushing out from your wounds.
To-day fowls of the air will keep pulling at you pierced with my shafts, and lying lifeless, as birds do serpents.
Having spoken thus, that slayer of foes-Rāmashowered arrows on the lord of Rākşasas, staying before.
The prowess and strength and spirits and force of arms of Rāma burning for the destruction of his foe, were doubled.
All the Weapons* presented themselves before that one cognisant of self; and the fleethandedness of that exceedingly powerful one increased immensely from exhilaration of spirits. *i.e. the presiding deities of them.
Seeing all these auspicious omens coming of themselves, Rama, finisher of Raksasas, set about smiting his foe more energetically than ever.
Assailed with stones by the monkeys and showers of shafts by Rāghava, the Ten-necked one felt his heart undergoing a revolution.* *Vighurnahrdayah : had his heart paralysed, according to the commentator. I prefer the sense given as more graphic.
When through the stupefaction of his innerself, he could not discharge any weapon, or draw his bow, or put forth his prowess, (Rāma) did not persist in smiting him. And the shafts and various arms discharged by him betokened his death; and his last moments were present. And his charioteer, driving his car, perceiving this, calmly took the car away from the field of fight.
Then, seeing the king shorn of prowess, and dropt, his charioteer, struck with fear, swiftly turned away his dreadful car having the clatter of clouds, and went away from the field of battle.
Rāma, having his friends delighted, ascending the car, and viewing the city adorned with pennons and flags and incensed with Dhūpa and Agaru, entered the high way, crowded with people and containing houses coloured as the pale white clouds, and the place between the two rows whereof scented with Dhūpa and Agaru.
It was a splendidly spacious road decorated with a coilection of sandal, Agaru and other fine scents, with silk and red cloth, with pearls holed and other valuable crystals and strewn with various flowers and filled with edibles multiform. Like to the lord of celestials in heaven he saw this high way and the court-yard covered with curd, clarified butter, fried paddy, Dhüpa, Agaru and sandal, and embellished with garlands and other scents.
Having heard benedictions uttered by many in the following strain and paying proper respects to all, he wended his way.
Being installed this day do you following in the footsteps of your fathers and grand-fathers cherish and protect us.
You taking the reins of government we shall live more happily than what we were under your ancestors.
Seek not we earthly comforts or the highest things (in the life to come), if we can only see. Rāma installed in the kingdom issuing out from his father's abode. There is nothing more pleasant to us than the installation of the highly energetic Rāma on the throne.
Rāma, hearing these and other auspicious words from his friends eulogising his own self, went on his way without being moved.
Rāghava passed away, but not a single person could withdraw his eyes and mind from that best of men.
In fact he who did not see Ráma, and whom Rāma did not see, was looked down by all, and he considered himself contemptible.
That righteous one showed mercy to all, old and young, of the four castes, and hence, they were all obedient to him.
He proceeded leaving on his left side the junctions of four roads, the path leading to temples, the religious fig trees and altars, and reached after all the family dwelling of the king, with its palatial tops piercing the sky, looking beautiful, resembling mass of clouds, white as the celestial cars and high as the hill Kailāsa, and with sporting houses sporting with pearls. And the son of the monarch, shining in beauty, entered into the palace of his father, the best on earth resembling the abode of Mahendra.
Dasaratha's son, the best of men, crossed in his chariot three apartments guarded by warriors with bows in their hands, and other two of foot.
And in this way passing by all, and ordering his followers to go back, entered the inner apartment.
That son of the king entering into the presence of his father, all were extremely gladdened and were eagerly expecting his return like to the lord of water expecting the appearance of the moon.
And having been deprived of his scrotum, Śakra with eyes tremulous with fear, addressed the celestials with Agni at their head, as well as he Siddhas and the Gandharvas and the Cāraņas, saying,
I have accomplished the work of the celestials by stirring the ire of the high-souled Gautama, and thereby disturbing his austerities.
And in doing so, I have been deprived of my scrotum; and Ahalyā also has been put down. And I have deprived him of his ascetic energy by causing him to utter a mighty curse.
And, therefore, you celestials, and saints, and Cāraņas, you should restore my scrotum to me who have served the gods.'
Hearing Satakratu's (performer of an hundred sacrifices, one of the appellations of Indra). The manes of ancestors. words, the deities along with the Maruts led by Agni, presented themselves before the divine Pitrs. And then Agni addressed the latter, saying.
This ram is possessed of a scrotum; while Śakra has been deprived of his. Do you taking the scrotum of the ram furnish Sakra with it.
And although deprived of the scrotum, the will be able to grant consummate satisfaction to you. And on those that will offer such a ram for your entertainment, you will bestow undying and profuse merit.'
ram Hearing Agni's speech, the assembled Pitrs, rooting up the scrotum of the ram, joined it to the person of the thousand-eyed deity.
Thence forth, O Kākutstha, the divine Pitrs together feast upon scrotumless rams, for their scrotum had been joined to the person of Indra.
Thenceforth, O Rāghava, Indra also through the high-souled Gautama's ascetic energy, has been bearing the scrotum of a ram.
Therefore, O highly powerful one, do you enter into the hermitage of that pious one, and deliver the dignified and divinely fair Ahalyā.
On hearing Viśvāmitra's words, Rāghava in company with Lakşmaņa, placing Viśvāmitra in their front, entered the asylum.
They beheld that magnificent dame flaming in ascetic energy; and incapable of being gazed at too near even by the celestials and the Asuras; as if created by the Deity to be the divinely charming Woman; like a flame hid in smoke; or the brightness of the full moon clouded and dimmed in mist; or the solar splendour incapable of being beheld of account of clouds.
And by virtue of Gautama's word, she had been incapable of being seen by any in the three worlds, till the sight of Rāma. And now the curse having come to an end, she could be perceived by them.
The two descendants of Raghu then took hold of her feet; but remembering Gautama's words, she on her part took hold of theirs. And with a collected mind she gave them water for their feet as well as Arghya, and extended to them the rites of hospitality.
And the Kākutstha accepted the homage thus rendered according to the ordinance. And blossoms began to shower copiously to the sounds of kettledrums; and the Gandharvas and the Apsaras began to rejoice greatly.
And exclaiming, 'Excellent, excellent,' the celestials honoured Ahalyā, as with as person purified by penance, she again come under Gautama's governance.
And the highly energetic Gautama also happy on his union with Ahalyā, honoured Rāma highly, and that one of mighty mortifications then became engaged in austerities.
And having duly received signal honours from the great ascetic Gautama, Rāma set out for Mithila.
Then that descendant of Ikṣvāku afflicted because of his promise, sighing and his heart filled with the vapour begot of sorrow, again addressed Sumantra, saying.
O charioteer, do you speedily Marshall the army consisting of the four kinds of forces for following Rāghava.
Let sweet-speeched courtesans and opulent traders grace the extensive army of the prince.
Giving them immense wealth, do you also send with him those that depend on Rāma, as well as those with whom he delights to wrestle.
Let the foremost weapons, and the citizens, and cars, and fowlers well acquainted with the forest go in the wake of Käkutstha.
Killing deer and elephants, and drinking wild honey, and beholding various rivers, they will ultimately forget this kingdom.
And let our granary and treasury follow Rāma who is to reside in the forest.
Performing sacrifices at holy spots, and dispensing the prescribed Dakşiņās, let Rāma happily reside in the forest in the company of saints.
The mighty-armed Bharata will govern Ayodhyā. Therefore, do you furnish the auspicious Rāma with every object of enjoyment.
When that descendant of Kākutstha said this, Kaikeyi was inspired with apprehension: her countenance became blank, and her utterance was choked.
Losing her complexion and agitated with fear, with her countenance fallen, Kaikeyi faced the king and said.
O righteous one, like to a liquor whose lees alone have been left, Bharata will not receive the kingdom tasteless and denuded of all substance.
While the shameless Kaikeyi was speaking thus sternly, king Dasaratha said to that one of expansive eyes.
O worker of mischief, why having laid the load upon me, do you torment me? O ignoble one, why did you not ask for this, when you did first solicit the boon?
Hearing these wrathful words of the king, that beauteous one, Kaikeyi, waxing doubly wroth, addressed the monarch, saying.
Even in this line of yours, Sagara deprived his eldest son Asamañja by name of the enjoyment of the kingdom. In this way this one deserves to go to the forest.
Thus addressed, king Dasaratha said, "O fire!" and all present were afflicted with shame: but Kaikeyi feigned not to understand all this.
Then a notable, aged, pure-spirited personage held in high esteem by the monarch, named Siddhartha, addressed Kaikeyi, saying.
Asamañja by way of sport catching people on the way, used to throw them into the waters of the Sarayū, and that wicked-minded wretch made merry over the same.
Seeing him do so, the citizens in a body, waxing wroth spoke to the monarch, 'O enhancer of the kingdom's prosperity, do you either banish Asamañja or us.'
To them he replied, 'Whence is this fear of yours?' Thus asked by the monarch, the subjects said.
“Through his impudence this one of perverted sense by way of diversion throwing our sons into the Sarayū, finds extreme delight.'
Hearing these words of his subjects, that lord of men, with the intention of doing good to them, forsook that mischievous son of his.
Then swiftly causing a car to be yoked, he said to his men, “This one is to be banished for life in proper garb along with his wife.
Thereupon that worker of iniquity went to the forest and went about seeing mountain fastnesses. Thus did the virtuous king Sagara renounce his son. But what offence has Rāma committed that he is to be banished?
We do not find any fault whatever in Rāghava. Rare is his fault even like the spot on the Moon. Or it may be, O exalted lady, that you perceive some fault in Rāghava. Do you, if so, unfold it; and then let Rāma be banished,
But the renunciation of the honest ever constant in a righteous course, in consequence of its being opposed to virtue, destroys the splendour of Sakra himself.
Therefore, O noble one, cease to persevere in this, for what good would the marring of Rāma's good fortune bring you? And, O you of a fair countenance, you will by such a course, escape odium.
Hearing Siddhārtha's words, the king, his voice waxing exceedingly feeble, addressed Kaikeyī in words surcharged with emotion.
O Personation of sin, you relish not this speech. You know not either your own good or mine. This wicked endeavour of yours, O you that strive after harm, which you put forth adopting a narrow path, is surely divorced from the course of the good.
Forsaking my kingdom, forsaking happiness and treasures, I will to-day follow Rāma. Do you with Bharata for the king, forever enjoy dominion according to your heart's desire.
Then set out in advance persons having a knowledge of the humidity or otherwise of the soil, men skilled in making tents, brave delivers engaged on their proper work; those capable of constructing canals and water courses, people on pay, car-makers, men preparing machines, carpenters, those intended to guard the ways, pioneers, cooks, perfumers, makers of wickerware and able guides.
And as the mighty throng began to proceed, it resembled the swell of the sea on the occasion of a parva.
And number of men skilled in roadconstructing went before furnished with various implements.
And hewing away boughs, plants and shrubs and woody projections, stones, and diverse trees, they went on preparing a road.
They set up trees where there were none, and at places they felled trees by means of axes, tankas, and daos, others possessed of greater strength and more powerful, with their hands uprooted masses of Vīrana and here and there levelled a rising ground. And other filled up with dust wells and capacious hollows, and speedily levelled deep places all around.
And those men threw bridges wherever they became necessary, and broke the earth wherever such a process was required, and excavated whenever such a process was required, and excavated whenever it was necessary.
In a short time, they made places poor of water overflow with many and various expanses resembling the ocean.
And in tracts void of water, they digged divers receptacles of water, decorated with daises.
And the way of the army, furnished with pavements of bricks and clay, with trees bearing blossoms, eloquent with the tunes of birds, decorated with pennons, sprinkled with sandal showers, and garnished with flowers of various kinds, looked exceedingly beautiful, like to the way of the celestials.
Then having received the command of Bharata, the men that were in charge of the tents, ordered (the workmen) to pitch the tents, and when they had been pitched at a romantic spot filled with tasteful fruits, in consonance with the injunction of the high-souled Bharata, the men decorated splendidly the tents which themselves were like the ornaments of the road.
Under an auspicious star and at a favourable hour, men well up in the work set the encampment of the high-souled Bharata.
And the tents surrounded by an entrenchment paved with dust, containing images made of sapphires, graced with goodly thoroughfares, lined with edifices, encircled by towers and walls, decorated with streamers, having wellmade high-ways, and appearing like celestial daises and containing stately mansions dovecotes, resembled the metropolis of Śakra himself.
And passing by the Jāhnavi abounding in various trees and woods, of cool and crystal waters, and filled with mighty fishes, that way of the chief of men constructed by artizans, looked more and more lovely as it proceeded, as the unclouded sky looks beautiful at night, adorned with innumerable stars.
According to the command of Räma of unwearied actions, the warders went to the princes and communicated to them (the arrival).
Beholding Bharata and Lakşmaņa present, Rāma embraced them and said.
I have, as promised, performed the work of the excellent twice-born one. I wish now to perform a Rājasūya sacrifice, the source of religious glory, the destroyer of all sins, inexhaustible and un-ending.
Therefore, with you like my own self, I wish to engage in the most excellent and eternal Rājasūya sacrifice.
O slayer of foes, by celebrating Rājasūya, Mitra attained to the dignity of Varuņa.
And having celebrated the Soma sacrifice, conversant with piety, established eternal fame in the three worlds.
Do you therefore consult with me even today as to what is proper. Do you consider carefully and tell me what is auspicious and productive of well-being in the long run.
Hearing the words of Raghava, Bharata, wellskilled in the are of speech, with folded hands, said O pious Sir, in you are established piety, earth and fame.
O you of unmitigated prowess, as the deities honour the patriarch so other kings hold you in reverence. O king, all creatures mobile and immobile consider you as their father. O you of great strength, you are the refuge of all animals and of the universe. Therefore of what use is such a sacrifice to you? In such a sacrifice all the royal families meet with ruin.
O king! all those men, who are proud of manliness, being incensed with great ire on the occasion of this sacrifice, shall bring ruin upon all.
O foremost of men, the whole earth has been brought under your subjection so it is not proper to devastate it.
Hearing those sweet accents of Bharata, Rāma, having truth for his prowess, attained to incomparable delight, and addressed the enhancer of Kaikeyi's delight with kind words, saying: O you freed from sins, I have been greatly delighted with you.
O foremost of men, for the preservation of earth, you have given vent to words, without any hesitation, pregnant with manliness and piety.
O you conversant with piety, according to your wise counsels, I refrain from celebrating this Rājasūya sacrifice.
The wise should never undertake all those works which give affliction to people. O elder brother of Lakşmaņa, it is proper to take wise counsels even from a boy. O you of great strength, I therefore, hear your speech
Hearing the words of the great saint, Rāma, to perform the evening adoration, went to the pond filled with Apsarās; and having performed the worship he again returned to the hermitage of the high-souled Agastya.
Thereupon the great ascetic offered him food many substantial Kanda, roots, Osadhis and the holy Sali rice.
And taking that nectar-like cooked rice, Rāma, the foremost of men, was greatly delighted and spent the night there.
Having got up in the morning and performed the necessary ceremonies he approached the ascetic to bid farewell, and saluting him said: O great Rșis, I do crave for your permission to go to my own habitation. Do you permit me.
O high-souled one, I have been highly favoured and blessed by beholding you. I shall come again some other time to free myself from sins.
Hearing those wondrous words of Rāma, Agastya having asceticism for his wealth, delightedly said.
O Rāma these words, set in charming letters, are highly wonderful. O descendant of Raghu, you are the purifier of all creatures.
O Rāma, one, who beholds you, even for a moment, becomes pure and worthy of repairing to heaven. Even the leading deities worship him.
Those on earth, who cast dreadful looks on you, are immediately brought under the control of Yama and are constrained to go to hell.
O foremost of Raghus, you are the purifier of all creatures; people become perfect even if they only chant your glories.
Kākutstha, do you now go with ease and fearlessly, and govern your kingdom righteously. O Rāma you are the refuge of the world.
Hearing the words of the great and truthful Rşis the wise Rāma, with folded hands, saluted him and other Rșis, and with serene air ascended the golden car Puşpaka.
Like to the immortals welcoming the Chief of the deities the Rșis showered blessings upon Rāma from all sides while he was proceeding.
And seated on golden car, he appeared like the moon, after the expiry of the rainy season.
Thereupon being welcomed by the villagers on his way he reached Ayodhyā at noon and descended at the middle apartment.
And having permitted the charming chariot coursing at will to go away he said: Do you now go; may good betide you.
Thereupon Rama said to the warder, Do you speedily go and having communicated my arrival to Lakşmaņa and Bharata bring them here.
The next morning, which happened to be bright, the lord of men, having performed his daily devotions, welcomed Viśvāmitra and Rāghava. And having, in accordance with the scriptures, paid homage to the former as well as the two high-souled Rāghavas, that virtuous one said,
Hail, O worshipful sir! What shall I do to you, O sinless one? Do you command. Surely, I deserve to be commanded by you.
Thus addressed by the high-souled Janaka, that first of ascetics endowed with a righteous soul, well versed in speech, answered,
These sons of Dasaratha-Ksatriyas, famed among men, are eager to behold than best of bows.
If it be with you, do you show it to them, may it be well with you! having obtained a sight of that bow, the king's sons, their desires crowned with success, will success, will return as they list.
Thus accosted, Janaka replied to the mighty Muni, saying, Lisen to why the bow lie here.
There was a king known by the name of Devarata. He was the elder brother of Nimi. And, Oworshipful one, this bow was consigned to the hands of that high-souled one, this bow was consigned to the hands of that high-souled one as a trust.
Formerly with the view of destroying Dakşa's sacrifice, the puissant (Śiva), drawing this bow, sportively spoke to the celestials in ire, saying, 'Since, you gods, you deny me the shares (of this sacrifice), which I lay claim to, I will with my bow even sever those heads of yours.'
Thereat, O powerful ascetic, with agitated hearts, the deities fell to propitiating that lord of the celestials, and Bhava was pleased with them.
And well-pleased with them, he conferred this upon those high-souled ones. And even this is that jewel of a bow belonging to the high-souled god of gods, and which was ultimately, O lord, consigned as a trust to our ancestor.
And as I was ploughing the mead, arose a damsel, and as I obtained her while hallowing the field (for sacrifice), she has come to be known by the name of Sītā. And arising from the earth, she grew as my daughter.
Unsprung from the usual source, she was then established here as my daughter, whose hand must be obtained by bending the bow. And, O foremost of ascetics, many a king, coming here, had saught to obtain my growing daughter arisen from the earth. But, O worshipful one, in consideration of her being one whose dower must be prowess in bending the bow, I would not bestow my daughter upon those lords of earth seeking for the kings in a body began to flock to Mithila, desirous of being acquainted with the strength of the bow.
And on their being curious (as to the bow), I showed it to them; but they could neither hold nor wield it.
And, O mighty Muni, finding those powerful kings to be but endowed with small prowess, I passed them by. Hear what then befell, O you of ascetic wealth. Then, O powerful anchorite, in high ire, the kings, doubtful as to their strength in stringing the bow, laid siege to Mithila. And those potent princes, conceiving themselves as frustrated by me, began to harass the city of Mithila, waxing wondrous wroth.
And when a year had been completed, my defensive resources were entirely exhausted, and at this, I was exceedingly aggrieved.
Then I sought to propitiate the deities; and well-pleased, the celestials granted me a Caturanga army.
At length those wicked kings, meeting with slaughter, broke and fled in all directions, together with their adherents, bereft of vigour, and confidence in their strength.
And, O puissant ascetic, this highly effulgent bow will I show to Rāma and Laksmana.
O you of excellent vows. And, if, Ascetic, Rāma succeeds in fixing string to it, I will confer upon Daſaratha's son my daughter unsprung from the usual source. Sītā,
Hearing his words, Vali's son Angada spoke, saying, “These two monkeys, the sons of Aśvi, are very powerful and gifted with great velocity and are specially proud in consequence of the boon cornered on them by the Great Grandfather."
Formerly to honour Asvi the Frand-father, of all the worlds, made these two monkeys incapable of being slain by any. And crushing the mighty host of the celestials, these two heroes gifted with great prowess, and maddened with haughtiness in consequence of the boon, drank up nectar.
And these two, if worked up with ire, are capable of destroying the whole city of Lankā with her horses, chariots and elephants.
What of other monkeys, I, myself, am capable of destroying soon the city along with the Rākşasa and the mighty Rāvana! And there is not the least wonder about it if I am aided by powerful monkey heroes like you, having control over themselves, well armed, capable and desirous of winning victory.
I have heard, that, by Wind-god's son alone Lankā was burnt. You are all famed for your manliness, it dose not behove you to speak before Rāma. “We have seen the worshipful dame but have not been able to bring her.'
You foremost of monkeys, there is none among the celestials or Asuras who can equal you either in leaping or in prowess.
And therefore winning Larkā, slaying Rāvaņa along with his Rākşasa host in conflict and taking Sītā, let us go, delighted and having our ends accomplished.
What else is there for us to perforin than brining the daughter of the king Janaka when the Rākşasa crew shall be slain by Hanumān?
And we shall place Janaka's daughter between Rāma and Lakşmana. what is the use of putting the other residents of Kiskindha into trouble? It therefore behove us alone to go to Lankā and after slaying the best of the Rākşasas, to see Sugriva, Rāma and Laksmana."
Thereupon Jāmbavāna, the foremost of the monkeys, greatly delighted spoke to Angada, who was thus resolved, the following pregnant words.
O great monkey, O you of best understanding, what you had spoken, is, I think) not proper, for we have been despatched by them to ransack the southern quarter, but we have not been commanded by the king of the monkeys and the highly intelligent Rāma to bring her.
And it shall not please him even if we rescue her. And mentioning his own lineage, that best of the kings, Rāghava, promised before all the leading monkeys, that he would himself rescue Sītā. How would he now falsify his own saying?
What is the use of undertaking this work for nothing which shall not conduce to his pleasure? And useless shall be the display of your prowess, O you, foremost of the monkeys. Let us therefore proceed where Rāma, with Laksmana, and the highly effulgent Sugrīva is, and relate to them our proposed work.
What you had judged, O prince, is liked by us. And still you should look to Rāma's resolution and bring about his end.
Then seeing Jānakī seated at the foot of the Śinsapa tree, (Hanumān) saluting her said, “By luck it is that I see you unhurt."
Then eying him again and again as he was on the point of departing, Sītā said to Hanumān in words informed with affection for her husband. "If, my child, it like you, do you, O stainless one, stay here today in some retired spot. Tomorrow having refreshed yourself, you shall set out."
Your vicinity, O monkey, for a while beguiles me of slender luck of my measureless grief.
You will go, O powerful monkey; but ere you return, it is, O foremost of monkeys, doubtful whether I shall live.
O hero, the not seeing you shall try me sorely, who have fallen from one misfortune in to a grater one, and who, my mind distracted have been exercised by sorrow.
O hero, this mighty doubt is (ever) present before me. How shall that exceedingly powerful one or that host of monkeys or those two sons of that man of men, albeit backed by mighty monkeys, cross over the ocean incapable of being crossed?
Three beings have the power to bound over the deep; Vinata's offspring, you, and the Windgod.
Then in this business at hand hard to accomplish, what means do you, versed in business, see, whereby the end may be attained?
O slayer of hostile heroes, you alone are quite competent to perform this task; and you shall attain fame through your rising prowess.
But if blocking up Lankā with his forces, that afflictor of enemies, Kākutstha, take me (from hence), then that shall be worthy of him.
Therefore do you so order things that powerful and high-souled hero in conflict, may act as becomes himself.
Hearing her reasonable, affectionate and pregnant speech, that hero, Hanumān, answered,
O noble lady, that lord and foremost of monkeys, Sugrīva gifted with strength, is determined on your behalf.
And that master of monkeys, Sugriva, O Vaidehī, surrounded by thousands and Koțīs of monkeys, shall speedily come here (for the purpose).
And those best of men, those heroes, Rāma and Lakşmana, coming together, shall afflict Lankā with their arrows.
And slaughtering the Rākṣasa with his own adherents, Raghu's son, O exceedingly fair one, shall ere long take you back to his palace.
O gentle damsel, do you console yourself. Remain, expecting the hour. Soon shall you see Rāvana slain in battle by Rāma.
On the lord of Rākṣasas being slain along with his sons, councillors, and friends, you shall meet with Rāma as Rohiņi meet with the Moon.
At once shall Käkutstha come, accompanied by the foremost of monkeys, who, conquering (Ravana) in conflict, shall remove your grief.
Having thus consoled Vaidehi's daughter, Hanumān, son to the Wind-god, setting his heart upon departure, saluted Vaidehi.
And having soothed Vaidehī, and displayed his surpassing strength, having rendered the city disconsolate, and baffled Rāvana, exhibited his terrific might, and saluted Vaidehī, Hanuman became bent upon returning, crossing over the mid-sea.
Then that repressor of foes, the powerful monkey, anxious to see his master, ascended Arista, foremost of mountains; (as if covered) with a sheet consisting of blue woods, of tall padmakas, and clouds lying in the intersperse between peaks, and displayed from love by the glad light of the Sun; appearing to be beholding with the minerals scattered about serving for its eyes; seeming to be reciting aloud in consequence of the solemn sound of waters, to be carolling clearly through its many fountains, and to stay with uplifted arms by means of devadarus; appearing to be crying distressfully on account of cascades sounding all round; seeming to be trembling in consequence of verdant autumnal woods waving, and to be piping on account of kīcakas vocal through the breeze; eloquent; with the foremost poisonous serpents appearing to be sighing forth ire; appearing to be sunk in contemplation on account of caverns covered with snow and looking solemn in consequence; as if moving about by means of hills looking like its cloudlegs; seeming to yewn in the sky with peaks towering haven-wards, scattered with summits, and graced with innumerable caves; surrounded with salas, palms, tamalas, Karmas, and bamboos; graced with spreading and flowering under-woods; abounding in various beasts, and decked with mineral streams, containing numerous rills, throughed with collections of crags; frequented by Maharsis, and Yaksas, and Gandharvas and Kinnaras and serpents; impracticable in consequence of plants and trees; with caverns harbouring lions; filled with tigers and other (ferocious beasts); and furnished with trees having tasteful fruits and roots. And the Wind-god's offspring-foremost of monkeys-ascended that mountain.
And on the lovely level of that mountain, the crags, crushed with sounds under the tread of that one burning to behold Rāma and wrought up with excess of joy, were scattered all round.
And ascending that lordly hill, the mighty monkey magnified himself, desirous of going from the southern to the northern shore of the salt waters.
And getting to the top of the mountain, that hero, son to the Wind-god, cast his eyes upon the dreadful main inhabited by terrible snakes.
And that foremost of monkeys, offspring of the Wind-god, (Māruta—this term is used twice in this Sloka, once for Hanumān, and next for the Wind-god. One of these is left out on the score of redundency) (mentally) went from the south to the north, as if it were the air.
Then that best of mountains, sore pressed by the monkey, began to emit cries, and with various creatures (on it), entered under the Earth, with its peaks tottering and its trees toppling.
And borne down by the violence of his thighs, trees bearing flowers, being shattered, as if destroyed by Sakra's weapon, fell to the ground.
The dreadful yells of mighty lions in pain, inhabiting caves, entered the car, piercing the heavens. And Vidyādharis with their attires falling off and their ornaments disordered, suddenly rose from the mountain to the sky. (Dharanidharāt-at-from the holder of the Earth, the latter being supposed to rest on a mountain)
And exceedingly powerful and mighty snakes of virulent venom, having flaming tongues, with their hoods and necks tortured, began to roll (on the earth).
And Kinnar and serpents, Gandharvas, Yaksas and Vidyadharas, forsaking that foremost of mountains in affliction, took refuge in the sky.
And that graceful mountain also, tormented by that powerful one, entered the nether regions with its tall trees and summits.
That mountain, which (heretofore) had measured ten Yojanas in area and thirty in height, became level with the earth.
And desirous of crossing over the salt waters, with their shores menaced by sounding (waves), the monkey rose to the sky.
Seeing his brother slain by Sugrīva, Nikumbha, gazed at the lord of the monkeys, as if consuming him with his passion.
Then that one endowed with calmness, grasped a bludgeon entwined with wreaths, and furnished with an iron ring measuring five fingers, and resembling the top of the Mahendra;* plated with gold and embellished with diamonds and lapises, and looking like the rod of Yama himself; dreadful and capable of removing the fear of the Raksas. *The mountain, so named.
And whirling this, that highly powerful one, resembling the banner itself of Sakra in energy, Nikumbha possessed of terrific strength, with his mouth wide open, set up shouts.
With gold adorning his breast, and Angadas placed on his arms and a pair of curious and variegated ear-rings, Nikumbha, with his ornaments and that same bludgeon, appeared beautiful like a mass of roaring clouds laughing with lightning and furnished with the iris.
The head of that huge-bodied hero's parigha undid the conjunction of the seven' Winds and appeared? like a noiseless and smokeless flame. 1. This indicates the length of the Parigha. 2. This might refer to Kumbha as well.
Along with the gyration of Nikumbha's parigha the whole welkin, together with the excellent city* of the gandharvas, and the planets, stars and the moon, began to whirl. *Some say Vitapabati and some say Alaka.
Nikumbha was hard to approach like to the fire of dissolution, being resplendent with the brilliance of parigha and other ornaments and having his anger for its fuels.
The Rākşasas and monkeys did not dare stir even out of fear. And the heroic Hanumān, spreading his breast, stood before him.
Thereat the powerful (Nikumbha) having long-arm* threw his parigha resembling the Sun at the breast of that powerful one. *Lit. arms resembling parighas.
Falling on the firm and spacious breast of Hanumān it was broken into hundred pieces. The broken portions, being scattered, appeared like hundreds of fire-brands in the sky.
Like to a mountain standing still even at the time of an earthquake that mighty monkey was not moved albeit struck with the parigha.
Being thus hurt that highly powerful Hanumān, the foremost of the monkeys, with great velocity clenched his fist.
With this, the powerful (monkey) gifted with great impetuosity, and resembling the wind in prowess, struck Nikumbha on his breast.
With that fist, his (Nikumbha's) armour* was riven and blood gushed out. And a light rising out of his breast suddenly disappeared like to lightning disappearing in a mass of clouds. *Some texts read carma (skin) in the place of Varma-(armour) i.e., his skin was rent-This equally indicates Hanuman's strength.
Being struck with his (Hanuman's) fist Nikumbha was greatly moved and restoring himself attacked the mighty Hanumān and pulled him up.
Beholding in conflict the terrible and powerful Hanumăn pulled up by Nikumbha, the residents of Lankā began to shout with joy.
Being thus put to shame by that Rākşasa, Hanumăn the son of the Wind, struck him with his iron fist.
And releasing himself from the grasp of Nikumbha, Hanumān the Wind-god's son instantly planted his foot on the earth.
Inflamed with ire, he, throwing down Nikumbha, began to crush him; and gifted with vehemence, he, with great impetuosity, leaped up and sat on the breast (of the Raksa). And halding his head with two hands, he, emitting loud roars, displaced his head.
Nikumbha being thus slain in conflict by the Wind-god's son, there ensued a terrible conflict between the highly enraged armies of the son of Dasaratha and the lord of Rākşasas.
Nikumbha being deprived of his life, the monkeys began to shout-as if resounding all the quarters. And with it the whole earth moved and the abode of the celestials dropped down. And the Rākşasas-hosts were greatly terrified.
Rāma stricken with grief spoke to Lakşmaņa the following piteous words saying, O Laks mana, do you speedily repair to the river Godaverſ and learn if Sītā has gone there to fetch lotuses.
Being thus addressed by Rāma, the quickpaced Lakşmaņa went to the pleasant stream Godaveri.
Reconnoitring full well the river containing many a watering-place Lakşmaņa spoke to Rāma saying, Searched have I all the watering-places but have found her nowhere-anon I cried aloud but she did not hear.
I cannot trace whither has Vaidehi of slender waist repaired ever assuaging our mental affliction.
Hearing Laksmana's words, Rāma, aggrieved and overwhelmed with sorrow repaired in person to the river Godāverī.
Arriving there cried he where is Şītā? Neither did the world of creatures nor the river Godāvarī apprise Rāma of Sītā's being carried away by the Lord of Rākşasas worthy of being slain.
Thinking of the terrible figure and monstrous action of that vicious-souled Råvaņa, that river did not dare relate to him anything about Sītā, albeit appointed by the creatures to relate the story concerning her and accosted by Răma in piteous accents.
Being thus disappointed by the river in beholding Sītā, Răma racked with her separation spoke to Lakşmaņa.
O you of auspicious looks, this river Godāvarī dose give no reply. But O Laksmana, returning without her what shall I say to Janaka and Vaidehi's mother?
Where has that Vaidehi gone who used to assuage my grief who had been deprived of kingdom and living in this forest on wild fruits and vegetables? Nights shall appear too long to me, keeping late liquors being deprived of my kinsmen and relatives and not beholding Vaidehi.
I can range this Mandakini, this Janasthāna and this Pasravana hill if I can find Sītā there.
Behold, O hero, the high deer have been casting their looks again and again at men; methinks from their gestures, they intend speaking something to me.
Beholding them, Rāghava, the best of men, looked at them and said in accents choked with vapour-Where is Sītā? Being thus addressed by that Lord of men the deer rose up all on a sudden and looked up to the sky facing the south and proceeded to the direction by which Maithili had been carried away.
Moving by that way these deer eyed the Lord of men and again and again fixed their looks upon that way and earth and passed along emitting cries which was marked by Lakṣmaṇa. He marked with attention their movements and cries and spoke to his elder brother like one aggrieved saying-Being accosted by you with—'Where is Sītā?' these deer have stood up all on a sudden and have been pointing to the south and earth-let us therefore proceed in this direction—it may be that we shall either meet with that worshipful madam or find some mementoes concerning her.
Thereat Kākutstha, gifted with supreme beauty, proceeded towards the south being followed by Laksmana and casting his look upon the earth.
While proceeding thus, conversing with each other the two brothers beheld some flowers scattered on the high-way.
Beholding a collection of flowers scattered on earth, Rāma, exceedingly sorry, spoke to Laks mana in piteous accents.
O Lakşmaņa, I have come to know that these are the flowers of the forest I gave Vaidehī; with these she decorated her hair.
Me-thinks the sun, the air and the famed earth have preserved them for my well-being.
Having spoken these words to Lakşmaņa, the best of men, the virtuous-souled Rāma, of mighty arms, addressed the mountain in front of him containing many fountains.
O you the best of mountains, have you beheld in this picturesque forest-land, that exquisitely fine damsel racked with my separation?
Exceedingly wroth he accosted the mountain like to a lion addressing a little deer, saying Show me my graceful Sītā hued like gold before I crush down your summits. Being thus addressed by Rāma on Maithili's account the mountain did not show him Sītā.
Again addressed him Rāma—You shall by the fire of my arrows, be reduced to ashes-your twigs and leaves shall be totally destroyed and no one shall resort to you.
O Lakşmaņa, I shall dry up this river Godāvari if it tell me not about Sītā having a moon-like countenance.
Rāma, exceedingly wroth, cast his looks around as if desiring to burn everything with his eyes and beheld footprints of the Räkşasas on the earth as well as those of Sītā moving wildly hither and thither, terrified and desirous to see Rāma, while pursued by the Rākşasas.
Beholding these foot marks, the snapped bow, the quiver and the chariot broken into many pieces, Rāma, terrified spoke to his dear brother.
Behold O, Laksmana, the remnants of Vaidehi's golden ornaments, strewn hither and thither, and diverse garlands.
Behold O Saumitrī, the earth covered with drops of blood resembling golden drops.
Methinks, O Laksmana, Vaidehi has been devoured by the Rākşasas assuming shapes at will, having sundered her in pieces.
O Saumitrī, there took place a terrible conflict between the Rākṣasas, fighting with each other on Sita's account.
O gentle one, whose is this snapped bow lying on the breast of the earth adorned and crested with pearls and diamonds?
O brother, this belongs either to the celestials or to the Rākşasas. Whose is this golden armour lying shattered on earth, resembling the newly risen sun, in colour and adorned with sapphire? Whose is this umbrella lying broken on earth, containing a hundred rod and adorned with celestial garlands? In whose conflict have these terrible asses, of large proportions, having faces of demon and with breast plates, been killed?
Whose is this shattered war-car lying upset on the ground and broken flag resembling in lustre the burning gold?
Whose are these terrible arrows feathered in gold, measuring four-hundred fingers, lying without blades on earth?
Behold, O Laksmana, these two quivers have been totally spoiled though filled with arrows. whose charioteer is this who has been killed with reins and lash in hands?
These foot-marks must be some Raksasa's. I made these Rākşasas my fatal enemies, assuming shapes at will and of crooked hearts.
Poor Sītā must have been either dead, carried away by them or devoured. Virtue did not save her from being carried away in this mighty forest.
O Lakşmaņa, while virtue did not protect Janakī being devoured or taken away by stealth, what person else gifted with heavenly power, on this earth shall bring about my well-being?
For this it is that people through ignorance disregard the ever kind Almighty-the lord of creatures and the best of the celestials.
Truly shall the celestials regard me as one devoid of prowess, who am mild-tempered, kind, ever engaged in the welfare of the humanity, and have controlled all my senses.
Observe, O Laksmana, obtaining me as the stay these accomplishments have been turned into so many blemishes. Truly shall my prowess manifest itself to-day overshadowing all my other accomplishments for the destruction of the Rākşasas and all created beings like to the rising of the Sun casting the Moon into shade on the day of dissolution.
None shall enjoy felicity, O Lakşmaņa,-Yaksas, Gandharvas, Pisacas, Raksasas, Kinnaras, or human beings.
Today shall the welkin be filled up with my arrows. Motionless shall I make all the animals inhabiting the three worlds.
I shall arrest the movement of the planets and overshadow the Moon. Stopping the course of the wind and destroying the rays of the Sun and fire I shall envelope the earth with darkness, crush down the summits of the mountains, dry up the pools, blow up the creepers, demolish the Ocean and eradicate the trees. If the celestials do not give me back my Sītā I shall bring about the dissolution of the three worlds which would else have been wrought by time. O son of Sumitrā, instantly shall the celestials headed by Indra, meet with my prowess, if they do not give back my Sītā, ever advancing my welfare.
None shall be able to range the welkin. Behold O Lakşmaņa, being perpetually crushed down by my arrows shot off my bow, the world shall be disturbed and dislodged and the animals and birds shall be confused and destroyed.
Stretching the bow to my ears I shall make the world, for Sita's sake, void of Pisacas and Raks asas with my arrows incapable of being withstood by created beings.
To-day shall the celestials behold the power of my arrows coursing a long distance shot through my ire.
Three worlds, destroyed on account of my wrath, celestials, Sanavas, Pisacas or Raks asas,-none shall be saved.
The dwellings of the celestials, Asuras, Yaks as and Rākşasas shall fall down sundered by my arrows into diverse pieces.
I shall dislodge the whole world by my arrows. If the celestials do not give me back my Vaidehī dead or carried away or as she was before, I shall destroy the whole world mobile or immobile and disturb all with my arrows until i see her.
Having spoken thus, Rāma, with his eyes reddened with fire and lips swollen, tying fast his bark and deer-skin, braided his matted locks.
Having done this, being exceedingly wroth he looked like Rudra about to destroy Tripura.
Thereat taking his bow from Lakşmaņa and holding it fast, the effulgent Rāma, the conqueror of foes, fixed flaming arrows to it like so many serpents and said being exercised with ire like to fire on the eve of dissolution.
O Lakşınaņa none shall be able to withstand me, who am inflamed with rage, as debility consequent on old age, death, time, duty are incapable of being averted from their destined ends by the animals.
I shall bring about a mighty revolution in the world containing the celestials Gandharvas, human beings, Pannagas and the mountains, if I do not get back, in her pristine beauty, my Sītā, the daughter of the King of Mithilā.
Then after a long while, when the charming spring had appeared on the earth, the king conceived the desire of celebrating the sacrifice.
Then bowing down the head before the Vipra effulgent like a celestial, he appointed him to undertake the ceremony, for the purpose of obtaining offspring to perpetuate his line.
Then that Brāhmana said to the lord of the earth, the king, So be it! Get order the necessary provisions procured, free the horse set, and prepare a sacrificial ground on the north bank of the Sarayd.
Then the king spoke to Sumantra, saying, O Sumantra, do you summon speedily Brāhmaṇas versed in the Vedas and priests professing the Vedānta philosophy, Suyajña, and Vāmadeva, and Jabali, and Kasyapa, and the priest Vasistha, together with other excellent twice-born ones.
Thereupon Sumantra eridowed with activity, bestirring himself, summoned all those versed in the Vedas.
Then, honouring them duly, the virtuous king Dasaratha spoke to them these amiable words, consistent with duty and interest.
Aggrieved on account of a son, I have no happiness on earth, and, therefore, I have intended to celebrate a horse-sacrifice.
So, I would like to perform a horse-sacrifice. And by the grace of the saint's son, I shall obtain my desire.
Thereupon, the Brāhmaṇas with Vasiştha at their head honoured the words that fell from the king's lips, saying, Well!
The Brāhmaṇas headed by Rsyaśộnga addressed the king, saying, Do you arrange for the provisions, loose the horse, and prepare the sacrificial ground on the north bank of the Sarayū river!
Since you purpose so virtuously for obtaining offspring, you shall obtain four sons of immeasurable prowess.
Hearing those words of the regenerate ones, the king was exceedingly delighted. And cheerfully he spoke these auspicious words to his courtiers.
In accordance with the directions of my spiritual guides, do you speedily procure these provisions, loose the horse well protected, and followed by a priest.
And prepare the sacrificial ground on the north bank of the Sarayu. And perform the ceremonies capable of securing the rites from disturbance.
Surely every king is competent to perform this sacrifice yet care must be taken that no default occurs in it.
For flaws in this foremost of sacrifices are watched by learned Brahma-Rākşasas. And should it come to be celebrated in violation of the ordinance, ihe performer thereof shall meet with instant destruction.
And do you so order that this sacrifice of mine may be completed according to the prescribed ritual.
Thereupon honouring those words of the king, the ministers did as ordered.
And having eulogised the king knowing duty, the twice-born ones, with the Monarch's leave, departed for their respective quarters.
When the Vipras had gone, the mightyminded lord of men dismissing his counsellors, entered his place. When the Vipras had gone, the mightyminded lord of men dismissing his counsellors, entered his place.
When that foremost of men had gone out of the city with joined hands, there arose a chorus of cries proceeding from the females residing in the inner apartment.
Where goes he that was the stay and refuge of the friendless, the feeble, and the helpless.
He that although falsely accused, used not to be moved by anger, who pacified every enraged person by renouncing things calculated to fan anger and who felt equally for all, where goes he?
Where goes that highly energetic and magnanimous one who conducted himself with us as he did with his mother Kausalyā
Afflicted by Kaikeyſ and commissioned by the monarch to the woods, where goes the deliverer of these people, of the entire world
Ah! the senseless monarch is sending to the woods the stay of all creatures, the righteous and truthful Rāma.
Thus all the queens, oppressed with grief, burst out into lamentations like kine bereft of calves, and loud was the sound of their wailing.
Hearing the loud tumult of lamentation in the inner apartment, the lord of earth burning in grief for his son was stricken with sorrow.
And oblations to the fire had not been offered; and the Sun set; and elephants forsook their forage; and the kine did not suckle their calves.
Trisanku, Lohitanga, Brhaspati, Budha and the other Grahas getting at the Moon, remained with fierce aspects.
The stars are shorn of their brightness; the Grahas deprived of sheen; and Viśākhā appeared enveloped in haze.
And clouds driven by the wind resembled the sea mounting the welkin; and the city shook on Rāma having departed for the forest.
And the cardinal points are distressed, and appear enveloped in darkness. And no planet or star is to be seen.
And all of a sudden the citizens have been stricken with poverty: and no one turns his thoughts to eating or drinking.
And ceaselessly burning in grief and heaving sighs, the people in Ayodhyā rage at the monarch.
And with their faces washed in tears, the wayfarers betoken no delight, but all are being exercised with grief.
The cool air does not blow, and no moon of mild appearance is seen, and no sun heats the world, all the entire Earth is overwhelmed with woe.
Sons depend not upon their parents, husbands on their wives, and brothers on brothers, and all forsaking each other, think of Rāma only.
And deprived of sense, and oppressed by the load of sorrow, the friends of Rāma forsook their rest.
Like the Earth with her mountains bereft of Purandara, Ayodhya, bereft of Rama, shook, agitated by fear and grief; and the citizens with elephants and warriors uttered exclamations of distress.
Having speedily despatched before all articles of sacrifice, Bharata's elder brother Rāma set free a black horse, gifted with all marks and worthy of the sacrifice and placed Lakşmaņa with Rtvik in charge of it. There upon the mighty-armed Kakuthstha, in the company of his soldiers, proceeded to the Naimiņa forest and beholding the wonderful sacrificial ground attained to an excess of delight and said:-It has become highly charming.
While he remained in the Naimisa forest, all the kings sent him presents and Rāma also made returns.
And diverse food, drink and clothes were offered to the kings when they arrived there with profuse presents. Bharata, with Satrughna, engaged in attending upon the kings.
The high-souled monkeys, with Sugriva, being self-controlled engaged in attending upon the Brahmanas.
Vibhīşaņa, in the company of many Rākşasas, with a collected mind, began to serve the Rşis, having asceticism for their wealth. And the highly powerful Răma, the foremost of men, set aside valuable houses for the accommodation of the high-souled kings.
Under these proper arrangements the horsesacrifice commenced. Lakşmaņa engaged in looking after the sacrificial horse. In this wise Rama, a lion among the kings, undertook the celebration of the horse-sacrifice. And in that Aśvamedha of Rama presents were given to people as long as they were not satisfied. There was no other sound audible at that time save that of 'Give! Give!!. In sooth at the horse-sacrifice of the high-souled Rāma, to their fullest satisfaction, sweets and other things were distributed to people.
Indeed before words came out from the lips of the beggars, monkeys and Rakşasas satisfied them with gifts. And all the ascetics living for ever and having asceticism for wealth that were present there, could not think of any other sacrifice, accompanied by so profuse presents, they had seen before.
In that sacrifice, those, who wished for gold, obtained it, those who wished for property got it and those, who longed for jewels, received them. In this wise before all, enough of gold, jewels, and clothes were given away. The ascetics said:We have never seen before a sacrifice like this, Indra's, Soma's, Yama's or Varuna's.
Being present everywhere the Rākşasas and Vänaras gave away enough of riches and clothes even to them who did not want.
And though this sacrifice, gifted with all marks, of Rama, a lion among kings, continued for a year still his accumulated treasure was not exhausted, but rather was increased.
Thereupon having heard everything about Arajă from a disciple, he, surrounded by his pupils, arrived at his own hermitage and beheld her there poorly, soiled with dust and like to the morning rays of the moon possessed by a planet.
He was stricken with hunger and was greatly incensed on beholding his daughter in that wretched plight, as if burning the three worlds with rage. Addressing his pupils, he said.
Do you witness today the dreadful calamity, arising out of my flaming ire, of the vicious Daņda treading the path of immorality.
This vicious wight has placed his hands in the burning flame so he shall, along with followers, meet with destruction.
Since that vile being has perpetrated such a dreadful crime he shall forsooth suffer the consequence thereof.
Within seven nights, the wicked and vicious Daņda, with his son, soldiers and retinue, shall meet with death.
Showering dust Indra shall destroy, to the extent of a hundred Yojana, the territory of this vicious king.
And all creatures mobile and immobile, wherever they might be, shall be destroyed with this downpour of dust.
All animals as far as this Daņdas' territory extends, shall be destroyed within seven nights.
Having said this, with eyes reddened with ire, USanas, Bhrgu's son, said to the inmates of his hermitage: Do you all go and wait outside this kingdom.
Hearing the words of the preceptor Sukra, the inmates left the hermitage and lived at a place beyond the limit of Danda's territories.
Having thus addressed the inmates of the hermitage the great saint, said to Arajās. O unfortunate girl, with a devoted mind do you wait at this hermitage.
Without any anxiety O Arajās, do you wait for the time at the picturesque banks of this pond extending over a Yojana.
Within seven nights whoever shall approach you, shall be destroyed with this downpour of dust.
Hearing the words of the Brāhmaṇa saint and preceptor śukra, Arajās sorrowfully said to her father 'it shall be done.'
There upon Sukrācārya went away and lived elsewhere. According to the words of the saint, the entire kingdom of Danda, with servants, army, and conveyances, was destroyed within seven nights.
O Rāma, in the golden age, the province between the mountains Vindhya and Saivala comprising Danda's territories, imprecated by the Brāhmaṇa saint, in consequence of the iniquity of the vicious souled, was reduced into a desert. From that time it passes by the name of Dandaka forest.
And it is otherwise called Janasthāna because the ascetics used to perform austerities there. O Rāghava, I have thus related to you, all you did ask of me.
O hero, the time for performing evening rites has come. Behold O foremost of men, having performed ablution, the great saints, on all sides, with jars full of water, are worshipping the sun.
Having accepted adoration in the shape of Vedic hymns chanted by Brāhmaṇas, wellversed in Vedas, the illustrious Aditya is about to be set. Therefore, O Rāma, do you perform the ceremony.
This Story ends with the Uttară. It is held in reverence by Brahmå composed by Vālmīki and passes as the foremost of all under the name of the Ramayana.
There upon as before, Visnu, who comprise the three worlds and all objects, mobile and immobile, again established himself as before in the land of immortals.
There upon the celestials the Gandharvas, the great Rșis used to hear happily every day in heaven this poem of Rāmāyaṇa.
At the Śrāddha cereinony the wise should chant this Rāmāyaṇa sacred like the Vedas, removing sins and increasing life and prosperity.
Reading even a single verse of this poem, one who has no son, obtain him; one having not riches, gets by them, and people are freed from all sins.
By reading even one slotter people are freed from all sins which they commit everyday.
Clothes, cows, and gold should be conferred upon him who chants this poem, for he being pleased all the deities remain satisfied.
Whoever reads this story of Rāmāyana, conferring a long life is honoured in this world along with his sons and grand-sons and as well as in the land of the dead.
Whoever shall read this Rāmāyaṇa either in the morning, noon or evening, shall never wearied.
The picturesque city of Ayodhyā remained devoid of men for many long years but was again peopled under the regime of the King Rsabha.
Pracetā's son Vālmīki composed this poem, conferring long life, together with the future story of the deity and the Uttara Kāņdam. Even Brahmă admitted this.
Thus accosted (by the sages), Rāma answered them with joined hands: "What does he live on? What are his ways? And where does Lavana live?"
Hearing Räghava's words, the sages informed him of the way in which Lavana increased in power.
His food is every creature specially ascetics; his manner of life is regulated by ferocity and his constant home is Madhuvana.
Slaying constantly thousands on thousands of lions and tigers and deer, and birds and human beings, he provides his daily food (with their flesh.)
And like the Destroyer on the occasion of the universal dissolution, that one possessed of gigantic strength feeds on other creatures as well.
Hearing this, Rāghava spoke to the mighty ascetics: "I will slay that Raksasa. Let your depart."
Having thus bound himself with that promise to the ascetics of fierce energy, Raghu's son along with his brothers spoke.
What hero shall slay Lavana? Do you decide this. On whom shall devolve this duty? Whether the mighty armed Bharata or the intelligent Śatrughna shall (do this work?).
Thus addressed by Raghava Bharata remarked: "I will slay this. Let this task be entrusted to me."
Hearing Bharata's speech instinct with fortitude and valour, the younger brother of Lakş maņa stood up, leaving his golden seat. And Śatrughna, saluting the king represented: “The mighty-armed second son of Raghu has already achieved a grand work: he formerly governed Ayodhyā empty of the noble one,* bearing in his heart the grief connected with his return. *Rama.
Undergoing many a hardship, o king, that illustrious one passed his days, lying down on a bed of sorrow, and living on fruits and roots, and wearing rags.
Having suffered such misery, Raghu's son should not be suffered to undergo trouble, while, O king I his servant is by.
On Satrughna saying this, Raghava again said: Let this be so. Do you do my bidding. I shall install you on the graceful city of Madhu; or if you wish without and entrust Bharata with this task, O long-armed Heroic, and accomplished, you are combatant to found a city on the Yamună as well as flourishing provinces. He that, having people's dominion, does not flourish it with a king. Go to hell. one.
So if you accept my words, then slaying Madhu's son, the sinful Lavana, rule the kingdom righteously. O hero, you must say anything after what I have spoken. Without doubt, a youthful younger brother must obey the injunctions of his elder brother. Do you, o Kākutstha, accept the installation which I confer on the, precluded by the prescribed religious formulae uttered by Vipras headed by Vasiştha."
As the high-soulcd monkeys and Raksasas taught on, their wrath vastly increase at sight of each other's forces.
And furnished with steeds in golden trappings, and elephants resembling flames of fire; and cars appearing like (so many) suns; and shining armour, the valiant Räkşasas issued, making the ten cardinal points resound. The Rākşasas of terrific exploits were burning for victory on behalf of Rāvana.
The mighty monkey-army also, eager for victory, darted against the host of the Rākşasa of dreadful deeds.
In the meanwhile, as either party assailed the other, there took place single combats between the Raksasas and the monkeys.
And as Andhaka had combated with the Three-eyed (deity), That Raksasas, the exceedingly energetic Indrajit, faught with Angada, Son to Vāli.
Sampāti, hard to to bear, engaged with Prajangha; and the monkey, Hanumān, entered into conflict with Jambumālī.
And Ravana's younger brother, Vibhisana, fired with wrath, encountered Śatrughna, endowed with exceeding impetuosity.
The highly powerful Nīla engaged with undertook Praghasa, and the graceful Lakşmaņa was engaged with Virüpākşa.
The exceedingly irrepressible Agniketu and the Raksasa Rasmiketu-and Mitraghna and Yajñakopa, were engaged with Rāma.
Vajramuștti encountered Mainda, and Asaniprabha Dvivida. And those foremost of monkeys faught with those dreadful Rākşasas, the heroic and terrible Pratapana, incapable of being overcome in battle, was combating with Nala of terrific force; and that lusty son of Righteousness, well-known as Susena, a mighty monkey-battled with Vidyunmāli.
And other fearful monkeys encountered other Rākşasas; and many were the encounters the took place.
And great and fierce was the engagement that took place between the heroic Rakşasas and monkeys burning for victory, capable of making people's hair stand on end.
And from the persons of the Räkşasas and the monkeys there flowed a river of gore, having hair for grass (growing on its banks) and the bodies of the warriors for pieces of planks floating (a down the current).
Indrajit, growing enraged, with his mace dealt a blow at that tearer of hostile ranks, angada, like him of an hundred sacrifices striking with his · thunderbolt.
Thereat, that graceful monkey, Angada, gifted with vehemence, with his mace crushed his car decked in gold, together with the steeds and the charioteer.
Sampāti was pierced with three arrows by Prajangha; and the former (in his turn) slew Prajangha on the edge of battle with an Ašvakarņa.
And Jambumali, mounted on a car, possessed of prodigious strength, fired with wrath, with all the access of force derived from his car wounded Hanumān between his paps.
Thereat, getting at his car, Hanumān-son to the Wind-god with a slap speedily crushed his adversary's vehicle along with the Raksasa.
Then the terrific Pratapana, roaring, rushed at Nala; and thereat Nala, with his body pierced with sharp shafts by that swift handed Rākşasa, plucked out Pratapana's eyes, and cast them to the earth.
That lord of monkeys, Sugrīva, with a Saptaparma-swiftly slew Praghasa, who appeared to be devouring up the troops.
Tormenting the Räkşasa Virupākṣa of dreadful form, Laksmana killed him with a single arrow.
The irrepressible Agniketu, the Rākṣasas Raśmiketu, Mitraghna and Yajñakopa, with their arrows rendered Rāma aflame.
Thereat, Rāma, growing wroth, in battle severed the heads of those four by means of four shafts, dreadful, and resembling the tongues of a fame.
Vajramuști was slain in conflict by Mainda with a clenched fist; and down came he to the ground along with his car and horses, like a turret toppling (headlong.)
Nikumbha in fight wounded Nila resembling a mass of blue collyrium, with sharpened shafts, as the Sun pierce clouds with his rays.
Again with an hundred arrows, that lighthanded night-ranger pierced Nīla in the field; and Nikumbha laughed thereat.
At this, even as Visnu did in battle, Nila with a wheel of his car, cut off in conflict Nikumbha's head together with that of his charioteer.
Dvivida, possessed of the touch of the Vajra and thunder bolt, in the presence of the entire Rākşasas host hurled a mountain-peak at him that was endowed with the splendour of the thunder bolt.
Asaniprabha in encounter pierced that foremost of monkeys bearer of trees in conflict, Dvivida, with shafts resembling thunder-bolts.
Thereat, beside himself with wrath, with his entire body wounded with arrows, Dvivida with a sala destroyed Asaniprabha along with his car and horses.
And Vidyanmālī, mounted on a car, assailed Suşeņa with shafts decked with gold, and behan to shout momentarily.
Seeing him mounted on his car, Suşena-best of monkeys-taking up a huge crag, swiftly brought his car down to the ground.
Thereat, endowed with lightness, that nightranger, Vidyunmāli, at once extricating himself from his car, stood on the ground with a mace in his hand.
Thereupon that foremost of monkeys, Sușeņa, growing furious, taking up a gigantic crag, rushed at the night-ranger.
As he was descending, the night-ranger, Vidyunmālī, with his mace swiftly hit at the breast of Susena-greatest of monkeys.
Thereat, without thinking at all of the terrific hit of the mace, that best of monkeys in mighty conflict brought down that upon his head.
Assailed with the crag, the night-ranger Vidyanmali, having his chest crushed, fell down to the earth, deprived of life.
Like the celestials warring against the Daityas, the heroic monkeys warred on and confounded the valiant rangers of the night.
And frightful was the field of battle, with darts, and other arms; and clubs, and javelins, and lances, and other weapons, and with broken cars, and war-horses, and mad horses slain, and monkeys and Rākşasas, and wheels and Akşas, and yokes and standards, broken and scattered over the ground; and swarms of jackals began to range on all sides of the monkeys and the Raksasas; and Kabandhas began to rise in that terrific encounter, resembling the encounter of the gods and the Asuras.
Thus destroyed by the foremost of monkeys, the rangers of night, beyond themselves with the smell of blood, eagerly wishing for the setting of the Sun, again made active preparation for a renewal of the fight.
Thus addressed, the exceedingly wise Bharata answered the lord of the Nişādas, in words fraught with sense and reason.
Your great desire, O friend of my superior, is surely as good as attained; since you of mighty energy have set your heart on entertaining my army.
Having said these fair words to Guha, the graceful and highly energetic Bharata again addressed the lord of Nişādas.
By what way shall I go to Bharadvāja's hermitage? These lands watered by the Gangā are dense and hard to track.
Hearing these words of the intelligent son of the king, Guha well acquainted with the forest, said with joined hands.
My servant well acquainted with the place shall attentively follow you; and, O prince possessed of mighty strength, I myself will also walk in your wake.
But do you go after Rāma of energetic acts with some evil intention? This vast force of yours raise my apprehension/
When Guha had asked this, Bharata with a presence unclouded like the sky, spoke to Guha these sweet words.
May a time never come when I shall do wrong to Rāghava! It behoves you not to fear me. Rāghava is my eldest brother dear to me even as my sire himself.
I go to make Kākutstha dwelling in the woods, turn back. Other intention cherish I none. O Guha, this I tell you truly.
Having heard Bharata's speech, Guha with a countenance lighted up with delight, again cheerfully addressed Bharata, saying.
Blessed are you! Your like find I none on earth, inasmuch as you wish to resign a kingdom that comes to you without search.
Your eternal fame will certainly range this world, since you wish to bring back Rāma passing through misfortune.
As Guha was speaking thus to Bharata, the sun became shorn of his splendour and night fell.
Thereupon having disposed his troops, the auspicious Bharata gratified by Guha, went to bed along with Śatrughna.
Then arose thoughts of Rāma in the mind of the magnanimous Bharata ever having his gaze fixed on virtue and undeserving (of hardship).
Then even as a tree already heated by a forestfire burns with a fire hidden in its cavity that descendant of Raghu began to burn with the fire of grief inflamed in his heart.
Perspiration produced by the fire of sorrow issued out of all his limbs, as the Himavat heated by the solar warmth generates water.
And Kaikeyi's son was overpowered and drowned by the mountain of grief, having thoughts (of Rāma) for its entire crags, sighs for its mineral substance, disgust with the avocations of life, for its trees, mental feebleness through grief for its summits, stupor for the animals inhabiting it, and burning for its annual shrubs and bamboos.
And sighing heavily with a heart oppressed with sorrow, well nigh deprived of consciousness, and involved in high peril, that best of men, oppressed by the fever of his heart, like to a mighty leader of a herd, separated from it, did not attain peace of mind.
Meeting with Guha, the magnanimous Bharata accompanied by his people, engrossed with the thoughts of Rāma, became oppressed with grief. (Seeing this), Guha by and by encouraged Bharata concerning his elder brother.
Beholding the great ascetic Vālmīki thus conducting Sītā into his own hermitage Lakş mana's heart was bewildered with grief.
Thereupon he said to the expert charioteer Sumantra. Do you perceive Rāma's grief consequent upon the separation from Sītā.
His spouse-the daughter of Janaka, is perfectly pure; what can be more painful than that Rāma is living alone having renounced her?
It is clear to me, O Sumantra, that this separation of Rāma, has been brought about by the influence of destiny-for it is hard to get over accident.
Even that Rāma, who, when enraged, is capable of slaying the celestials, Gandharvas, Asuras and Rākşasas, has been engaged in the worship of destiny.
Formerly did Rāma go through miserics, residing in the forest of Dandaka, at the command of his sire for fourteen years.
But this banishment of Sītā appears to me as exceedingly painful and most ruthless. O charioteer, the opinion of the citizens is by no means just; consequently what shall we gain by performing such a bad action for fame as the exile of Sita?
Hearing those words of Lakşmaņa of various types, the wise Sumantra reverentially replied.
Be not aggrieved for Sītā, O Saumitri Formerly in the presence of your sire the Brāhmaṇas related this account of Sītā's exile.
Rāma shall be deprived of all happiness and be separated from his dear wife; what more, the virtuous-souled Rāma, having long arms, shall, under the influence of time, renounce you, Sītā, Śatrughna and Bharata.
O Lakṣmaṇa, when Durvāsa was addressed by the king Dasaratha as to your future he replied in the above way. I have told you the same. Do you not communicate this to Śatrughna Bharata or any body. O foremost of men, Durbasa said this to Daſaratha before me, Vaşistha and other great men.
Hearing the words of Rsi, Dasaratha, the foremost of men, said to me, "O charioteer, do not reveal this secret to any body.
O gentle one, it is not proper by any means to falsify the words of the king Dasaratha. I shall always, very carefully, carry out his orders. It is not proper to reveal this mystery before you. Still I do so for your curiosity has been greatly excited.
Tough this mystery was communicated formerly by the king Dasaratha and though it is not proper to reveal it to any body, still I express it before you that you may not, on hearing it, be worked up with sorrow; for destiny is hard to be got over. And it is by the influence of that destiny that you have met with such a sorrow and grief. However, do you not reveal this secret to Satrughna and Bharata.
Hearing these grave and important words of Sumantra, Laksmana ordered him to relate.
When Rāma had obtained his kingdom that worshipful sage , Vālmīki, composed the entire history (of that hero in) excellent metre and fraught with high meaning.
The saint recited twenty-four thousand slokas; and it consists of five hundred sections, and is divided into six Kāndas with the Uttara.
And having composed it, including as well future incidents to happen afterwards, that lord relected as to who should publish the same before assemblies.
And as that great sage of purified soul was thus pounding, in came Kuśi and Lava, in the guise of the sons of ascetics, and touched his feet.
And he found those illustrious princes the brothers Kusi and lava, knowing morality, and living in a hermitage, and endowed with rythmic voice, well versed in the Vedas. And finding them of a retentive endowment, and initiated into Vedic studies, that lord thought them how to interpret the Vedas, and that vow-observing one taught them the great Rāmāyaṇa in full, treating of Sītā's great life, and the destruction of Paulastya (Rāvana).
Those sweet-voiced brothers, resembling Gandharvas in grace, accomplished in music and dancing, and cognizant of Sthāna and Mürchaņā, began to time to the accompaniment of stringed instruments, and fraught with the sentiments of love, pathos, risibility, the irascible, the terrible, and the heroic. And knowing the characteristics that go to make up the Drama, and gifted with mellifluous voices, those blameless princes, coming from Rāma's body, and resembling him (like two images of one body, they were two images of made of Rama's body).
Even as the reflection of the solar or the lunar disc resembles that disc; got by heart that excellent and moral story in its entirety; and those princes versed in the Fine arts, with a concentrated mind chanted it as they had learnt it, in the assemblies of ascetics and Brāhmaṇas and good men.
Once upon a time, those high-souled and pious ones, furnished with every auspicious mark, chanted this poem in an assembly of ascetics of purified souls. Having heard this music, all the ascetics were seized with surprise, and with eyes flooded with tears, exclaimed, Well done! Well done! And well pleased, those saints cherishing Duty.
Praised the praiseworthy Kuśi and Lava as they sang, saying,-Ah! what charming music! What sweetness of the verses!
All this happened long ago, yet it seems as if we saw it before us. And unified with the theme, both of them singing together sweetly, and at a high pitch, by means of şadja and the other notes, they entranced the audience.
They two thus went on sweetly singing at a high pitch, praised by those mighty sages priding in their asceticism.
Some one in the assembly pleased with them presented them with a water-pitcher; and some one of high fame, being delighted, made them a present of a bark garment; and some one gave them a dark deer skin and some holy thread.
Some gave a kamandalu (An earthen or wooden water pot used by an ascetic) and some great saint conferred on them a muñja (grass) made girdle; and some person granted them a brsi (The seat of an ascetic), and some a kaupina (a small piece of cloth worn by ascetics.)
Then some ascetic, well-pleased, gave them an axe; and some a saffron, another a casual clothings.
And some, a thread for tying up their matted locks; and some gladly gave a twine for binding faggots with, and some ascetic presented them with a sacrificial pot; and some, a quantity of fire-wood; and some, a seat made of udumbara (The glamorous fig tree). And some exclaimed, 'Svasti'; and some joyfully cried, “May you be long-lived!" And all those ascetics of truthful speech conferred on them blessings.
The sages said Wonderful is the story! And, O you accomplished in all kinds of music! beautifully have you chanted and finished this poem, charming ear and heart, and conferring long life and prosperity, which will afford themes to poets.
And admired everywhere, on one occasion those singers were seen by Bharata's elder brother, in a street of Ayodhyā, sparsely scattered with stalls. And having had the brothers Kusi and Lava brought under his roof, that destroyer of enemies, Rāma, accorded those ones worthy of honour, a respectful reception. And having seated himself on a throne of excellent gold, in the midst of his brothers and counsellors, that lord, Rāma, beholding both the brothers, handsome and of modest demeanour, spoke to Laksmana, Bharata and Satrughna, saying, Do you listen to the story, fraught with excellent sense and composed in excellent measure, as sung by these ones endowed with the divine afflatus. And then he ordered the singers to begin.
Thereupon causing the down of the audience to stand on end, and ravishing their minds and hearts, they began to sing melodiously and distinctly and in as high a pitch as they could command, and in strains rivalling the notes of a Vīņā. And that song of their enchanted the ear of that assembly.
Rāma said, Although these Kuśa and Lava, of rigid penances, look like ascetics, yet they bear on their persons the signs of royalty. And, besides, the story conduces to my fame. Do you, therefore, listen to that history fraught with great worth!
And then commanded by Rāma, they began to chant according to the Märga mode, and Rāma seated in the midst of his court, was drawn to the music, anxious for the perpetuation of his history.
Having bade adieu to bears, monkeys and Rākşasas the long-armed Rāma began to live happily in the company of his brothers.
Thereupon afternoon, Lord Rāghava along with his brothers heard from the air the following sweet accents.
O gentle Rāma, do you with a delighted countenance behold me. O lord, know me as Puşpaka coming from the abode of Kuberu.
O foremost of men, at your command I did go there to carry him. But he said to me. “Having slain the irrepressible Rāvaņa in battle the highsouled Rama, the foremost of men, has conquered you.
I have greatly been delighted on the destruction of the vicious-souled Rāvana, with his relatives, sons and friends.
O gentle one, the great Rāma has conquered you in Lanka. I permit you, therefore to convey him.
You are the fit conveyance for traversing all regions. But my earnest desire is that you should take Rāma, the descendant of Raghu. Do, you therefore go there at pleasure without any sorrow.
Hearing this command of the high-souled Kubera I have come to you. Do you fearlessly accept me..
I am above the conquest of all the worlds. At the command of Kubera I shall valiantly transverse all regions carrying out your behests.
Hearing the words of Pușpaka, the highly powerful Rāma said to the returning car stationed in the welkin:
"O foremost of cars, Puspaka, if such be the case, do you come here; while the lord of wealth has commanded thus, I will not be blameable for had character."
Having said this and worshipped it with dried paddy, fragrant flowers and incense, Rāma, having long arms, addressed Puspaka. "Do you go and come here whenever I shall remember you. While proceeding by the welkin, O gentle one, be not sorry for our separation. And be not röbstructed in your course while traversing all the quarters.
Having been adored by Rāma and saying ‘so be it' Pușpaka L.oceeded towards its wished for direction.
And the holy Puşpaka car having thus vanquished, Bharata with folded palms, said to Rama, the delight of Raghu.
O hero, during your divine administration, we have seen many inhuman creatures and objects speak like men. During all these months since your installation subjects have not suffered from any disease. Even the most aged animals have not met with death. The female, without any risk, have been giving birth to children and all people are plump and delighted.
The delight of the citizens has been greatly increased, Oking. Indra has been pouring nectar-like showers in due time.
The wind is always delightful and wholesome. O king of men, the inhabitants of the city and provinces are all saying "we may have for ever such a king.
Hearing those sweet accents given vent to by Bharata, Rāma, the foremost of kings was greatly delighted
Beholding Rävaņa Slain by the high-souled Rāghava Räksasaees, stricken with grief, issued out of the inner appartments.
Stricken with grief and with dishevelled hairs they rolled in the dust albeit prevented again and again like to cows separated from their calves,
And coming out by the northern gate along with the Rakssas entering the dreadful arena of battle and searching their slain lord the shedemons cried piteously.
O lord, O husband, O our all" and moved along the battle field soaked in blood and filled with headless corpses.
With eyes full of tears and overwhelmed with the grief of their husband they began to move about like she-elephants without the lord of their herd.
Thereupon they beheld there on the earth the huge-bodied and the highly powerful and effulgent Rävaņa slain like red collyrium.
Beholding their lord lying down on the battlefield they all fell on his body like creepers tom assunder.
Some wept embracing him respectfullysome holding his feet and some placing themselves around his neck.
And some taking up his hand rolled on the ground and some were beside themselves (with grief) beholding the slain (Ravana's) countenance.
And some placing her head on his lap, and beholding his face, wept, bathing it with tears like a lotus enveloped with snow.
Seeing their husband Rāvaņa thus slain on the earth, they stricken with grief bewailing again and again in sorrow, wept profusely.
He by whom the king Vaisrabana was deprived of his flower car, who terrified the high-souled Gandharvas, ascetics and the celestials in battle field, who did not know of any fear from the Asuras, celestials, and the Pannagas, has now been overpowered by a man.
He whom the celestials, the Dānvas and the Rākşasa could not slay, has been slain in conflict by a man walking on foot.
He, who was incapable of being killed by the celestials, Yaksas and Asuras, has met with death like one devoid of prowess at the hands of a mortal.
Speaking in this wise, the she-demons, over powered with sorrow wept and bewailed again and again (saying).
Not hearing (the counsels) of your friends, always pointing out your welfare, you did bring Sītā, for your destruction as well as that of the Raksasas.
Although your brother Vibhīşana addressed you with words pregnant with your welfare-you, for your own destruction, out of your misgivings, did excite his anger and have (now) seen (the result thereof).
Have you returned Sītā the daughter of the king of Mithilā to Råma, this mighty and dreadful disaster, destroying the very root, would not have befallen us.
Rāma's desire would have been encompassed his friends would have been successful (through Vibhīşaņa) we would not been widowed and out enemies would not have got their desires fulfilled.
By there, Sītā was kept by force in captivity in a ruthless manner, and the Rākşasas, ourselves and yourself-all three equally have been slain.
O foremost of the Rākşasas, forsooth this is not your own folly-it is Accident that unite all things and it is accident again that bring about destrucion.
O you of huge arms-the destruction of the monkeys and the Rākşasas as well as that of yourself has been brought about by Accident.
When the course of accident is about to bring about result-wealth, desire, prowess or command-nothing is capable of with standing it.
Thus wept piteously the wives of the lord of Rakşasas like to so many she-elephants-rendered poorly, stricken with grief and with tears in their eyes.
On Rāma having stopped after speaking these pregnant words, the virtuous Bharata addressed the righteous Rāma attached to him subjects in an excellent speech on the banks of the Mandākinī, saying, “O vanquisher of foes, who is there is this world like to you?"
Pain does not afflict you, nor does pleasure exhilarate. Yourself the exemplar of even aged people, you refer to them on doubtful point (of morality).
‘Living like to dead and existing like to nonexisting', what shall make a person that has attained this intellectual state, grieve?
O lord of men, he that like to you understands the nature of the soul and its environment coming by any calamity, ought not to despond.
You resemble, O Rāghava, the god in strength, and are magnanimous, and truthful in promise, and know every thing and are endued with intelligence, Calamity, however unbearable it may be, should not overpower a person like yourself furnished with such virtues and cognizant of life and death.
The sin that in my absence from home has been perpetrated by my mean-minded mother does not find favour in my sight. Be you therefore propitious to me.
I am bound by the fetters of religion. For this it is that I do not by a severe penalty slay my wicked mother deserving of chastisement.
How having sprung from Dasaratha of righteous deeds and born of immaculate race, and knowing virtue and vice, can I commit such a reprehensible action?
Dasaratha is our superior, of meritorious acts, aged our king, a departed spirit, and our father, it is on account of this that I do not censure our father who is a deity to us.
O cognizant of virtue, what virtuous person conversant in morality, should, seeking the pleasure of his wife, commit such a sinful act devoid of both righteousness and interest?
'Creatures, as their end approaches, lose their sense this ancient adage has been illustrated in the world by the course the king has taken.
Do you, intent upon bringing about good, redeem the wrong that has been done by our sire through anger, ignorance and recklessness.
The son that repair the wrong done by his father by acting contrary to the latter is in this world considered really a son; but not he that acts otherwise.
Be you that (real) son (of the monarch). Do you not approve the action of your father, since what he has done is divorced from righteousness and is blameworthy.
Do you rescue all these, Kaikeyī, myself, my father, our friends and adherents, and the whole body of the citizens as well as the inhabitants of the provinces.
Where is the forest? And where is Ksatriya morality? Where are matted locks? And where is your government of the country? It behoves you not to act in such an untoward way.
Even this is the first duty of a Ksatriya, viz., getting oneself installed, by means of which, O highly wise one, he can compass the government of the people.
What base Ksatriya setting aside this indubitable morality, resorts to a dubious and inauspicious course, which should be followed by the old alone?
But if you be bent upon practising this austere morality, do you undergo this trouble, after having righteously ruled the four orders.
O you cognizant of morality, those versed in duty say that of the four modes of life, the life of the householder is the foremost. Why then do you wish to renounce the same?
I am inferior to you in learning, in position, and in birth. How can I then govern the earth, you existing?
Void of sense and quality, a body, and inferior to you in point of years, I, deprived of you, can not live.
O you cognizant of morality, do you, along with your friends, according to your proper morality rule this entire ancestral kingdom rid of its thorns and enjoying tranquillity.
Even here, O you cognizant of the Mantras, let all the subjects and the Rtvijas with Vasiștha, versed in the Mantras, install you.
Having been installed, go to Ayodhyā for the purpose of governing it, having with our assistance conquered your enemies by they strength, like Vāsava conquering (his foes) with the help of the Maruts.
Having freed yourself from the threefold debts, do you govern me, repressing your foes, and propitiating your friends with every gratification.
O noble one, to-day let your friends rejoice in consequence of your coronation. To day let those that intend to do you harm, being frightened, fly to the ten cardinal points.
O foremost of men, wiping out the disgrace of my mother, do you emancipate our sire from sin.
I beseech you with bent head. Be you merciful to me, to all our friends, and, O great lord, to all creatures in general.
But, if disregarding my solicitations, you wend from here to the forest, I shall go along with you.
Although thus besought and propitiated by Bharata with bent head, that lord of the earth, Rāma, possessed of strength, established in the words of his father, did not decide for going.
Witnessing that wonderful firmness in Rāghava, the people were at one and the same time delighted and depressed. They were aggrieved because he would not go to Ayodhyā; they rejoiced on seeing his firm resolution.
Then the Rtvijas, the citizens, and their leaders, and the mothers with their senses lost and with tears in their eyes, extolled Bharata as he was speaking thus; and, bowing down to Rāma, they directed their solicitations together.
Receiving this pleasant and beneficial mandate of his brother, Lakşmaņa speedily went to the abode of Sujajña, and finding thai vipra in the chamber where the sacrificial fire was maintained, worshipped him and addressed him, saying; "friend, come and behold the abode of that one of arduous deeds(Răma) renouncing his incoming installation.”
Finishing his prayers, Sujajña accompanied Lakşmaņa and arrived at the splendid mansion of Rama, filled with riches.
No sooner Rāma found that Brāhmaṇa versed in the Veda (Sujajña) arrive there, shining in effulgence like to the blazing fire, that he roes up from his seat along with Sītā, with clasped hands, and received him as if he had been the sacrificial fire itself, and offered gun excellent golden Angadas shining ear-rings, necklaces of jewels fastened together with golden strings, Keyuras, bracelets, and various other ornaments, and spoke to him, being desired by Sītā, the following words “O my gentle friend! do you by some servant send to your wife this necklace and Hemasutra and Sītā, the friends of your wife, also intends to give this Rasaná to your wife.”
On the eve of her going to the woods, she presents your self and your wife with Angadas of curious workmanship and elegant Keyuras.
Vaidehi wishes to present you with this fine bed-stead with its coverlet studded with various precious jewels.
I offer you, o great ascetic, with a thousand gold coins, this excellent elephant, called the destroyer of foes, which had been bestowed upon me by my maternal uncle.
Being addressed thus by Rāma, Sujajña accepted all those offers, and showered benedictions upon Rāma, Sītā, and Lakşmaņa.
Thereupon Rāma spoke to his beloved considerate and fair-speaking brother, the son of Sumitrā, the following pleasant words, like to Brahma addressing the Lord of celestials.
O son of Sumiträ, do you invite the excellent Brāhmaṇas, Agastya and Viśvāmitra, and adore them, O Raghava, by conferring upon them gems, as people cherish corn with water.
And, O mighty armed one, do you worship them, O Raghava, with a thousand cows, gold, silver, and various precious jewels.
Do you confer upon that good Brāhmaṇa, the preceptor of the Tittirīya portion of the Vedas, who crowns Kausalyā with blessings every day, silk cloth, conveyances, maid-servants, and such other things, till the twice-born one is satisfied.
Do you propitiate the worshipful Citraratha, who is our charioteer and counsellor and of advanced years, with precious jewels, clothes, wealth, with all kinds of beasts and a thousand cows. Do you confer upon those Brāhmaṇas, O son of Sumitrā, who live under my protection, studying the Katha section of Yajur Veda, with staffs in their hands. a grant of eighty mules loaded with jewels, of a thousand miles of pines, and of a thousand cows, for curd and clarified butter. They are always inactive, being constantly engaged in Vedic studies, and are greatly slothful though having a taste for delicious food, and are always esteemed by great men; to each of all those Brahmanas, who always come to Kausalya, do you, O Laksmana, make a grant of a thousand gold coins, and offer to them all such gifts as may please my mother.
Thereupon Laksmana, that best of men, distributed amongst all these Brāhmaṇas all the entire riches as ordered by Rāma like to the Lord of wealth.
Seeing his dependants in a wretched plight, shedding tears continually, Rāma proffered to them various articles for their maintenance, and said, Do you occupy in turn until our return my rooms as well as Laksmana's.
Having spoken thus to all those dependants who were racked with great sorrow, Rāma ordered the Treasury officer to bring his riches there.
There at, the servants brought all his riches and collected them in great heaps.
Rāma, the best of men, together with Laksmana, distributed them amongst the Brahmanas, boys, the old, and the poor.
There lived in that quarter a Brāhmaṇa of a tawny colour, by name Trijata, descended from the line of Garga, earning his live-hood by digging the earth with spades and ploughs.
His young wife with her little children, struggling with poverty, spoke thus to the old Brāhmaṇa. “Throwing aside your spades and ploughs, do you hear my words. Go and see the virtuous-souled Rāma, and you are sure to get something from him now."
Hearing these words of his wife. Trijata, shining in effulgence like to Bhſgu and Angirā, covering his body with a torn piece of cloth, proceeded towards Rāma's abode with his wife, and going on in a speedy and uninterrupted course, reached at last the royal abode and spoke to Rama thus:
O mighty son of the King! a poor man am I, having a number of children. I maintain my family by digging the earth; do you therefore look upon me mercifully.
Whereupon Rāma replied laughing: "I have not distributed as yet even one thousand of my cows. Do you hurl this rod, and you are the master of all those cows occupying the space at the extremely of which this rod shall fall."
Upon this, swiftly tightening the cloth around his waist, Trijața firmly grasping the rod hurled it with a mighty force.
The rod, hurled off his hands, fell on the other side of the river Sarayū in the midst of many thousand bullocks.
Seeing this, the virtuous-souled Rāma despatched to the hermitage of Trijata all the cows that lay extending up to the banks of the river Sarayū, and consoling him afterwards accosted him with the following words. “Be not offended."
I acted thus only as a matter of joke. I asked you to do this only with the object of knowing whether you had the power to hurl this rod. Do you ask of me now anything you like.
Truly do I speak that you should not hesitate. I am ready to devote my wealth to the services of the Brāhmanas. And the wealth I have earned will conduce to my favour, if I can apply it to your service.
Then Trijata, being pleased with the accession of cows, went away along with his wife, showering happiness and joy.
Rama of great manliness afterwards distributed with proper respect and due welcome all his wealth amassed by righteous means amongst the Brāhmaṇas, friends, servants and the poor, according to the recommendation of his friends.
Sanjaya said Thereafter, Bhishma the son of Shantanu advanced with his troops, and he formed his own troops in the array known as Saravatobhadra.
Kripa, Kritavarma, the mighty car-warrior Shaivya, Shakuni, the ruler of the Sindhus, and Sudakshina, the ruler of the Kambojas,
All these, O Bharata, accompanied by Bhishma, and along with your sons stationed themselves in the van of all the troops, and in the very head of the Kaurava array.
Drona, Bhurishravas, Shalya and Bhagadatta. O sire, clad in mail, stood defending the right wing of that array.
Ashvathama, Somadatta, and the two princes of Avanti, both mighty car-warriors, supported by a large division, defended the left wing.
King Duryodhana, surrounded by the Trigaretas on all sides, stood, O monarch, O Bharata, in the centre of the array facing the Pandavas.
That foremost of car-warriors Alambusha, and the mighty car-warrior Shrutayu, cased in Armour, stood in the rear of the array behind all the troops.
Thus, O Bharata, your warriors, having formed this mighty array and cased in Armour, appeared as if leaping forward.
Then king Yudhishthira and that son of Pandu, Bhimasena, and Nakula and Sahadeva the two sons of Madri,
All cased in mail, stood in the van of their array at the front of all the troops. Dhrishtadyumna, Virata, the mighty carwarrior Satyaki.
All these warriors stood prepared for battle, with their mighty divisions desirous of destroying the ranks of the enemy. Shikhandin, Arjuna, the Rakshasa Ghatotkacha,
The mighty-armed Chekitana, the highly puissant Kuntibhoja, all these, o mighty monarch, stood ready for fight, surrounded by their large divisions.
That fierce bow-man Abhimanyu, the highly powerful Draupada, and the Kaikeya brothers, cased in Armour, stood ready for combat.
Thus the heroic Pandavas forming this mighty and invincible contrary, stood, cased in mail, prepared for the ensuing struggle.
Your warriors, o king, supported by large divisions and placing Bhishma at their head, charged, putting forth all their energies, the sons of Pritha on the field.
So also, O king, the Pandavas headed by Bhimasena himself, and desirous of wining victory, rushed to battle with a view to cncounter Bhishma.
With their war-cries and confused uproars and the blarc of Krakachas and sound of drums, cymbals, cow-horns, and panavas, and the roars of their elephants.
And with fierce yells, the Pandavas rushed to battle. With the sound of our drums, cyrnbals conchs, Dundubhis,
With fierce war-dries, and other kinds of shouts, hastily did we advance to meet the foe,
All inflamed with rage. Thereupon ensued an awful and fierce engagement, in which the soldiers, rushing at one another, smote one another down.
Then the earth began to tremble with the loud din. Birds uttering fierce shrieks hovered over our heads.
The sun that had risen in all splendor, now became bedimmed in effulgence; and dreadful winds began to blow portending ominous results.
Fearful jackets yelling terribly roved there, harbingering, Omighty monarch, a great carnage.
The points of the compass, 0 king, appeared to be blazing, and showers of bones mixed copiously with blood.
Tears dropped from the eyes of the animals that were all weeping; and O ruler of men, preyed upon by anxiety, they frequently discharged urine.
O foremost of the Bharatas, fierce war-cries of heroes were drowned by the terrible uproar uttered by Rakshasas and cannibals.
Jackals, vultures, crows and dogs yelling various shrieks, began, O sire, to pounce and swoop down the ranks of soldiers.
Blazing meteors, striking against the solar disc, began to drop down suddenly on earth portending mighty terrors.
Thereafter the two mighty arrays of the Pandavas and the Kauravas, during that dreadful fight, began to shake owing to the tremendous din produced by the blare of conchs and the sound of drums, like forests shaken by the tempest.
The din that was produced by the two armies teeming with royal warriors, and horses, which have encountered each other in an inauspicious moment, became deafening, like that made by the ocean when it is lashed into fury by the tempest.
Vaishampayana said : Having been thus addressed by Shaunaka, the son of Kunti, Yudhishthira, conting to his priest, thus spoke to him in the midst of his brothers.
Yudhishthira said: The Brahmanas, learned in the Vedas, are following me who am departing. Afflicted with many calamities, I am unable to support them.
I cannot forsake them, but I have no power to provide them with their sustenance. O exalted one, tell me what should be now done by me.
Vaishampayana said : After reflecting for a moment to seek out the (proper) course by the help of his Yoga prowess, that foremost of all virtuous men, Dhaumya, thus spoke to Yudhishthira.
Dhaumya said : In the days of yore, all living beings that had been created were greatly afflicted with hunger. Thereupon Savita (sun) took compassion on them, as a father (does to his children). Going to the Northern declension, the sun drew up water by his rays and then coming back to the Southern declension and having centered his heat in himself, he stayed over the earth.
While the sun so stayed, the lord of the vegetable world (moon), converting the effects of the sun's heat (vapours) created the clouds.
Thus it is the sun himself who, being drenched by the lunar influence, is transformed from the sprouting of seeds into holy vegetables furnished with the six tastes. It is this which constitutes the food of all creatures on carth.
Thus the food which supports the lives of creatures is the sun and therefore he is the father of all creatures. Therefore take shelter in him.
All illustrious kings of noble birth and great deeds are known to have delivered their people by practising high asceticism.
Dhaumya, Kartavirya, Vainya and Nahusha all protected their subjects from dangers by virtue.of ascetic meditation and vows.
Therefore, O descendant of Bharata, O virtuous one, as you are purified by acts, you too, like like them, support virtuously the Brahmanas by entering upon a life of austerities.
Janamejaya said : How does, for the sake of the Brahmanas, that foremost of the Kurus, king Yudhishthira, worshipped the sun of wonderful appearance?
Vaishampayana said : O king, (first) purify yourself and (then) withdrawing your mind from all (the worldly) objects, (at that appointed hour) hear it with all attention. O king of kings, appoint a time. I shall (then) tell you everything in detail.
O high souled one, listen to the one hundred and eight names (of the sun), as they were told by Dhaumya to the greatly illustrious son of Pritha (Yudhishthira).
Dhaumya said : Surya, Aryama, Bhaga, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastiman, Aja, Kala, Mrityu, Dhata, Prabhakara, Prithivi, Apa, Teja, Kha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha, Angaraka, Indra, Vivashvana, Dirtangshu, Suchi, Souri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaishravana, Yama, Vaidyutagni, Jatharagni, Aindhana, Tejaspati, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta, Dvapara, Kali, Kala, Kastha, Muhurta, Kashyapa, Yama, Kshana, Samvatsarakara, Ashvatha, Kalachakra, Vibhavasu, Purusha, Sashvata, Yogin, Vyakta, Avyakta, Sanatana, Kaladhyaksha, Prajadhakshya, VishBakarman, Tamanooda, Varuna, Sagara, Ansa, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Srashta, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Karmaprada, Sarvatamukha, Jaya, Vishala, Varada, Manas, Suparna, Bhutadi, Sighraga, Pranadharna, Dhanvantari, Dhumaketu, Adideva, Aditisuta, Dvadasatma, Aravindaksha, Pitri, Matri, Pitamaha, Svargadara, Prajadvara, Mokshadara, Prasanatma, Vishvatima, Vishvatamukha, Characharatman, Sukshatma and the merciful Maitra.
These are the one hundred and eight names of immeasurably effulgent Surya as told by the self-created (Brahma).
O Bhaskara (sun), who blazes like gold or fire, who is worshipped by the celestials, the Pitris, the Yakshas and who is adored by Asuras, Nishacharas and Siddhas, I bow you for the acquisition of prosperity.
He who recites with fixed attention this hymn at sunrise, obtains wife, offspring, riches and the memory of his former existence. Men always get patience and memory (by reciting it).
Let a man, concentrating his mind, recite this hymn of the foremost of gods (the sun). He will be proof against grief, forest-fire and ocean; and he will obtain every object of desire as he will wish for.
Vaishampayana said : Having, heard these words uttered by Dhaumya suitable to the occasion, Dharmaraja (Yudhishthira), moved by the desire of supporting the Brahmanas of controlled and pure souls and of austere vows, began to observe excellent asceticism. Worshipping the sun with flowers and other articles and turning his face towards the lord of day (the sun), he bathed in the water. That virtuous minded man became rapt in Yoga, living on air ard becoming a victor over his passions.
Purifying himself with the touch of the Ganges water and restraining his speech, he practised Pranayama (one of the processes of Yoga) for some time and he then recite this hymn of praise.
Yudhishthira said: O sun, you are the eye of the universe. You are the soul of all corporeal existence. You are the creative organ of all things. You are the acts of all religious men.
You are the refuge of all Sankhyas (the followers of Sankhya philosophy) and you are the support of all Yogins (the followers of Yoga philosophy). You are the door with bolts : unfastened, you are the refuge of men aspiring to salvation.
You support the world, you make it manifest; you purify it and support it from compassion.
The Brahmanas, learned in the Vedas, adore you by coming to you in proper time and by reciting the hymns from the respective branches (of the Vedas what each of them follows). You are the adored of the Rishis.
The Siddhas, the Charanas, the Gandharvas, the Yakshas, the Guhyakas and the Nagas, being desirous of obtaining boons, follow your moving celestials car.
Thirty three gods, with Upendra (Vishnu) and Mahendra (Indra) and the Vaimanikas (an order of celestials) have all attained success by worshipping you.
By offering you garlands of the celestials Mandaras (celestials flowers), the best of the Vidyadharas have obtained all their desires. The Guhyakas and the seven orders of the Pitris, both divine and human, have attained superiority by adoring you. The Vasus, the Marutas, the Rudras the Saddhyas, the Marichipas, the Valkhilyas and the Siddhas have (all) attained prominence by bowing to you.
There is nothing that I know in the whole of the seven worlds including that of Brahma which is beyond you. There are other beings both powerful and great, but none of them possesses lustre and prowess as you do. All light is in you. You are the lord of all light. In you are the elements, you are knowledge and you are all the ascetic properties. The discuss, by which the wielder of the Saranga (the bow of Vishnu) humble the pride of the Asuras and which is furnished with a beautiful have, was made by Vishvakarma with your effulgence.
You draw by your rays moisture from all corporeal existence and from plants and liquid substances in summer. You pour it down (on the earth as rain) in the rainy season.
Your rays are warm and they scorch (things). Becoming clouds they roar and flash lightning; they pour down showers when the scason comes.
Neither fire, nor shelter, nor woolen blankets give greater comfort to one in cold than what is got from your rays.
You illuminate by your rays the whole earth with her thirteen islands. You alone are (ever) engaged in doing good to the three worlds.
If you do not rise, the universe becomes blind. The learned men cannot employ themselves in the attainment of Dharma, Artha and Kama.
It is through your grace that the Brahmanas, Kshatriyas and Vaisyas are able to perform Adhana, Pashabandha, Ishti, Mantra, Yajona and Tapakrya (names of various duties, sacrifices and vows.)
Those that know all about the Time say that you are the beginning and the end of the Brahma day which consists of full one thousand Yugas.
You are the lord of the Manus, of the sons of Manus, of the universe, of mankind, of the Manvantaras and of all lords.
When the time for final dissolution comes, the Samvartaka fire, born of your anger, only exists and reduces the three worlds to ashes.
Clouds of various colors, born of your rays, accompanied by Airavata (Indra's elephant) and the thunder, produce the appointed deluges.
Dividing yourself into twelve parts and becoming as many suns, you then drink up the ocean with your rays.
You are called Indra, you are Vishnu, you are Rudra, (you are) Prajapati, you are fire, you are the subtle mind, you are the lord and the eternal Brahma.
You are Hansa, you are Savitri, you are Bhanu, Anshumali, Vrishakapi, Vivasvana, Mihira, Pusha, Mitra and Dharma. You are thousand-rayed sun, you are Tapana, the lord of rays. You are Martanda, Arka, Ravi, Surya, Sharanga, the maker of the day. Dibakara, Saptasapti, Dhamakeshin, Virochana, Ashugami, Tamoghna and Haritashva.
He who reverentially worships you on the sixth or the seventh lunar day with humility of mind obtains the grace of Lakshmi (goddess of wealth.)
Those that adore and worship you with undivided attention are delivered from all dangers, agonies and afflictions.
Those that believe you in everything becoming freed from all disease and all sins, grow happy in all their life.
O lord of all food, you should grant me abundance of food to entertain all my guests with reverence.
I bow to all your followers that have taken your feet, (namely) Mathara, Aruna, Danda and others including Asani, Kshubha and others. I also bow to the celestials mothers of all creatures, namely Kshubha and Maitri and to the others of the class. Let them deliver me who am suppliant (at their feet).
Vaishampayana said : Thereupon the sun became gratified and that maker of day, self-luminous and blazing like fire, appeared before the Pandava (Yudhishthira).
The Sun said: You shall get all that you desire to have. I shall provide you with food for all the twelve years (of your exile).
O king, accept this copper vessel that I present you. O man of excellent vows, so long the Panchala excellent vows, so long the Panchala Princess (Draupadi) will hold this vessel without partaking of it contents-fruits, roots, meat and vegetables, cooked in your kitchen-the four kinds of food, shall from this day be (there) inexhaustible. You shall regain your kingdom on the fourteenth year from this.
Vaishampayana said : Having said this, the deity (Sun) then and there vanished away.
He, who with the desire of obtaining a boon, recites this hymn concentrating his mind with ascetic abstraction, obtains it from the sun, however difficult of acquisition it may be.
A man or a woman that recites or hears this hymn day after day, if he or she is desirous of a son, obtains one; if desirous of wealth, cbtains it; and if desirous of learning, obtains it. The man or woman who always reads it in the two twlights (early morning and evening).
Is delivered from danger and is freed from the bonds. This hymn was given of old to the high-souled Shakra.
From Shakra it was obtained by Narada and from Narada by Dhaumya. Receiving it from Dhaumya, Yudhishthira obtained all that he desired.
It is by the virtue of the hymn one may win victory in a war and acquire immense wealth. Making one freed from all sins, it leads a man to the region of the sun.
The virtuous son of Kunti (Yudhishthira), having obtained the boon, rose from the water. He then took hold of Dhaúmya's feet and then embraced his brothers.
O lord, the Pandava (Yudhishthira), going to the kitchen with Draupadi and being duly worshipped by her, began to cook food.
The food, however little that was cooked, becoming four kinds increased and become inexhaustible. Who them he (Yudhishthira) fed the Brahman.
After the Brahmanas had been fed and his younger brothers also, Yudhishthira himself ate the food that remained and which was called Vighasa.
After Yudhishthira had partaken his food, the daughter of Prishata (Draupadi) took what remained. After Draupadi had taken her meal, the food became exhausted. The lord (Yudhishthira) as resplendent as the sun thus obtaining the boon from the sun, entertained the Brahmanas agrecable to their wishes. Obedient to his priest, he performed sacrifices with due Mantras and according to the ordinances and Shastras on auspicious lunar days, constellations and conjunctions.
Thereupon the Pandavas, blessed by the auspicious rites and, accompained by Dhaumya and surrounded by the Brahmanas, set out for the forest of Kamyaka.
Damayanti said : OKeshini, do you go; and know who that charioteer is, sitting down on a side of the car, most unsightly and with short arms.
O gentle one, O blameless one, approaching him and becoming careful, do you ask his welfare; and do you enquire all the particulars about this person.
I am greatly afraid, lest this person be king Nala himself. For so great is the satisfaction of my mind, as also the easiness of my heart regarding this matter.
O one of beautiful waist, unblameable one, after you have finished your enquiry, tell him the words of Parnada and understand his reply to them.
Brihadashva said: Thereupon the female messenger carefully approached Bahuka and addressed him, while blessed Damayanti looked from her palace what would come to pass.
Keshini said: O best of men, O excellent of persons, you are welcome! I wish you prosperity! Now listen to the words of Damayanti with attention.
When did you start! What did you come here for? Tell me all the particulars; for the daughter of the king of the Vidharbhas wishes to hear all about these.
Bahuka said: The high-souled monarch of Koshala had learnt from a Brahmana that there would be held a second Svayamvara of Damayanti.
Hearing this, the monarch and myself as his charioteer, set out with excellent steeds, that are capable of travelling one hundred yojanas and that are as fleet as the wind itself.
Keshini said: Whence is the third among you come? And, again, whose (son) is he? Whose (son) are you and how has this work been performed by you?
Bahuka said : Indeed, he is the charioteer of righteous Nala; and is known by the name of Varshneya. O blessed one, after Nala had been deprived of his kingdom, he came to the royal son of Vangasura.
I am too, well versed in the management of horses, and hence I have been appointed as a charicteer. King Rituparna himself appointed me to be his charioteer as well as his cook.
Keshini said: O Bahuka, Varshneya perhaps knows where has king Nala gone. He also may have told you about him.
Bahuka said: Having brought here the children of Nala, of golden deeds, he (Varshneya) then repaired to wherever he wished. Indeed, he does not know where the king of the Nishadhas is.
O glorious one, no other person knows the whereabouts of king Nala; for a king (in distress) roves about in the world unawares and with an unsightly appearance.
Nala's self only knows Nala; and she also knows him, who is his second self. Indeed, Nala never shows his own marks anywhere.
Keshini said : The Brahmana, who had first gone to the city of Ayodhya, uttered again and again these expressions, suitable to the lips of a female:
"O gambler, O dear one, where have you gone, tearing off half my garment and forsaking me, your devoted and beloved wife, asleep in the forest.
Indeed, she herself, enjoined by you, remains there, expecting to receive you, clad only in half a piece of cloth and burning whole day and night in sorrow.
O monarch, O mighty one, as she is incessantly lamenting for that distress; so be you kind and give answer to her words.
O high-minded one, do you recite that story agreeable to her, which words that blameless daughter of Vidharbha wishes to hear.”
Hearing these words (as above), you formerly gave answer to the Brahmanas. As you did before, so do now; for the daughter of the king of the Vidharbhas wishes to hear them in detail.
Brihadashva said : O descendant of the Kuru race, hearing these words of Keshini, Nala's heart became afflicted with grief; and his eyes, too, were filled with tears.
Having suppressed his grief and burning with sorrow, the lord of the earth uttered again these words in a voice choked with tears.
Bahuka said: Chaste women, falling in distress, protect themselves by their own efforts and thus doubtlessly obtain heaven.
The women, that are the best, become never angry and hold their lives, protected by the armour of good character, even if they be left by their husbands.
Because she has been abandoned by one, who himself has fallen in distress and who is foolish and deprived of all happiness. She, therefore, should not be angry.
The lady of unchanging youth should not be angry with one, who deprived of his cloth by the birds, while seeking his food in the forest, is ever burning in grief.
Behaved well or badly, the lady should not be angry with her husband, when he is in that miserable condition (that he is deprived of his kingdom and happiness); and also he is overtaken by hunger and distress.
O Bharata, while speaking these words, Nala, afflicted with calamity, could not check the flow of his tears and began to weep bitterly.
Thereupon Keshini went away and informed everything to Damayanti regarding that discourse (between herself and Nala), as also the overtaking of his calamity.
Yudhishthira said : O great sage, I do not grieve so much for myself or for these my brothers or for the loss of my kingdom as (I do) for this daughter of Drupada.
When the wicked-souled (sons of Dhritarashtra) gave us pain at the game of dice we were delivered by Krishna. (But) Jayadratha forcibly carried her off even from the forest.
Have you ever seen or heard of a lady as highly fortunate and as devoted to her husband as the daughter of Dripada?
Markandeya said : Hear, O king Yudhishthira, how the princess Savitri attained to all the high virtues of chaste ladies.
Among the Madra there was a pious, exceedingly virtuous and a high-souled king devoted to the ministrations of the Brahmanas, firm in promise and of subdued passions.
This king, who was called Ashvapati was ever engaged in sacrifices, the foremost of the benevolent able loved by the people of the cities and provinces and was devoted to the welfare of all creatures.
But that truthful and self-controlled monarch having no offspring, was much pained when he was far advanced in years.
And in order to be blessed with children, he observed rigid vows, partook of moderate food at the proper time, led the Brahmacharya (mode of) life and subdued his passions.
That most exalted of kings (daily) offered ten thousand oblations to Savitri and partook of a moderate food at the sixth portion of the day.
He observed (all) these vows for eighteen years and when the eighteenth year was complete, Savitri was pleased with him.
And O monarch, rising from the sacrificial fire with great delight, she appeared before the king and desirous of conferring boons addressed the monarch thus,
Savitri said: "O king, I have been pleased with your Brahmacharya life, purity, self-control, observance of vows and all your endeavours and devotion.
O Ashvapati, O king of Madra, ask for whatever boon you desire. You should, however by no means disrespect virtue.
Ashvapati said : Desirous of attaining virtue, I have observed all these vows so that I may have children. O goddess, many numerous sons, woryour of my race, be born to me.
O goddess, if you are pleased with me, then I pray for this boon. The Brahmanas have told me that one attains to the crowning merit by having children.
Savitri said : Aware of your intentions before hand, I spoke about your sons to the divine Grandsire (Brahma).
O virtuous one, you will, through the grace of that self-existent lord, have soon a highlyenergetic daughter on earth.
I gladly tell you all this at the command of the Grandsire; you need not, therefore, make any reply.
Markandeya said : The king then bowing assent to the words of Savitri and saying "be it so," pleased her again and said "may this soon happen."
When Savitri had disappeared the king entered his own city. And that hero began to dwell in his kingdom and govern his subjects righteously.
Some time having elapsed that king observant of vows, begot offspring in the womb of his eldest queen devoted to religion.
O best of the Bharata, the embryo in the womb of the princess Malavi began to increase like the lord of the stars in heaven, during the lighted fortnight.
And at the proper time she gave birth to a daughter with eyes resembling lotus. And that best of kings gladly performed her natal rites.
And as Savitri gladly gave (him) that daughter on account of the king (daily) offering her oblations, both her father and the Brahmanas named her Savitri.
The king's daughter (gradually) grew up like the very embodiment of Sri (Lakshmi). And that damsel, in time stepped into youth.
Seeing that slender-waisted damsel of robust hips and looking like a golden image, people thought "we have got a goddess."
And oppressed by her, energy none could marry that girl of lotus-like eyes who seemed as if blazing in splendour.
Then on a Parva day, Savitri, observing fasts, bathing her head and approaching the family deity caused the Brahmanas to offer oblations to the sacrificial fire in accordance with due rites.
Then taking the flowers and garlands with which she worshipped the deity, Savitri looking like the very embodiment of Sri, repaired to her high-souled sire.
And bowing down to the feet of her father and offering him those flowers and garlands, that highly beautiful damsel with joined-hands stood beside the king.
Seeing that his daughter (beautiful), as a goddess, attained her puberty and was not courted by suitors, the king became sorry.
The king said: Daughter, the time for giving you away is arrived. (But) none asks me (for your hand). Do you, (therefore) seek for a husband as qualified as you.
Speak of that person, to me, whom you desire (for your husband). Choose, whom you like, for your husband. I will (afterwards) on (due) deliberation give you away (to him).
Hear, O auspicious girl, as I tell you the words, which I have heard the twice-born ones to recite from the sacred books.
That father who does not give away his daughter in marriage, is blamed. That husband who does not enjoy his wife during her courses is also blamed. And that son, who does not maintain his mother in her widowhood, meets with disgrace.
Hearing these my words do you speedily go in search of a husband. Act in such a way that we may not be blamed by the gods.
Markandeya said : Addressing thus his daughter and his old ministers, (the king) gave orders to make preparations (for their departure) and said "go".
(Thereupon), she, (gentle and meek) as a fernale ascetic, bashfully bowing down to the feet of her father, set out without hesitation, in obedience to the commands of her sire.
Seated on a car of gold and surrounded by the ministers, she visited the delightful hermitage of the royal sages.
O son, there bowing down to the feet of the elders and the revered, she visited all the forests one after the other.
Thus giving away riches in all the Tirthas, the king's daughter travelled over all those places inhabited by the foremost of the twiceborn ones.
The Hawk said: All the kings of earth call you virtuous. Therefore why do you perform an act which is not in accordance with Dharma?
O king, I am oppressed by hunger; do not withhold from me my ordained food on the belief that you are thus gaining virtue, whereas you are not.
The King said: O great bird, this one is afflicted with the fear of you; and desirous of escaping from you it has come in a fury to me for protection.
O hawk, why do you not see that it is a great virtue for me not to give up this pigeon which has thus come to me?
O hawk, this pigeon is seen to tremble with fear; it is agitated, it has come to me for protection of its life. It is not proper for me to forsake it.
He who kills a Brahmana and the mother of men (cow) and he who forsakes one who seeks his protection, both commit equal sin.
The Hawk said : O ruler of earth, all creatures exist on food. The animals are nourished and sustained by food.
A man can live many days even after forsaking his dear ones, but be cannot live long after abstaining from food.
O king, my life will depart today if deprived of food. Leaving my body it would fearlessly go away to other ways.
O virtuous-minded one, at my death my wife and children will perish. By protecting the pigeon you do not (at all) protect many lives.
The virtue, that stands in the way of another virtue, is (really) unrighteousness. O truthful king, that virtue true virtue which is not conflicting.
O ruler of earth, after comparing the opposing virtues and weighing their comparative merits, one ought to espouse that which is not opposing. Where there is no confliction, one should adopt that virtue which preponderates.
The King said : O excellent bird, as you speak words fraught with good, (may I ask) are you the king of birds, Suparna (Garuda)? I have not the least doubt that you are learned in all the precepts of virtue.
As you speak many and various words of virtue, I do not see there is anything in respect with it which you do not know.
O bird, why do you consider, it virtuous to forsake one who seeks one's protection? Your attempt is only to search for food.
You can appease you hunger with some other food which would be more plentiful. I am perfectly willing to procure for you any sort of food that would be palatable to you, whether it be an ox or a boar or a deer or a buffalo.
The Hawk said: O great king, I am not desirous of eating a boar or an ox or any other kind of beasts. What have I to do with any other food?
O ruler of earth, O best of Kshatriyas, give me therefore this pigeon which is the food ordained to me by the celestials.
O king, that the hawks eat the pigeons, is an eternal law. Do not get on a plantain tree not knowing its want of strength (to support you).
The King said : Oranger of skies, I am willing to give you this kingdom of my dynasty and all wealth and also all that you desire to have,
O hawk, O excellent bird, with the exception of giving up this pigeon which has come to me for protection. Tell me what I shall have to do for the deliverance of this bird, I shall not give you this pigeon.
The Hawk said : O Ushinara, O ruler of men, if you have so much affection for the pigeon, then cut a portion of your flesh and weigh it against this pigeon.
O excellent king, when you flesh would be equal in weight with this pigeon, give it then to me and I shall be then satisfied.
The King said : O hawk, I consider your this request as a favour. I shall give you my own flesh weighing it against the pigeon.
Lomasha said: O son of Kunti, O lord, cutting off his own flesh, that virtuous king weighed it against the pigeon.
But when he found that the pigeon was more heavy than this flesh (thus cut and placed in the scale), the king Ushinara again cut (some more) flesh (from his body) and placed it (in the scale).
When portion after portion of his flesh had been added to weigh against the pigeon and no more flesh was left on his body, he then himself mounted on the scale.
The Hawk said : O virtuous king, I am Indra. The pigeon is the carrier of the sacrificial Ghee (Agni). In order to test your virtuous merit, we came to your sacrificial grounds,
O king, as you have cut off your flesh from your body, your glory will be resplendent.
O king, as long as men will speak of you on earth, so long will your glory endure and eternal region would be reserved for you.
Lomasha said: Having said this to the king, he (Indra) again went to heaven. And the virtuous Ushinara also, after filling heaven and earth with the merit of his pious deeds, went to heaven in an effulgent form. O king, yonder is the residence of that illustrious king.
Behold it which is holy and capable of cleansing sins. O king, here are always seen the celestials and eternal Rishis and also virtuous and high-souled Brahmanas.
Vaishampayana said : That greatly powerful man (Pandu; was there engaged in the best of asceticism) and he soon became the favorite of all the Siddhas and Charanas.
O descendant of the Bharata race, he was devoted to the service of his preceptors; he was free from vanity; he was self controlled and master over his passions. The powerful man went to heaven by his own prowess.
He became the brother of some and the friend of others, the others again treated him as their own son.
O best of the Bharata race, after a long time Pandu acquired those great and sinless ascetic merits, by which he became like a Brahmarshi.
On a new moon day the Rishis of rigid vows assembled together and were about to start with the desire of seeing Brahma.
Seeing the Rishis about to start, Pandu said, "O best of eloquent men, tell me where you are going."
The Rishi said : There will be a great assemblage of highsouled celestial Rishis and Pitris in the abode of Brahma. We shall go there; we are desirous of seeing the self created (Brahma).
Vaishampayana said : Pandu suddenly rose with the desire of going with the Rishis and reaching the heaven. When he was about to start with his two wives in a northerly direction from the mountains with the hundred peaks, the ascetics addressed him thus.
"In our northward march, ascending the king of mountains, higher and higher we have seen many delightful and inaccessible regions, on the breast of the hill. (We have seen) the retreats of the celestials, Gandharvas and Apsaras, with hundreds of places resounding with the sweet note of celestial music. (We have seen) the gardens of Kubera, laid out on even and uneven grounds.
(We have seen) the banks of great rivers and mountain caverns. There are regions (on that mountain) everlastingly covered with snow and devoid of birds and beasts and trees.
There are some places, where are very dangerous caves that they are perfectly inaccessible and unfit for habitation. Not to speak of other creatures, even birds can not cross them.
"The only thing that can go there is air and only beings, Siddhas and great Rishis. O best of the Bharata race, these princesses are unaccustomed to hardship; how will they ascend those heights of the king of mountains? Therefore, do not come with us.'
Pandu said: O greatly fortunate ones, it is said that there is no heaven for a sonless. I am sonless. I speak to you in sorrow. O great ascetics, I am sorry, because I have not been able to free myself from the debt I owe to my forefathers.
In the dissolution of my body, my ancestors are sure to perish. Men are born in this world with four debts.
(The name of debts) namely the debts due to the ancestors, the celestials, the Rishis and other men. They must be discharged with virtue. It has been established by the learned men that no regions of bliss exist for those who neglect to pay in due time these debts. The celestial are paid (gratified) by sacrifices, the Rishis by study and meditation.
The Pitris by begetting children and performing Shraddha and the other men by humanity and kindness, I have virtuously discharged my debts to the celestials, Rishis and other men. But there are those (Pitris) who are sure to perish at the dissolution of my body. O ascetics, I am not as yet free from the debt I owe to my ancestors.
The best of men were born to beget children to discharge that debt. As I was begotten by the great Rishi on the field of my father, so should children be begotten on my soil (wives).
The Rishis said : O virtuous minded man, O king, there is progeny for you that will be sinless, greatly fortunate and like the celestial themselves. We see this with our prophetic eyes. O best of kings, therefore, accomplish the purposes of the celestials by your acts.
The intelligent man who acts with deliberation always obtains good fruits. Therefore, O king, you should exert yourself. The fruits you will obtain is visible. You will surely obtain accomplished and agreeable sons.
Vaishampayana said : Having heard these words of the ascetics and remembering the loss of his procreative power owing to the curse of the deer, Pandu began to reflect. He told his lawfully wedded wife, illustrious Kunti, in private, “Try to raise offspring at this emergency.
O Kunti, the wise expounders of the eternal religion say that son is the source of virtuous fame in the three worlds, Sacrifices, gifts in charity, ascetic penances and carefully observed vows, do not free a sonless man from his sins.
O lady of sweet smiles, knowing all this, I am certain that sonless as I am, I shall not obtain the regions of felicity.
O timid lady, as I was formerly addicted to cruel acts and led a vicious life, I have lost my power of procreation by the curse of the deer.
O Pritha, the religious books mention of six kinds of sons who are both heirs and kinsmen and six kinds more who are not heirs, but kinsmen. I shall speak of them; listen to me.
(They are), Aurasa (the son begotten by one's own self on his own wife), Pranita (the son begotten on one's own wife by an accomplished person), Parikrita (the son begotten on one's wife by a man for a pecuniary consideration), Paunarbhava (the son begotten on a wife after her husband's death), Kanin (the son born in the maidenhood), Kunda (the son born of a women who had intercourse with four persons), Datta (the son given by another), Krita (the son bought from another), Upakrita (the son coming to one out of gratitude), Svayam upagata (the son coming himself to give him away), Sahodha (the son born of a pregnant bride), Hina Yonidhrita (the son born of a wife of a lower caste.)
On the failure of getting offspring of the first class, the mother should try to get the offspring of the next class and so on. At the time of emergency (failure of offspring), men raise up sons by their accomplished younger brothers.
O Pritha, the self created Manu has said that men, failing to obtain son of their own, might raise up excellent virtue giving sons by others.
As I am destitute of the power of procreation, I command you to raise illustrious offspring by some men equal or superior to me.
O Kunti, hear the history of that wife of a hero, the daughter of Sharadandayana, who raised offspring at the command of her lord.
O Kunti, after the bath when her season came, she went in the night to a place where four roads met. Worshipping a Brahmana who was crowned with ascetic success, she poured libations in the fire of Punsavana.
After performing this, she lived with him; and thus were begotten on her three sons, Durjaya being the eldest.
O greatly fortunate lady, like her you too at my command raise offspring by some Brahmana who is superior to me in ascetic merits.
Sanjaya said Karna, the son of Vikartana, O king, checked in battle the great car-warrior Shahadeva who was advancing with the desire of slaying Drona.
Shahadeva, also piercing the son of Radha with nine arrows, pierced him again in that encounter with nine straight (shafts).
Karna (also) pierced him in return with a hundred straight arrows and then with great light-handedness quickly cut-off his stringed bow.
Thereupon the puissant son of Madri taking up another bow, pierced Karna with twenty shafts and this appeared wonderful.
(Then) Karna, having destroyed his horses with straight shafts, quickly sent his charioteer, with a broad-headed dart, to the abode of Yama.
Made carless (thus), Shahadeva then took up a scimitar and a shield. But (Karma) cut-off those (things) also with a smile.
Thereupon the highly-puissant Shahadeva, in that engagement, hurled a heavy and formidable mace ornamented with gold, at the car of the son of Vikartana.
Karna, however, cut-off with shafts that mace which, hurled by the Shahadeva, was making for him with great force and caused it to fall on the ground.
Seeing that his cut-off, Shahadeva, with great haste, hurled a dart at mace was Karna. But that too was cut-off with arrows (by Karna).
The son of Madri, then, speedily jumping down from his excellent car and burning with indignation, as it were, at the sight of Karna stationed (before him).
And taking up a car-wheel, discharged it at the son of Adhiratha. That (wheel), which was careering impetuously (towards him), like the upraised wheel of Death.
Was cut-off by the charioteer's son with many thousands arrows. The car-wheel being thus cut to pieces, Shahadeva then, O worshipful sire.
Aiming at Karna, hurled at him the shaft of his car, the harnesses of his steeds, the yokes of cars, the limbs of elephants and horses and also dead human bodies. (But) Karna destroyed all these with shafts. Well aware that he had no weapons (to fight with), the son of Madri, that is.
Shahadeva, resisted with arrows (by Karna) withdrew from the battle. The son of Radha, (however), pursuing (and overtaking) him quickly in a moment, O best of the Bharatas.
Addressed these very cruel words with a smile, to Shahadeva-"O iro, do not engage in fight with superior car-warriors.
O son of Madri, you ought to fight with your equals (only). Do not mistrust my words." Then touching him with the end of his bow, he
Yonder Arjuna is fighting resolutely with the Kurus. O son of Madri, either go there or return home, which ever you like.
Having addressed him thus, Karna, the foremost of car-warriors, advanced smilingly against the troops of the Panchala king.
Remembering the words of Kunti, that mighty car-warrior and slayer of foes in battle, firm in truth, did not, O king, slay the son of Madri though he could do so.
With his mind ill at ease, afflicted with darts and smitten with the words of Karna (poignant) as darts, Shahadeva lost all love for life.
(And) that great car-warrior in that battle, with great haste mounted the car of Janamejaya, the high-souled Panchalas.
Yudhishthira said "It is said that in seasons of distress a Brahmana may support himself by following Kshatriya duties. But can be, however, at any time, maintain himself by following the duties of the Vaishyas?”
"When a Brahmana loses his means of livelihood and is visited by distress, he may certainly act like a Vaishya and derive his support by agriculture and tending cattle, if, of course, he is not capable to perform Kshatriya duties.'
Yudhishthira said "If a Brahmana, O foremost of Bharata's race, follows the duties of a Vaishya, what articles may he sell without losing his chance of attaining heaven?"
Bhishma said 'A Brahmana must not sell wines, salt, sesamum seeds, animals having manes, bulls, honey, meat and cooked food, O Yudhishthira, under any circumstances. A Brahmana, by selling these, would go to hell.
A Brahmana, by selling a goat, commits the sin of selling the god of fire; by selling a sheep, the sin of selling the god of water; by selling a horse, the sin of selling the sun-god; by selling cooked food, the sin of selling land; and by selling a cow, the sin of selling Sacrifices and the Soma juice. A Brahmana, therefore, must not sell these.
The good do not speak highly of the purchase of uncooked food by giving cooked food in return. Uncooked food, however, may be given for procuring cooked food, O Bharata!
We will eat this cooked food of you. You may cook these raw things (that we give in return). In such an agreement there is no sin.
Listen, O Yudhishthira, I shall describe to you the eternal practice, obtaining from days of yore, of persons conducting themselves according to approved usages.
I give you this. Give me this other thing in exchange. Such an exchange is righteous. To take things by force, is sinful.
Such is the old practice followed by the Rishis and others. Forsooth, this is righteous.' Yudhishthira said
“When, O sire, giving up their respective duties, all the castes take up arms against the king, then, of course, the power of the king suffers decrease. How would the king then become the protector and refuge of the people? Remove this doubt of mine, O king, by speaking to me fully." Bhishma said
“By gifts, by penances, by sacrifices, by peacefulness, and by self-control, all the castes led by the Brahmanas should, on such occasions, seek their own behoof.
Those amongst them who are gifted with Vedic strength, should rise up on all sides and like the celestial empowering Indra contribute (by Vedic rites) to increase the strength of the king.
Brahmanas are said to be the refuge of the king while his power is gone. A wise king seeks the increase of his power by means of the power of the Brahmanas.
When the king, after acquiring victory, tries to re-establish peace, all the castes then follow their respective duties.
When robbers overcoming all restraints, lay waste the country, all the orders may take up arms. By doing so, they commit no sin, O Yudhishthira!'
Yudhishthira said “If all the Kshatriyas stand against the Brahmanas, who then will protect the Brahmanas and their Vedas? What then should be the duty of the Brahmanas and who will be their shelter?"
Bhishma said By penances, by Brahmacharya, by weapons, and by (physical) power, applied with or without the help of deceit, the Kshatriyas should be vanquished.
If the Kshatriya misbehaves himself, especially towards Brahmanas, the Vedas themselves will put them down. The Kshatriyas have originated from the Brahmanas.
Fire has originated water; the Kshatriya, from the Brahmana; and iron, from stone. The power of fire, the Kshatriya, and iron, are irresistible. But when these conflict with their sources, their force becomes neutralised.
When iron strikes against stone, or fire fights with water, or the Kshatriya stands against the Brahmana, then the strength of each of those three is destroyed.
Thus, O Yudhishthira, the energy and might of Kshatriya, however great and irresistible be, are destroyed as soon as they are directed against the Brahmanas. When the power of the Brahmanas becomes mild, when that of the Kshatriyas is weakened, when all men ill-treat the Brahmanas, those strong-minded persons, who moved by righteous indignation, then fight, casting off all fear of death, for protecting the Brahmanas. morality, and their own selves,-succeed in winning high regions of bliss hereafter. All persons should fight for the sake of Brahmanas.
Those brave, persons who fight for Brahmanas, acquire those happy regions in heaven which are reserved for persons who have always studied the Vedas with attention, who have practised the austerest of penances, and that have, after fasting, cast off their bodies into burning fires.
The Brahmana, by fighting for the three other castes, does not commit sin. People say that there is no higher duty then renouncing life under such circumstances.
I bow to them and blessed be they who thus renounce their lives while trying to punish the enemies of Brahmanas. Let us attain to that region which is reserved for them. Manu himself has said that those heroes go to the region of Brahman.
As persons become freed off of all their sins by taking the final bath in a horse-sacrifice, so those who die by weapons while fighting wicked people are freed off of all their sins.
Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to place and time, Such is the power of place and time.
The friends of humanity, by performing even acts of cruelty, have attained to exalted heaven. Pious Kshatriyas, by doing even sinful acts, to blessed ends.
The Brahmana, by fighting on these three occasions, does not commit sin, viz., for protecting himself, for compelling the other castes to follow their duties, and for punishing robbers,
Yudhishthira said If when robbers become powerful and an intermixture of the orders beings to take place on account of anarchy, and Kshatriyas become incapable, some powerful person except a Kshatriya seeks to put down those robbers for protecting the people, indeed, O best of kings, if that powerful person happens to be a Brahmana or a Vaishya or a Shudra, and if he succeeds in protecting the people by fairly holding the rod of punishment, is he justified in doing what he does, or is he restrained by the ordinances from accomplishing that duty? It seems that others, when the Kshatriyas are so incompetent, should take up arms.
Bhishma said Be he a Shudra or be he the member of any other caste, he that becomes a raft on a raftless current, or a means of crossing where no means exist, forsooth, deserves every respect.
That person, O king, depending upon whom helpless men, oppressed and made miserable by robbers, live happily, deserves to be adored by all as if he were a near relative. The person, O you of Kuru's race, that removes the fears of others, is worthy of every respect.
What use is there of bulls, that would not carry burdens, or of kine that would not give milk, or of a wife who is barren? Likewise, what need is there for a king who is not capable to grant protection?
As an elephant made of wood, or a deer made of leather, as a person without riches, or one that is a eunuch, or a field which is barren, even so is a Brahmana who is void of Vedic learning and a king incapable of giving protection. Both of them are like a cloud that does not pour rain.
That person who always protects the good and checks the wicked, deserves to become a king and to govern the world.'
Sanjaya said Having slaughtered the division of Dushasana, the mighty-armed Savysachin desirous of getting at the king of the Sindhus, fell upon Drona's division.
Approaching Drona who was standing in the mouth of his array, Arjuna, with Krishna's permission, folding his palms thus spoke to Drona.
Arjuna said Wish me well, O Brahmana and bless me saying Svasti, through your grace I desire to penetrate through this impenetrable array.
You are to me even as my own father or the very virtuous king Yudhishthira or as Krishna himself. This I tell you in sooth.
0 sire, o sinless one, even Ashvatthaman deserves to be protected by you, so also, O foremost of the regenerate ones, I deserve to be protected by you.
Through your grace, I desire to slay the ruler of the Sindhus in battle, O you foremost as of men. O lord, see that my vow may be fulfiled.
Sanjaya said Thus spoken to, the preceptors then smilingly replied unto Arjuna thus-Vibhatsu you shall not conquer Jayadratha without in the first instance conquering my own self.”
Speaking these words only, Drona with myriads of sharp arrows, covered Arjuna, is chariot, steeds, standards and charioteer, similing all the while.
Thereat Arjuna repulsing the arrowy showers of Drona with those of his own, proceeded against Drona, discharging mightier and more dreadful shafts.
Then, O ruler of men, showing due respect to Drona and observing the duties of the Kshatriya order, Arjuna sped at him nine shafts.
Then cutting those arrows of Arjuna with those of his own, Drona pierced both Krishna and the son of Pandu with shafts that resembled poison of the blazing tongues of fire.
The son of Pandu desired to sever the bow string of Drona with his arrows. Even when the illustrious Phalguna as thus thinking of cutting his bow string.
The undaunted Drona endued with prowess, cut-off with his arrows the formers string; he also pierced his horses, standards and charioteer.
And smilingly did then Drona cover Arjuna himself with many arrows. Meanwhile having strung his mighty bow, Pritha's son.
That foremost of all men versed in the use of weapons getting the better of his preceptor, quickly discharged six hundred arrows; that looked as if he had taken out and shot only a single arrow.
Once more he shot seven hundred other arrows and again a thousand irresistible arrows and ten thousand other arrows. All these dispatched many warriors of Drona's division.
Pierced deep by those shafts shot by the mighty and accomplished Partha versed in all modes of warfare, many men and horses and elephants began to fall down dead.
Afflicted with those arrows, car warriors dropped down from their excellent chariots, deprived of horses and standards and weapons and life.
Like mountain-peaks or masses of clouds or mansions crushed, driven or dismantled by the thunder, the tempest or the fire, elephants began to fall down (being pierced with the shafts of Arjuna).
Thousands of horses began to fall down being struck by the arrows of Arjuna, like so many swans falling upon the Himavat mountain, being driven down by shower of rain.
Like the sun that rises at the end of a Yuga, sucking up with its rays large expanses of water, the son of Pandu, by his showers of weapons and shafts, slew large bodies of carwarriors, horses elephants and foot soldiers.
Then like the clouds covering the sun, the Drona-cloud with its down-pour of arrows, covered the Arjuna-sun whose rays in the form of thick shower of arrows, were burning down the foremost ones among the Kurus, in battle.
Then the preceptor pierced Dhananjaya on the breast with a Naracha discharged with great force and capable of sucking out the life of every foe.
Thereupon the latter trembled in all his limbs like a mountain during an earth quake. But (in a while) regaining his composure, he began to pierce Drona with winged arrows.
Then Drona with five arrows afflicted the son of Vasudeva and he struck Vibhatsu with seventy-three shafts and his standard with three.
Thus, O monarch, the puissant Drona, worsting his disciple within a moment, caused Arjuna to disappear from the view, with his arrowy showers.
We then beheld the arrows shot by Bharadvaja's son fall in unbroken lines and his bow present the wonderful appearance of always being drawn to a circle.
Those numerous arrows furnished with wings of Kanka feather and discharged by Drona in that battle, incessantly fell, O monarch, on Dhananjaya and the son of Vasudeva.
Then beholding that battle between Drona and the son of Pandu, the highly intelligent son of Vasudeva began to think about the accomplishment of the (more important) task (viz., the slaughter of Jayadratha).
Thereafter Vasudeva's son thus spoke addressing Dhananjaya "O Partha O Partha,o mighty-armed one, we should not waste time.
Let us proceed leaving Drona alone the more important task must be accomplished.” Then the son of Pritha replied to Krishna saying-"As it lists you, O Keshava."
Thereupon leaving the mighty-armed Drona to their right they proceeded onwards; turning his face away, Vibhatsu advanced shooting his shafts.
Thereupon Drona addressing Arjuna said "Where are you going, O son of Pandu? Is it not the fact that you never turn back without defeating your adversary?”
Arjuna said You are my preceptor and not my foe; I am your pupil and like your son. Also there exists not the man in the worlds who can vanquish you in battle.
Sanjaya said Having thus spoken, the mighty-armed Vibhatsu, intent on slaying Jayadratha, quickly rushed against the hostile troops.
And when he penetrated into your army, the two illustrious Panchala princes, Yudhamanyu and Uttamaujas, followed him, protecting his car-wheel.
Thereupon, O mighty monarch, Jaya, Kritavarman of the Satva race and the Kamboja king the Shrutayusha-these put themselves on the way of Dhananjaya.
Ten thousand car-warriors followed these warriors. The Abhishakas, the Shurasenas, the Shibis, the Vasatis.
The Mavellakas, the Lalithyuas, the Kaikeyas, the Madra, the Narayanas, the Gopalas and the Kamboja clans.
Who had before been defeated by Karna and who were regarded as heroes, all these warriors placing the son of Bharadvaja at their head and disregardful of their lives, rushed against Arjuna.
For opposing that wrathful hero burning with sorrow an account of the death of his son, that warrior resembling the all-destroying Death himself, cased in armour, versed in all modes of warfare, prepared to sacrifice his life in the very thick of the fight.
That foremost of men, fierce bowman, endued with prowess, who resembled the infurrite leader of an elephant and who seemed to plunge into the ranks of your troops.
Then the battle that raged between all those warriors on one side and Arjuna on the other, became exceeding fierce and hair-stirring, inasmuch as each desired to meet the other.
Then like medicines checking a raging malady, the Kaurava warriors firmly united together began to check that foremost of men proceeding onwards for the slaughter of Jayadratha.
Vaishampayana said A battle took place between the diademdecked (Arjuna) and the sons and grandsons of the Trigartas whose hostility the Pandavas had incurred before and all of whom were wellknown as powerful car-warriors.
Having learn that, that foremost of horses, which was intended for the sacrifice, had come to their kingdom, those heroes, accoutring themselves in coats mail, surrounded Arjuna.
Mounted on their cars, drawn by excellent and well-decked steeds and with quivers on their backs, they surrounded that horse, O king, and tried to capture it.
Thinking of that attempt of theirs, the diadem-decked Arjuna, forbade those heroes, with conciliatory words, ochastiser of enemies.
Disregarding Arjuna's message, they attacked him with their arrows. The diadem decked Arjuna resisted those warriors who were under the control of darkness and passion.
Jishnu, addressed them smilingly and said, 'Desist, you unrighteous ones! Life is a blessing.'
At the time of his starting, he had been earnestly ordered by king Yudhishthira the just not to kill those Kshatriyas whose kinsmen had been killed before on the field of Kurukshetra.
Remembering these behest's of king Yudhishthira the just who was gifted with great intelligence, Arjuna asked the Trigartas to forbear. But they disregarded Arjuna's injunction.
Then Arjuna defeated Suryavarman, the king of the Trigartas, in battle, by shooting countless arrows at him and laughed in scorn.
The Trigarta warriors, however filling the ten points with the sound of their cars and carwheels, rushed towards Dhananjaya.
Then Suryavarman, showing great lightness of hand, pierced Dhananjaya with hundreds of straight arrows, O king!
The other great bowmen, who followed the king and who were all desirous of bringing about the destruction of Dhananjaya, shot showers of arrows on him.
With numberless arrows shot from his own bowstring, the son of Pandu, O king, cut off those clouds of arrows upon which they fell down.
Gifted with great energy, Ketuvarman, the younger brother of Suryavarman, and gifted with youthful vigour, fought, for the sake of his brother, against Pandu's son endued with great fame.
Seeing Ketuvarman approaching towards him for battle, Bibhatsu, that destroyer of hostile heroes, killed him with many sharppointed arrows.
Upon Ketuvarmana's fall, the powerful carwarrior Dlıritavarman, rushing on his car towards Arjuna, showered a perfect downpour of arrows on him.
Seeing that lightness of hand shown by the youth Dhritavarman, Gudakesha of great energy and great prowess became highly pleased with him.
The son of Indra could not see when the young warrior took out his arrows and when he placed them on his bowstring aiming at him. He only saw showers of arrows in the air.
For a brief space of time, Arjuna pleased his enemy and mentally admired his heroism and skill.
The Kuru hero, smiling the while, fought with that youth who took after an angry snake. The mighty-armed Dhananjaya, glad as he was in seeing the courage of Dhritavarman, did not take his life.
While, however, Partha of immeasurable energy fought mildly with him without wishing to kill him, Dhritavarman shot a burning arrow at him.
Deeply pierced in the hand by that arrow, Vijaya became stupefied and his bow Gandiva dropped down on the Earth from his relaxed grasp.
The from of that bow, O king, when it fell from the grasp of Arjuna, resembled, O Bharata, that of the bow of Indra.
When that great and celestial bow dropped down, O king, Dhritavarman laughed loudly in battle.
At this, Jishnu, worked up with rage wiped the blood from his hand and once more taking up his bow, showered a perfect downpour of arrows.
Then a loud and confused noise arose, filling the sky and touching the very heavens, as it were, from various creatures who spoke highly of that feat of Dhananjaya.
Seeing Jishnu inflamed with wrath and loO king like Yama himself as he appears as the end of the cycle, the Trigarta warriors hastily surrounded him, rushing from their posts and desirous of rescuing Dhritavarman. Seeing himself surrounded by his enemies, Arjuna became more angry than before.
He then quickly despatched eighteen of their foremost warriors with many arrows of hard iron which resembled the arrows of the great Indra himself.
The Trigarta warriors then began to fly. Seeing them retreat, Dhananjaya, quickly shot many shafts at them which resembled angry snakes of dreadful poison, and laughed aloud.
The powerful car-warriors of the Trigarlas, with dispirited hearts, fled in all directions, greatly afflicted by Dhananjaya with his arrows.
They then addressed that foremost of men, that destroyer of the Samsaptaka army, saying, 'We are your slaves! We yield to you.
Do you command us, O Partha! Lo, we wait here as the most docile of your servants! O delighter of the Kurus, we shall execute all your commands.'
Hearing these words expressive of their submission, Dhananjaya said them, 'Do you, O kings, save your lives, to and accept my dominion.'
Yudhishthira said “You deities, I do not see here Radha's son of incomparable prowess, as also my largehearted brothers, and and Yudhamanyu and Uttamaujas, those great car-warriors who poured their bodies (as libations on the fire of battle, those kings and princess who met with death for my sake in battle.
Where are those great car-warriors who possessed of the prowess of tigers? Have those foremost of men gained this region?
If thosc great car-warriors have obtained these regions, than only do you know, O good, that I shall live here with those greet ones.
If this auspicious and eternal region has not becn gained by those kings, then, know, O gods, that without those brothers and kinsmen of mine, I shall not live here.
At the time of celebrating the water rites (after the battle), I heard my mother say, Do you offer oblations of water to Karna! I am burning with grief.
I grieve also continually at this, O gods that when I marked the resemblance between the feet of my mother and those of Karna of high soul, I did not immediately place myself under the orders of that destroyer of hostile ranks! Ourselves joined with Karna, Shakra himself would have been unable to defeat in battle.
Wherever may that child of the sum be, I wish to see him. Alas, not knowing his relationship with us, I caused him to be killed by Arjuna.
Bhima also of dreadful prowess and dearer to me than my life. Arjuna too, resembling Indra himself, the twins also who resembled the Destroyer the Destroyer himself in prowess, I wish to see ! I wish to see the princess of Panchala, of good conduct, I wish not to stay here. I tell you the truth.
O foremost of the deities, what is Heaven to me if I am separated from my brothers? That is Heaven where those brothers of mine are. This in my opinion, is not Heaven.
The Deities said If you wish to be there, go them, O son, forthwith, At the command of the king of the celestials, we are ready to do what you like.
Having said so, the celestials then ordered the celestial messenger, o destroyer of enemies, saying, 'Do you show to Yudhishthira his friends and kinsmen, Then the royal son of Kunti and the celestial messenger went together, O fore-most of kings to that place where those chiefs of men were.
The celestial messenger went first, followed by the king. The path was difficult and trodden by men of sinful deeds.
It was covered with thick darkness, and covered with hair and moss forming its grassy vesture. Polluted with the blood, it was filled with gad-flies and stinging bees and gnats and was endangered by the inroads of grisly bars. Rotting corpses lay here and there.
Overspread with bones and hair, it was noisesome with worms and insects. It was bounded all along with a burning fire.
It was infested by crows and other birds and vultures, tall having beaks of iron, as also by evil spirits with long mouths pointed like needles. And it was filled with inaccessible fastness like the Vindhya mountains,
Human corpses were scattered over it, smeared with fat and blood, with arms and thighs out off, or with entrails torn out and legs severed.
Along that path so disagreeable with the stench of corpses and awful with other incidents, the righteous-souled king went filled with various thoughts.
He saw a river full of boiling water and therefore difficult to cross as also a forest of trees whose leaves were sharp swords and razors.
There were plains full of fine white sand highly heated, and rocks and stones made of iron. There were many jars of iron all around, with boiling oil in them.
Many a Kuta-shalmalika was there with sharp thorns, and therefore, greatly painful to the touch. The son of Kunti saw also the tortures inflicted upon sinful men.
Seeing that inauspicious region full of every sort of fouiness, Yudhishthira asked the celestial messenger, saying, How far shall we go along a path like this?
You should tell me where those brothers, of mine are. I wish also to know what region is this of the celestials.
Hearing these words of king Yudhishthira, the just, the celestial messenger stopped in his course and replied, saying, Thus far is your way.
The dwellers of the celestial region ordered me that having come thus far, I am to stop! If you are tired, O king of kings, you may return with me. was sorrow
Yudhishthira, however sorely disconsolate and stupefied by the foul stench. Resolved to return, O Bharata, he retraced his steps.
Stricken with and grief, the righteous-souled king turned back. Directly then he heard piteous cries all around.
O son Dharma, O royal sage, O you of holy birth, o son of Pandu, do you say a moment of favouring us.
At your approach, O invincible one, a delightful breeze has begun to blow, bearing the sweet smell of your body. We have been greatly relieved at this.
O foremost of king seeing you, O first of men, we have been highly pleased O son of Pritha, let that happiness last longer through your stay here for a few moments more.
Do you remain here, O Bharata, for even a short time! As long as you are here O you of Kuru's race, tortures cease to afflict us.
This king, heard there these and many similar words, uttered piteously by persons in distress, reaching his ears from all sides.
Hearing those words of beings in distress, Yudhishthira of compassionate heart exclaimed aloud, Alas, how pain-full! and the king stood still.
The words of those woe-begone and afflicted persons seemed to the son of Pandu to be uttered in voices that he had heard before although he could not, then recognise thein.
Unable to recognise the voice, Dharma's son, Yudhishthira, enquired, saying, who are you? Why also do you stay here?
Thus addressed, they answered him from all sides, saying, I am Karna! I am Bhimasena! I am Arjuna!
I am Nakula, I am Sahadeva! I am Dhrishtadyumna! I am Draupadi! We are the sons of Draupadi! thus O king did those voice speak.
Hearing those cries, O king, uttered in voice of pain suitable to that place, the royal Yudhishthira asked himself, What perverse destiny is this?
What are those sinful deeds which were committed by those grcat beings, viz., Karna and the sons of Draupadi and the slenderwaisted princess of Panchala, so that they have been compelled to live in this region of fetid smell and great distress. I am not aware of any sin that can be attributed to these persons of auspicious deeds.
What is that deed by doing which Dhritarashtra's son king Suyodhana with all his sinful followers, has acquired such prosperity?
Gifted with prosperity like that of the great Indra himself, he is reverently worshipped. What is that deed for which these (high-souled ones) have fallen into Hell?
All of them knew duty, were heroes, were devoted to truth and the Vedas; were observant of Kshatriya practices, were righteous in their decds; were performers of sacrifices; and givers of large presents to Brahmanas.
Am I asleep or awake? Am I conscious or unconscious? Or, is all this an aberration of the intellect?
Overwhelmed by sorrow and grief, and with his senses ruffled by anxiety, king Yudhishthira indulged in such thoughts for a long time.
The royal son of Dharma was them filled with righteous indigatio. Indeed, Yudhishthira then censured the celestials as also Dharma himself.
Afflicted by the very foul smell, he addressed the celestial messenger, saying, Return to the presence of those whose messenger you are.
Tell them that I shall not return to where they are, but shall stay even here, since, on account of my companionship, these afflicted brothers of mine have become comforted.
Thus addressed by the intelligent son of Pandu, the celestial messenger returned to the place where the king of the celestials was, viz., he of a hundred sacrifices.
He represented to hiin the of Yudhishthira. Indeed, O king, he informed Indra of all that Dharma's son had said. acts
Janamejaya said O twice-born one, living thus disguised in the city of the Matsyas what did the Kuru's sons of exceeding might do.
Vaishampayana said Hear, what the descendants of Kuru did living thus disguised in the city of the Matsyas and serving the king thereof.
By the grace of the ascetic Trinabindu and of the high-souled Dharma they began to live incognito in the city of Virata.
Yudhishthira as a courtier made himself a favorite to Virata and his son, as well as to all the Matsyas, O lord of people.
Well versed in the mysteries of the dice he caused him to play at dice in the dice-hall in accordance with his pleasure like the birds bound by the string.
That best of men, the king of justice (Yudhishthira) having won the wealth of Virata duly distributed it without the knowledge of the monarch among his brothers.
Bhimsena also sold to Yudhishthira, the meat and the viands of various sorts which were given by the king of the Matsyas.
Arjuna parted with the worn out clothes by sale, which he obtained from women's quarters, to the other sons of Pandu.
Sahadeva also, who had assumed the dress of a cow-herd, distributed to them curds, milk and clarified butter.
Nakula also gave the wealth to his brothers which he acquired from the king who was satisfied with him for his tending the horses.
In the form of ascetic and very charmful draupadi served their husband, so nobody can identify their reality.
They, the mighty warriors, then looking after the interest of one another, lived in the city of Virata in such a manner, as if they were once more in the house of their mother.
Then the sons of Pandu, the lords of men, appending evil from the sons of Dhritarashtra, continued to live there in disguise keeping vigilant eyes upon their wife Krishna.
Then in the fourth month there happened a great festival, in honor of the divine Brahma, slender in form and highly valued by people, in the city of the Matsya's.
0 king, there came, by thousands, wrestlers from all quarters in that field of festivity in honour of the divine Brahma, as also on the occasion of a festival held in honor of Shiva.
They were of colossal forms and of exceeding might, like the demons named Kalakhanjas; they were maddened with their latent power; furious with their prowess and highly honored by the king.
Their shoulders, waists and necks were like those of lions, their bodies were free from dirt, and their hearts were large. Many times before they achieved success in the lists in the very august presence of the king.
Amongst them there was one who was the greatest of all and challenged all other combatants to a wrestle; there was none that ventured to encounter him as he strided over in the arena.
When all the wrestlers stood stupefied and dejected in spirit then the king of the Matsyas made him fight with his cook.
Impelled by the king, Bhima made up his mind with reluctance, for it was not in his power to openly disobey the royal mandate.
Then that the best of men, having worshipped the king Virata, entered the spacious arena with listless steps like those of a lion.
Then Bhima, the son of Kunti, girded up his lions and caused the delight of the spectators. There he summoned the wrestler of distinguished prowess named Jimuta resembling Vritra himself. were
Both of them were of exceeding energy and of terrible prowess, and they both were like a couple of infuriated elephants of gigantic form each being sixty years old. Then those two best of men became engaged in hand-tohand fight.
Those two heroic combatants exceedingly cheerful, each being desirous of gaining victory over the other; exceedingly terrible was the encounter between them, just like the clash of the thunderbolt against the mountain.
Both of them were exceedingly powerful and were highly pleased with each other's strength; each of them was desirous of winning the victory over the other and was vigilant to take advantage of his rival's lapse.
Both of them were exceedingly delighted and resembled a couple of infuriated elephants of huge forms; and various were the manners of their attack and defence shown by means of their clenched fists.
They fought in a manner that each dashed against the other, threw his rival far off his stand, each crushed the other down, and pressed him hard on the ground, each showing the other off exchanged blows, and each whirled the other round with his head downward and threw him away with a loud noise.
With their palms each gave a good slap to the other, striking as hard as the thunder bolt and with outstretched fingers they slapped each other. They thrust spear like nails into each other's person; each gave violent kicks to the other.
They struck knee against knee, dashed head against head, producing the crash of one stone against another. That was the furious combat without weapons, sustained chiefly by the might of their arms.
By both physical and mental energy of the two heroic combatants, as represented in the presence of people assembled in the arena on the occasion of the festivity, all the spectators were extremely delighted, and their delight was manifested by joyous shouts given out at intervals.
O king, in the wrestling of the two mighty persons, resembling Vitra and Vasava respectively, they pulled, pressed, whirled and hurried down each other and struck each other with their knees and expressed their hatred for each other in loud voices.
Then they both of expansive chest, and long arms, and expert in wrestling began to fight with their arms resembling huge bolts of iron.
Bhima, the slayer of enemies, seized, with a big seized, his vociferous rival wrestler by the arms and drew him near even as the lion seizes the elephant.
Then the mighty-armed Bhima of great prowess raised him up and began to whirl him round; then all the athlete and the people of the Matsya's, who had assembled on the occasion, were greatly astonished.
Then having whirled him round and round a hundred times, the mighty armed Vrikodara inade him utterly insensible and threw him down lifeless on the ground.
That distinguished athlete Jimuta being slain, Virata and his friends were exceedingly delighted.
In his great joy the high-minded king gave away to Ballava plenty of riches in the shape of a reward on the very field of combat with as much liberality as that of Kubera.
Having thus slain numerous athletes and many other persons of great strength he received the great favour of the king of the Matsya's.
When there was found no one such as to stand equal to him the king made him fight with tigers and lions and elephants.
Again the king made Vrikodara fight with furious lions of exceeding strength in the assembly of the ladies of the harem.
Bibhatsu, the son of Pandu, pleased Virata and all the ladies of the harem by singing and dancing.
Nakula pleased the king, the best of kings by showing him the fast-going and well-trained horses and the king, pleased gave him a plenty of money as a reward.
Beholding a herd of well-trained bullocks around Sahadeva, Virata the best of men, gave him wealth of various kinds.
O king, beholding all these mighty warriors suffer pain, Draupadi felt herself dejected in mind and had recourse to constant sighs.
Those best among men began to live there in disguise rendering services to the king Virata.
Janamejaya said : O utterer of Brahma, you have recited the excellent account of the extraordinary births of the sons of Dhritarashtra on earth, the result of the Rishi grace.
O Brahmana, you have also told me their names according to their order of birth. I have heard all this from you. (Now) tell me all about the Pandavas.
While reciting the incarnations of the celestials, the Asuras and beings of other classes on earth, you said that the illustrious men, the Pandavas, as powerful as the king of the celestials, were all incarnate portions of the celestials themselves.
I desire to hear all about those beings of extraordinary achievements, beginning from the moments of their births. O Vaishampayana, narrate to me all their achievements.
Vaishampayana said : O king, one day Pandu, while roaming in that great forest abounding in deer and other fierce animals, saw a large deer, the leader of its herd, coupling with its mate.
Seeing them, Pandu pierced both with five of his sharp and swift arrows, winged with golden feathers.
O king, it was a greatly effulgent ascetic, the son of a Rishi (in the form of that deer) this effulgent man was with his wife who was a deer.
Wounded by Pandu while with the mate, he fell down on the ground in a moment and uttered cries that were human. He began to weep bitterly.
The deer said: Even men, who are slaves of lust and anger, who are devoid of reason and who are ever sinful, never commit such a cruel act. Man's individual judgment does not prevail against the ordinance; the ordinance (always) prevails against individual judgment. The wise men never sanction anything discountenanced by the ordinance.
O descendant of the Bharata race you are born in a dynasty that has ever been virtuous. How is it that you have lost your reason, over powered by passion.
Pandu said : O deer, kings behave in the matter of killing the animals of your species (deer) as they do in the matter of killing their foes. Therefore, you should not, reprove me out of ignorance.
Animals of your species are killed by open or covert means. This is the practice of kings. Then why do you reprove me?
The Rishi Agastya, while engaged in a (great) sacrifice, hunted, he deer in the great forest and offered every one of them to the celestial. Agastya performed the Homa with the fat of the deer. You have been killed according to such precedents. Why then do you reprove me?
The deer said : Man do not throw their arrows even at their enemies when they are unprepared. There is a time for doing it; to kill at such a time is not censurable.
Pandu said: It is well known that men kill deer by various means, without (the least) regard whether they are prepared or unprepared; O deer, you should not, therefore, reprove me.
The deer said: O king, I do not blame you, because you have killed a deer, or because you have done me an injury. Instead of doing such a cruel act, you should have waited till the completion of my intercourse.
The intercourse is agreeable to all creatures; it is productive of good to all. What man of learning is there who kills a deer engage in intercourse in the forest?
O king, I was joyfully engaged in intercourse with this mate to beget offspring. You have made my that effort futile.
O great king, being born in the Puru dynasty, ever famous for its pure acts and being a descendant of the Kuru race, you should not have committed such an act.
O descendant of the Bharata race, this act is yours is extremely cruel, it deserves universal excretion, it is infamous and sinful and will certainly lead (you) to hell.
You are well acquainted with the pleasure of intercourse; you are also learned in the Shastras and the precepts of religion. You are like a celestial, you should not have committed such an act, unworthy of heaven.
O best of kings, your duty is to chastise those who act cruelly, who are engaged in sinful practices and who are devoid of the precepts of religion (Dharma, Artha and Kama.)
O best of men, O king, what have I done that you have killed me? I am a Rishi who lives on fruits and roots though in the form of a deer! I live in the forest always being disposed to peace. As you have killed me, I shall certainly curse you.
Cruel as you have been to a couple, death shall certainly overtake you as soon as you will feel the influence of desire.
I am an ascetic Rishi, named Kindama. I was engaged in intercourse with this deer out of shame of men. Assuming the form of a deer I roam in the deep forest in company with other female deer. The sin of killing a Brahmana, (however), will not be yours, for you have done it not knowing me (to be Brahmana).
As you have killed me in the form of a deer when I was full of desire, so you, O foolish man, will certainly meet with the fate that has befallen me.
When you will go to your dear one, full of desire as was the case with me, you will, at that time, certainly go to the land of the dead.
Your wife with whom you will join at your last moments will also go with you with reverence and affection to the ever unavoidable land of the dead.
As I have been plunged into grief when I was happy, so you will also be afflicted with grief when in happiness.
Vaishampayana said : Having said this, the deer, affected with grief, gave up his life; and Pandu also was plunged in grief in a moment.
Vaishampayana said : The unfortunate and miserable Satyavati, plunged in grief for her son, performed with her daughters-in-law the obsequial rites of her son. The amiable lady then consoled her two daughters-in-law and the foremost of all wielders of arms Bhishma; Then turning her mind on virtue and on the paternal and maternal lines, the illustrious lady thus addressed the son of Ganga. "The funeral cake, the achievements and the perpetuation of the Kuru dynasty and of the line of the illustrious and virtuous Shantanu all depend upon you.
As the attainment of heaven is certain from good deeds, as long life is certain from truth, so virtue is certainly inseparable from you.
O virtuous man, you are well acquainted with the precepts of virtue, both in abstract and in detail. You are learned in the various Shrutis and in all the branches of the Vedas.
I know you are like Indra and Angiras in firmness, in virtuous, in preserving familycustoms and in the presence of mind.
Therefore, O best of virtuous men, greatly relying on you, I shall appoint you to do a certain act. Hearing it, you should do it.
O descendant of Bharata race, the wives of your brother, the beautiful daughters of the king of Kashi, both possessing beauty and youth, are desirous of offspring. O best of men, my son and your brother, endued with great prowess and dear to you, has gone to heaven when he was a boy. O mighty-armed hero, therefore, beget at my perpetuation of our dynasty. You should perform this virtuous act.
"Install yourself on the throne of the kingdom and rule the domain of the Bharatas. Marry wife according to the rites. Do not sink your ancestors in hell."
Vaishampayana said : Thus addressed by his mother, relatives and friends, the chastiser of foes, the virtuousminded (Bhishma) said the following comfortable to the dictates of virtues.
"O mother, what you say is certainly sanctioned by religion. But you know my vow as regards begetting children. () mother Satyavati, you know also what took place in connection with thy bestowal. I now repeat the pledge I once gave.
I can renounce the three worlds, I can renounce the kingdom of heaven or anything that may be greater than the both, but I can never renounce truth.
Earth may renounce her scent, water may renounce its moisture, light may renounce its attribute of exhibiting forms, the wind may renounce its attribute of being perceivable by the touch. The sun may renounce its glory, comet its heat, the sky its sound, moon its cool rays.
The slayer of Vitra (Indra) may renounce his prowess and the king of justice his impartiality, but I cannot renounce truth.”
Having been thus addressed by her son, endued with great effulgence, mother Satyavati, then replied to Bhishma, "O hero whose strength is truth, I know you are devoted to truth. If you like, you can create another three worlds out of your great energy. I know what was your vow on my account. But taking into your consideration the emergency, bear the burden of duty you own towards your ancestors.
"O chastiser of foes, act in a way so that virtue is not destroyed and so that the thread of our race is not broken and our friends and relatives may not grieve.”
Having been thus again and again urged by his miserable and son-bereaved mother (Satyavati), with words inconsistent with virtue, Bhishma said-
“O queen, turn your eyes on virtue. Do not destroy us all. The violation of truth in Kshatriyas is never praised in the scriptures.
O queen, I shall tell you the everlasting usage of the Kshatriyas, to which recourse may be had in order to prevent the line of Shantanu being extinct.
Hearing it, consider what should be done, in consultation with the priests and those wise men who know what practices are allowable in the time of emergency and distress. Forget not the ordinary course of social conduct."
Sanjaya sajd When the battle between Karna and that Rakshasa had been thus progressing, Alayudha the prince of the Rakshasa, endued with great strength made his appearance of the field of battle.
Supported by a large division of troops and surrounded by thousands of Rakshasas of dreadful aspect, he approached Duryodhana.
Indeed surrounded by many heroic Rakshasas of diverse appearances, he came there recollecting the ancient quarrel with the Pandavas. His relative, the Brahmanadevouring Vaka had been slain (by Bhima).
So also the highly puissant Krimira and his friend Hidimba. He waited for a long time, keeping alive the memory of his old enmity with the Pandavas.
Now informed of this nocturnal battle he came there desirous of compassing the death of Bhima. Then like an infuriate elephant or an enraged snake.
That one longing to engage in the fight spoke these words addressing Duryodhana "O mighty monarch, you have heard how Bhima slew my relatives the Rakshasas Vaka, Krimira and Hidimba in battle. In days gone by, he ravished our daughter Hidimba.
Utterly disregarding ourselves and other Rakshasas. What shall I say more, O king, I have now come of my own accord here to slay him with his followers and cars and steeds and elephants as also the son of Hidimba with all his counselors. Today slaying all the sons of Kunti, headed by the son of Vasudeva, I will eat them up in company with all my followers. Prevent all your troops from battle with the Pandavas; we will fight with them."
Having heard those words of his, king Duryodhana was filled with delight; and surrounded as he was with his brothers welcoming the Rakshasa, he addressed these words to him.
Placing you and your followers in our front, we shall fight with our enemies. My troops, impelled by the enmity they bear against the Pandavas cannot be restrained.
"Then let it be so," replying thus to the king, that foremost of the Rakshasas, accompanied by his man-eating followers, dashed in fury against Bhimasena.
His person was effulgent and his chariot burnt with the splendour of the solar disc. Indeed, O foremost of kings, he looked as beautiful as Ghatotkacha himself.
His spacious chariot also emitted unequalled clatter and was adorned with numerous arches and covered with bear-skins and measured a Nalva.
His steeds were also fleet and prodigious like elephants and they brayed like asses. Living upon flesh and blood and of huge bodies, a full hundred of them were yoked to his car.
The clatter of his car also resembled the rumble of mighty clouds. His bow was also tough and strong with a hard string,
His arrows also were furnished with golden wings and whetted on stone and they resembled Akshas of cars. That hero also possessed might of arms like that of Ghatotkacha himself.
His standard also perched upon by hosts of vultures and ravens looked like the sun or the fire; in beauty of person he excelled Ghatotkacha and his countenance was flushed with rage.
He wore resplendent Angadas and effulgent diadem and garlands. His headgear and sword and floral garlands were duly tied. He was armed with maces, Bhusundis, bludgeons, ploughs and bows and he was covered with a coat of mail tough and impenetrable like the skin of elephant.
Then crushing the Pandava divisions with that car of his of the effulgence of the fire and roving thither and thither he looked beautiful, like a mass of clouds in the welkin fringed with streaks of lighting.
The foremost royal fighters of the Pandava host also, endued with great shields fought on delightfully, o king, on all sides (in that battle with Alayudha).
Sanjaya said Then when the sun assumed a crimsons hue, king Duryodhana, ardently longing for battle, rushed towards Bhima, out of a desire for slaying him.
Beholding that best of human heroes, that most implacable enemy of his, make towards himself Bhimasena, excited to the highest pitch of wrath, said these words,
The hour has come that I have been loO king forward to so anxiously for all these years. Today I will slay you, if indeed you, you do not abandon fighting.
Slaying you, I will this day soothe the sorrows of Kunti and also those of Draupadi, today will I avenge the woes that we did suffer during our exile in the woods.
O son of Gandhari, inflated with pride in days past, you disregarded the sons of Pandu, Reap now the dire fruit of that act of yours.
Acting upon the counsel of Karna and the son of Subala, and thoroughly disregarding the Pandavas, you formerly treated the latter as it had pleased you.
You also despised the descendant of the Dasharnas (Krishna) when be begged you (for peace). Filled with joy, you sent Uluka to us with your messages.
For all these act of yours, I will, this day, slay you with all your relations, and will avenge all those wrongs you did formerly inflict on us".
Having spoken these words, and bending and repeatedly stretching his bow and taking up terrible arrows that resembled the thunder boit itself in effulgence Bhima.
Excited with rage, quickly shot at Suyodhana thirty six arrows resembling the flames of a blazing fire, loO king like the thunderbolt and coursing straight through the air.
Thereafter he struck Duryodhana's bow with two arrows, his charioteer with another two; and with four others, he dispatched the latter's fleet steeds to the abode of Death.
Then that grinder of foes, with two other arrows drawn a long way back at the time of being discharged, cut down, in that conflict, the umbrella of the king from his excellent car.
With three more arrows he cut down the excellent standard that was indeed blazing. Having severed it, he uttered a loud roar even before ihe very eyes of your son.
And that beautiful standard, decked with diverse kinds of gems, suddenly felt down on the ground from the chariot, like lighting from the clouds shooting down on the earth.
And all the rulers of men then beheld that blazing and propitious standard of the Kuru king, effulgent like the sun, bearing the device of an elephants and embossed with gems, fall down, (served by Bhima).
Then the mighty car-warrior Bhima, as if smiling, struck Duryodhana with ten shafts, in that battle, like and elephants-rider piercing the huge animal with the hook.
Thereupon the king of the Sindhus, that foremost of car-warrior, that highly powerful one, stationed himself on the flank of Duryodhana, being supported by many excellent warriors.
Then that foremost of car-warrior, namely Kripa took upon his own car, O king, the vindictive Duryodhana, that descendant of the Kuru race, endued with immeasurable energy.
Then in that conflict, king Duryodhana,, pierced deep and afflicted sore by Bhimasena, squalled down on the terrace of his car.
Thereafter king Jayadratha, desirous of slaying Bhima, surrounded him on all sides with thousands of chariots, and warriors, and thus intercepted him.
Thereupon, O king, Dhrishtaketu and Abhimanyu endued with prowess, the Kaikeyas, and the sons of Draupadi, engaged with your sons.
In that battle the eight great archer and chivalrous warriors-Chitrasena, Suchitra, Chitranga, Chitradarshana, Caruchitra, Sucharu, Nanda and Upananda had trapped in a circle the chariot of delicate Abhimanyu.
The high-souled Abhimanyu quickly struck them all piercing each with five shafts.
Resembling the thunder-bolt itself or the mace of Death, shot from his beautiful bow. Thereupon all of them unable to bear it, showered an arrow down pour on that excellent car-warrior namely Subhadra's son, like clouds showering rain on the Meru mountain. Thus afflicted in the battle, that hero, accomplished in the use of weapons, and invincible in fight.
Namely, Abhimanyu, O king, made your warriors tremble, like the wielder of the thunder-bolt making the Asuras tremble in the war between them and the celestial.
Thereafter, O Bharata, that foremost of carwarrior, hurled at Vikarna fourteen mortal broad-headed shafts that looked like snakes of most virulent venom.
Possessed of great prowess, and as if dancing in battle, with those shafts he cut down the standard of Vikarna from this car and also slew his charioteer and steeds.
Again that mighty car-warrior viz., the son of Subhadra shot at Vikarna other arrows, well tempered, kcen-pointed and straight-coursing.
Those arrows decked with the feathers of the Kanka bird, coming upon Vikarna and passing through his body stuck on the ground like so many hissing snakes.
Those arrows, with wings and points decorated with gold and bathed in the blood of Vikarna, and stuck on the earth appeared to the vomit-blood.
Beholding Vikarna thus penetrated through and through, his other uterine brothers, rushed in that conflict against those warriors who were headed by the son of Subhadra.
When those warriors formidable in battle riding on their own chariots quickly came upon the combatant of the Pandava army seated on their car like so many effulgent suns, they began to pierce one another in that battle.
Then Durmukha piercing Shrutakarma with five swift-coursing arrows cut down the latter's standard with a single arrow, and pierced his charioteer also with seven others.
Advancing closer, with six arrows he pierced Shrutakarman's steedscaparisoned with a net work of gold and fleet as the wind itself; he also felled the letters charioteer.
Thereupon standing on that chariot of his of which the steeds were slain, that mighty carwarrior Shrutakarma, excited to the highest pitch of fury, hurled a great dart blazing like a fierce meteor.
That very resplendent dart charge with great energy penetrating through the massive armour of the renowned Durmukha, and shattering it, stuck itself on the ground.
Thereupon Sutosoma, possessed of great prowess beholding Shrutakarma deprived of his chariot, took him up on his car even before the very eyes of the assembled host.
Thereafter, 0 monarch, Shrutakirti possessed of heroism, rushed, in that battle, against your illustrious son Jayatsena, out of a desire for slaying him.
Then in that conflict ( monarch your son Jayatsena with a sharp edged Kshurapra (horse-shoe-headed shaft), as if smiling, cut off the bow of that high-souled warrior, namely Shrutakirti, 0 Bharata, as the latter came repeatedly stretching it. Thereupon Shatanika seeing his uterine brother deprived of his bow.
Endued as he was with great energy, quickly rushed to the shop, every moment uttering roars resembling those of a lion. Then in that conflict stretching his bow with a strong hand, Shatanika.
With great lightness of hands, pierced Jayatsena with ten sharp arrows and then uttered a loud roar like that of an elephants in rut.
Then again with another sharp arrow capable of penetrating through all kinds of main, Shatanika deeply pierced Jayatsena on the breast.
At this crisis, Dushkarna, who was near his brother, overwhelmed with wrath cut off the bow and arrows of the son of Nakula (Shatanika).
Thereat, grasping another bow of excellent make and capable of bearing great strain the highly powerful Shatanika fixed on the bow string shafts of exceeding sharpness.
Then he (Shatanika) challenged Dushkarna before his brothers, saying "Wait” “Wait", and then he discharged at him those keen pointed arrows that resembled so many blazing snakes.
Then the former cut off the latter's bow with a single shaft; and pierced his charioteer with two shafts; and, O sire, in that conflict the former also quickly pierced the latter with feathered shafts.
Thereafter that sinless warriors, with twelve shafts of great sharpness, pierced all the steeds of Dushkarna, steeds that we effect as the mind and decked with gold trappings.
Then highly excited with rage, he in that conflict, deeply pierced, Dushkarna on the chest with another broad-headed arrow welldirected and swift coursing.
There at the latter fell down on the ground like a tree smitten by the thunder bolt. Beholding Dushkarna slain, the five mighty car-warrior, O king.
encompassed Shatanika on all sides, out of a desire for slaying him; and they began to strike the illustrious Shatanika with a showers of arrows.
Thereupon the five Kaikeya princes excited with rage, rushed (to the rescue of Shatanika). Beholding them advance, your sons all mighty car-warriors.
O mighty monarch, encountered them like so many elephants encountering their huge compeers. Durmukha, Durjaya, the youthful Durmarshana.
Shatrunjaya and Shatrusaha, all these illustrious warriors, proceeded, O king, in a body against the Kaikeya brothers.
Riding their chariots resembling (fortified) cities, to which were steed decked with precious caparisons and which were decorated wonderful streamers of variegated hue.
on Those heroes, welding excellent bows, owing finest armours and best standards, entered the hostile array like lions going from one forest to another.
Then between them and the foe, raged a fierce and dreadful combat in which cars and elephants got entangled together and in which the combatants (mercilessly) slew one another,
Out of a feeling of animosity, they fought the dreadful fight that lasted for a few moments only before sun-set, adding to the population of Death's kingdom,
Then car-warriors and cavalry-soldiers were strewn by thousand on the filed of battle. Thereupon excited with wrath, the son of Shantanu namely Bhishma, with straightknotted shafts, began to slay the troops of the high-souled Pandavas. with his arrows he also dispatched to the regions of Death the troops belonging to the Panchala Princes.
Thus, O king, having broken the ranks of the Pandava host, the grandsire, withdrawing his force, retired to his own encampment.
The very virtuous king Yudhishthira also seeing Dhrishtadyumna and Vrikodara, smelt their heads, and with a delighted heart repaired to his camps.
Vaishampayana said Thus having questioned the son of Suta, Dhritarashtra, sorely oppressed with the sorrow of his heart and despondent of the victory of his sons, dropped down on the ground.
Seeing him unconscious and fallen down on the ground, the attendants sprinkled him with very cold and holy-scented water, fanning him all the while.
Beholding that great king fallen down, the Bharata ladies surrounded him on all sides and began to chafe him (gently) with their hands.
Then those beautiful ladies, with their voices choked up with the vapour of grief, gently raised the monarch from the surface of the earth and placed him on his throne.
Placed the throne, the monarch overwhelmed by the influence of the swoon, remained motionless, while he was fanned from all sides.
Slowly regaining consciousness, that ruler of carth began to quake and he again questioned the son of Gavalgani, of the Suta tribe, regarding the events of the battle, as they occurred. on
Dhritarashtra said That Ajatasatru (Yudhishthira) who like the rising sun drives awake darkness by his own radiance, who (charges an enemy), like a tremendous and infuriated elephant in rut, incapable of being defeated by a rival leader of herds, charging a rival proceeding with cheerful face towards a female of the species, what great warrior of my host faced that Ajatasatru, as he charged, in order to keep him away from Drona? That foremost of men, that hero, who has slain in battle many brave warriors.
That mighty-armed, intelligent and brave hero of invincible might, who, singled-handed, can consume the whole host of Duryodhana by means of his terrible glances.
That destroyer by his glances, that one ever inclined to gain victory, that wielder of bow, that hero of eternal renown, that self-controlled warrior held in high respect by the whole world-what warriors of my army did surround that hero?
Who were those warriors of my host that encountered that irrepressible prince, that wielder of bow, that hero of unfading glory, that foremost of men, that son of Kunti?
That hero who rushing with headlong speed charged Drona, who achieves grand feats at the expense of the enemy, that most puissant one of gigantic stature and great vigour, who equals ten thousand elephants in strength, what warrior surrounded that Bhimasena as he charged my army?
As that mighty car-warrior of excessive energy, Vibhatsu, resembling a dense mass of rain-clouds, came, creating terrible sounds like the clappings of the thunder-bolt, like Parjanya itself.
Showering torrents of arrows like Indra showering rain and causing the cardinal quarters to reverberate with the sound of his palms and rattle of his chariot-wheels.
(When that terrible hero) whose bow was effulgent like a flash of lightning, whose chariot resembled a cloud having for its thunder the rattle of its wheels, (that hero) the whizz of whose arrows made him all the more fierce.
Whose ire is like a dreadful cloud, who is fleet like the mind or the wind, who always pierces the enemy to the very core of his heart, who, armed with shafts, is dreadful to gaze at, who profusely fills all the cardinal quarters with human blood like Death himself, who, with a terrific roar and a dreadful countenance, wielding the Gandiva, pours, in one continuous shower, on the head of my warriors led by Duryodhana, shafts whetted on stone and decked with the feathers of vultures, when that intelligent Vijaya came, what became the state of your mind.
When that son of Pritha bearing the device of the foremost of apes on his banner, came, overspreading the sky with his shower of shafts, what became the state of your mind at the sight of him?
Did Arjuna rush to battle, killing your warriors by the very twang of his bow Gandiva and achieving dreadful feat (as he advanced).
Did Dhananjaya deprived you of your lives with his arrows, like the hurricane scattering masses of gathering clouds or felling forest of reed by blowing through them?
What man is powerful enough to encounter the wielder of the Gandiva bow in battle? Even hearing him to be on the head of the (hostile) array, all ranks of soldiers give way.
In that battle, in which soldiers trembled and even heroes were inspired with fear, who were they that did not forsake Drona and who were those mean fellows that fled out terror?
Who were they that battle, shuffling this mortal coil, courted Death standing before them in the shape of Dhananjaya who had obtained victory even over superhuman combatants?
My warriors cannot withstand the impetus of that one having white horses harnessed to chariot, nor can they bear to twang of the I Gandiva, that resembles the rumbling of clouds in the rainy season.
consider that chariot which has Vishvaksena for its driver and Dhananjaya for its warrior, to be unconquerable even be the celestials and Asuras united together.
Delicate, youthful, brave, of a handsome appearance, that son of Pandu who is intelligent, skillful, accurate in his memory, of prowess incapable of being thwarted, in battle.
When that Nakula giving forth a loud roar and afflicting the whole army, rushed upon Drona, what warriors tried to check his career?
When Sahadeva, resembling an infuriated snake of mortal poison, rushed at Drona, afflicting his enemies, when that one owning white horses and incapable of being conquered in battle.
When that one of illustrious vows, of neverfailing aim, of bashful nature and invincible prowess, when that Sahadeva charged, who were those heroes that withstood him?
That hero who having completely crushed the army of king Sauvira, took for his consort the desirable princess of the Bhojas and graceful in limbs of the body.
That foremost of men Yayudhana who is ever endued with truthfulness, resoulteness, bravery and Brahmacharya.
That warrior possessed of great physical strength, who always does what is true, who is never depressed and who is invincible and equals Vasudeva in battle and is considered to be a second Vasudeva.
Who, by the teachings of Dhananjaya has become foremost in the act of using arrows, who is equal to the son of Pritha in the use of weapon, what warrior of my army kept him away from Drona?
That foremost hero among the Vrishnis that bravest among all wielders of bow, who is equal to Rama himself in the use of weapons, in glory and in prowess.
That one of the Satvata race in who there are truth, firmness, intelligence, prowess, the knowledge of the Vedas and the most excellent weapons, as the triune world is in Keshava himself.
That mighty champion who is endued with all virtues and who is incapable of being opposed even by the celestials, what warriors (of my army) approaching him, surrounded him on all sides?
That foremost among the Panchalas, that hero of noble extraction and a favourite of all high-born person, always achieving excellent feats in battle, namely Uttamanjaya.
That one ever intent on doing good to Dhananjaya and born for doing evil only to me, who resembles Yama or Vaishravana or Aditya or Mahendra or Varuna.
That prince renowned as a great car-warrior and ever ready to sacrifice his life in the every think of battle, what heroes of my army surrounded him?
That one who alone descrting the Chedis had sided with the Pandus, namely Dhristaketu, what heroes surrounded him when he advanced towards Drona?
Thai heroic Ketumat, who slew the Prince Durjaya when the took sheller in Girivraja, what hero of my army kept him (Ketumat) away from Drona?
What warriors of my army encountered Sikhandin when he rushed at Drona-Sikhandin, the foremost of mean, who has relised the pleasures (in himself) of man hood and femininity, that son of Yajnasena, who is ever cheerful in battle and who became the cause of the death of the high souled Devavrata in battle?
That most excellent hero among the Vrishnis, that foremost of all wielders of bow, that hero, in whom reside all virtues even in a greater degree than in Dhananjaya himself.
In whom always exist truth, (the knowledge of) the best weapons and Brahmacharya, who is equal to the son of Vasudeva in prowess and to Dhananjaya in strength.
Who resembles Aditya in effulgence, Brihaspati in intelligence-namely, the highsouled Abhimanyu who is like Death himself with a gapping mouth.
What heroes surrounded him when he advanced towards Drona? That youthful hero of unripe understanding, that slayer of hostile heroes, namely Subhadra's son.
When he charged Drona, what became the state of your mind then? When those foremost of princes, the son of Draupadi, in battle rushed at Drona liko streams flowing towards the ocean, what heroes obstructed them? Those boys, who having abandoned all boyish sports, for twelve years. And observing excellent vows danced attendance on Bhima in order to receive lessons in the use of weapons.
Those boys, namely Kshatranjaya, Kshatradeva and Kshatravarma and Manada. Those heroic sons of Dhrishtadyumna, what warriors kept them away from Drona?
That one whom the Vrishnis consider superior in battle to hundred warriors. That mighty warrior Chekitana, what hero of my army tried to keep him away from Drona?
Son
Anadhrishti, the generous of Vriddhaksema had kidnapped the daughter of Kalingaraja, who had prevented him to make an access to Drona?
The five Kekaya brothers, virtuous and endued with prowess incapable of being thwarted. Resembling the Indragopakas (in complexion), furnished with red armours and weapons and banners, those heroes who are the sons of the sister of the Pandavas' mother and who ever long for the victory of the Pandavas. What heroes of my army surrounded them when they assaulted Drona with a view to kill hin?
That lord of battles, desirous of slaying whom the enraged Monarchs united together for six months in Varanavata could not defeat, that best of all wielders of bows, that hero of great strength and unerring aim, that foremost of men, Yuyutsu, tried to keep him away from Drona?
Who in a battle in Varanasi, everthrew from his car with a broad-headed shaft, the great warrior the son of Kashiraja, desirous of scizing a maiden, what hero kept him away from Drona? That mighty warrior Dhrishtadyumna, that principal counsellor of the sons of Pritha. Who is ever engaged in doing harm to Duryodhana, who has been created to slay Drona, what warriors of my side surrounded him, when consuming in battle all warriors and shattering all the ranks of my soldiers, he advanced towards Drona?
That foremost of all men conversant with the weapons, who has been reared, as it were, on the very lap of Drupada. That Sikhandin, guarded by Arjuna's weapons, what warriors of my army kept him away from Drona?
That one who, as if with a leathern belt, encompassed this extensive earth. With the deafening rattle of his chariot, that foremost of warriors, the chief of all slayers of enemies, who in lieu of other sacrifices accomplished ten horse-sacrifices with ample food, drink and Dakshina, that one who ruled his subjects, as if they were his own sons, that son of Ushinara who in his sacrifice gave away kineas numerous as the sand that over-spread the banks of the Ganges-stream, whose this deed no man has been or will be able to imitate.
After the accomplishment by him of this feat, the very gods had exclaim saying, We do not see in the three worlds with all their mobile and immobile creations,
A second person save Ushinara's son, who has attained to regions, after death, which are unattainable by human beings'-who amongst my warriors, opposed that Shaivya, that grandson of the Ushinara's son, while he assaulted Drona?
Shaivya, the grand son of that king was when approaching to Dronacarya with widely opened mouth like the death god (Kala), who had prevented him marching that time?
What warriors of my host obstructed that squadron of cars, belonging to Virata, the king of the Matsyas, the slayer of his enemies, as it careered towards Drona?
That one endued with great strength and prowess, born of Vrikodara in the course of a single day, that heroic Rakshasa of potent illusive powers, of whom I entertain great apprehensions. Who is always desirous of victory for the sons of Pritha, who is a thorn in the sides of my sons, what hero of my army kept that Ghatotkacha of gigantic body away from Drona?
O Sanjaya, what cannot be vanquished by them for whose interests these and other such numerous (heroes) are ever ready to sacrifice their lives in battle?
Those sons of Pritha, whose well-wisher and refuge is that wielders of Saranga bow, those sons, how could they suffer defeat in battle?
The son of Vasudeva in the supreme preceptor of the worlds, the Lord of all and the Eternal; that master Narayana, that one of divine soul is the refuge of men in battle.
His divine achievements are extolled by the wise; I shall also recite them with reverence, regaining my equanimity.
Bhishma said Hear me, O Yudhishthira, as I tell you what those optional Shraddhas are that should be performed under the different constellations and that were first spoken of by Yama of king Shashabindu.
That man who always perforins the Shraddha under the constellation Krittika, is considered as performing a sacrifice after establishing the sacred fire. Such a person, freed from fever, goes to Heaven with his children.
He who is desirous of children should perform the Shraddha under the constellation Rohini, while he who is desirous of power should do it under the constellation Mrigashiras. By performing the Shraddha under the constellation Ardra, a man becomes the doer of terrific deeds.
A man, by performing the Shraddha under Punarvasu, makes much gain by agriculture. The man who is desirous of growth and advancement should perform the Shraddha under Pushya.
By doing it under the constellation Ashlesha one begets heroic children. By doing it under the Maghas onc gains superiority over kinsmen.
By doing it under the (prior) Phalgunis, one gains good fortune. By doing the Shraddha under the later Phalgunas one gets many children; while by performing it under Hasta, one gets the fruition of his wishes.
By performing it under the constellation Chitra one gets beautiful children. By doing it under the constellation Svati, one makes much profit by trade.
The man who desires children, acquires the fruition of his desire by performing the Shraddha under the constellation Vishakha. By doing it under Anuradha, one becomes an Emperor.
By making offerings in honour of the departed Manes Manes under the constellation Jeshthya, with devotion and humility, one acquires sovereignty, O foremost one of Kuru's race.
By doing the Shraddha under Mula, one gains health, and by doing it under the prior Ashada, one acquires excellent fame. By performing it under the later Ashada, one succeeds in travelling over the whole world, freed from every sorrow.
By doing it under the constellation Abhijit, one acquires great knowledge. By doing it under Shravana, one, after death, attains to a very high end.
The man who performs the Shraddha under the constellation Dhanistha becomes a king. By doing it under the constellation presided over by Varuna (viz., Shatavisha), one becomes a successful physician.
By performing the Shraddha under the constellation of the prior Bhadrapada, one acquires many goats and sheep: while by doing it under the later Bhadrapada, one acquires thousands of kine.
By performing the Shraddha under the constellation Revati, one acquires many utensils of white brass and copper. By doing it under Ashvini, one acquires many horses, while under Bharani, one live long.
Listening to these ordinances about the Shraddha king Shashabindu acted accordingly, and succeeded in easily conquering and ruling the whole Earth.
Yajnavalkya said You have asked me, O king, of that Supreme Brahma which lives in the Unmanifest. Your question relates to a deep mystery. Listen to me with rapt attention, O king.
Having behaved humbly according to the ordinances laid down by the Rishis I obtained the Yajushes, O king, from the Sun-god.
With the hardest penances i formerly adored the heat-giving god. O sinless one, pleased with me, the powerful Sun, addressed me, saying, O regenerate Rishi, pray for the boon you covet, however difficult it may be of acquisition. I shall, with cheerful mind, grant it to you. It is very difficult to make me grant grace.
Bowing to him with my head, I addressed that foremost of heat-giving luminaries thus, I have no knowledge of the Yajushes. I wish to know them forthwith.
The holy one, thus solicited, told ine,-I shall grant you the Yajushes. Made up of the essence of speech, the goddess of learning Sarasvati will enter into your person.
The god then ordered me to open my mouth. I did as I was cominanded. The goddess Sarasvati then entered into my body, O sinless one.
At this, I began to burn. Unable to suffer the pain I plunged into river. Not understanding what the great Sun had done for a me for my well-being, I became even angry with him.
While I was burning with the energy of the goddess, the holy Sun told me.-Do you suffer this burning sensation for only a little time. That will soon come to an end and you will be cool.
Indeed, I became cool. Beholding me restored to ease, the Maker of light said to me,-The whole Vedas, with its appendix, together with the Upanishads, will appear in you by inward light, О twice-born one.
You will also edit the entire Satapathas, O foremost of twice-born ones. After that, your understanding will turn to the path of Liberation.
You will also acquire that end which is desirable and which is coveted by both Sankhyas and Yogins. Having said so, the divine Sun proceeded to the setting hills.
Hearing his last words, and after he had departed from where I was, I came home in joy and then remembered the goddess Sarasvati.
Thought of by me, the auspicious Sarasvati appeared immediately before my eyes, adorned with all the vowels and the consonants and having placed the syllable OM in the van.
was I then, according to the ordinance, offered to the goddess the usual Arghya, and dedicated another to the Sun, that foremost of all heatgiving gods. Doing this duty I took my seat, devoted to both those gods.
Thereupon the entire Satapatha Brahmanas, with all their mysteries and with all their abstracts as also their appendices, appeared of themselves before my minds-eye, at which I became filled with great joy.
I then taught them to a hundred competent disciples and thereby did what disagreeable to my great maternal uncle (Vaishampayana) with the disciples round him.
Then, shining in the midst of my disciples like the Sun himself with his rays, I took the management of the Sacrifice, of your noble father, O king.
In that Sacrifice, a quarrel arose between me and my maternal uncle as to who should be allowed to take the sacrificial fee that was paid for the recitation of the Vedas. In the very presence of Deval, I took half of that fee.
Your father and Sumanta and Paila and Jaimini and other ascetics all agreed to that arrangement.
I had thus got from the Sun the five times ten Yajushes, O king. I then studied the Puranas with Romaharshan.
Keeping before me those Mantras and the goddess Sarasvati, I then, O king, helped by the inspiration of the Sun, set myself to compile the excellent Satapatha Brahmanas, and succeeded in performing the task never before undertaken by any one else. That path which I has wished to take, has been taken by me and I have also taught it to my disciples.
Indeed I gave to my disciples the whole of those Vedas with their abstracts. Pure in mind and body, all those disciples have, on account of my instructions, become filled with joy.
Having established this knowledge consisting of fifty branches which I had acquired from the Sun, I now meditate on the great object of that knowledge (viz., Brahma).
The Gandharva Vishvavasu, a master of the Vedanta Shastra, desirous, O king, of ascertaining what is good for the Brahmanas in this knowledge and what truth is in it, and what is the excellent object of this knowledge, once catechised me. He put to me altogether twentyfour questions, O king, regarding the Vedas. Finally, he put to me a question, numbered twenty-fifth which relates to ratioscination. These questions are as follow:-What is universe and what is non-universe? What is Ashva and what Ashva? What is Mitra? What is Varuna?
What is Knowledge? What is the object of knowledge? What is Unintelligent? What is Intelligent? Who is Ka? Who is endued with the principle of change? Who is not endued with the same What is he that devours the Sun and what is the Sun? What is Vidya and what is Avidya? What is Vedya and Avedya? What is Immobile and Mobile? What is without beginning, what is indestructible, and what is Destructible? These were the transcendental questions put to me by that foremost of Gandharvas.
After king Vishvavasu, that foremost of Gandharvas, had asked me these questions one after another, I answered them duly.
At first, however, I told him,-Wait for a short time, till I reflect on your questions!—the Gandharva agreed to it, and sat in silence.
I then thought once again of the goddess Sarasvati in my mind. The replies then to those questions naturally originated in my mind like butter from curds.
Keeping in view the high science of inferential ratioscination, I churned with my mind, O Monarch, the Upanishads and the supplementary works relating to the Vedas.
I then expounded to him the fourth science that deals with Liberation, O foremost of kings, and on which I have already discoursed to thee, and which is based upon the twenty-fifth, viz., Individual Soul.
Having said all this, O king, to king Vishvavasu, I then addressed him, saying, Listen now to the answers that I give to your several questions.
I now dealt with the question which, O Gandharva, you ask, viz.,-what is Universe and what is Not-universe?—The Universe is Unmanifest and original Nature endued with the principles of birth and death which are terrible.
It is, besides, possessed of the three qualities on account of its producing principles all of which are fraught with those attributes. That which is Not-universe is Purusha shorn of all attributes. By Ashva and Ashva are meant the female and the male. Similarly, Mitra is Soul, the Varuna is Nature.
Knowledge, again, is said to be Nature, while the object to be know is called Soul. The Ignorant and the Knowing or Intelligent and both Soul without attributes.
You have asked what is Kah, who is endued with change, and who is unendued therewith. I answer, Kah is Soul. That which is endued with change is Nature. He who is not endued therewith is Soul.
Likewise is called the unknowable is Nature; and that which is called Knowable is Soul.
You have asked me about the Mobile and the Immobile. Hear my answer That which is mobile is Nature, which, undergoing changes, forms the cause of Creation and Destruction, The Immobile is Soul, for without himself undergoing changes he assists at Creation and Destruction.
What is Knowable is Nature; while what is Unknowable is Soul. Both Nature and Soul are said to be unintelligent, stable, indestructible, unborn and eternal, according to the decision of the philosophers who know the spiritual science.
On account of the indestructibility of Nature in the matter of Creation, Prakriti, which is unborn, is considered as not subject to decay destruction. Soul, again, is indestructible and unchangeable.
The qualities of Nature are destructible, but not Nature herself. The learned, therefore, call Nature indestructible. By undergoing changes Nature works as the cause of Creation. The results appear and disappear, but not original Nature. Hence also is Nature called indestructible. Thus have I told you the conclusions of the fourth Science based on the principles of inference and having Liberation for its end.
Having acquired by the science of inference and by serving preceptors, the Richs, the Samans, and the Yajushes, all the or obligatory rites should be observed and all the Vedas read with reverence, O Vishvavasu,
O foremost of Gandharvas, they who study the Vedas with all their branches from which all things originate and into which all things merge when destruction sets in, and which is the one object whose knowledge the Vedas seek to preach,-indeed, they who have no acquaintance with what the Vedas seek to establish,-study the Vedas uselessly and carry their burthen of such study in vain.
If a person seeking butter churns the milk of the she-ass, without finding what he seeks he simply finds a substance of foul smell like ordure.
Similarly if one, having read the Vedas, fails to know what is Nature and what is Soul, one only proves his own foolishness of understanding and carries a useless load.
One should, with devoted attention, think on both Nature and Soul, so that he may avoid repeated birth and death.
Thinking upon the incident of one's repeated births and deaths and avoiding the religion of acts which merely yield destructible results, one should follow the eternal religion of Yoga.
O Kashyapa, if one continuously reflects on the nature of the Individual Soul and its connection with the Supreme Soul, he then succeeds in divesting him of all attributes and in seeing the Supreme Soul.
The Eternal and Unmanifest Supreme Soul is considered by men of foolish understandings as distinct from the Individual Soul. They are really wise who see both these as truly one and the same.
Frightened at repeated births and deaths, the Sankhyas and Yogins consider the Individual Soul and the Supreme Soul to be one and the same.
Vishvavasu then said You have, O foremost of Brahmanas, said that Individual Soul is indestructible and truly undistinguished from the Supreme Soul. This, however, is difficult to understand. You should once more explain this subject to me.
I have heard discourses on this subject from Jaigishavya, Asita, Devala, the regenerate sage Parashara, the intelligent Varshaganya, Bhrigu, Panchashikha, Kapila, Shuka, Gautama, Arshtisena, the great Garga, Narada, Asuri, the intelligent Paulastya, Sanatkumara, the great Shukra, and my father Kashyapa. Subsequently I heard this from Rudra and the intelligent Vishvarupa several of the gods, the Pitris, and the Daityas. I have gained all that they say, for they generally describe that eternal object of all knowledge.
I wish, however, to hear what you say on those subjects with the help of your intelligence. You are the foremost of all persons, and a learned learned lecturer on the scriptures, and gifted with great intelligence.
There is nothing which you do not know. You are an ocean of the Shrutis, as described, O Brahmana, in the world of both the gods and the departed manes.
The great Rishi living in the region of lords and who is said to be eternal lord of all luminaries, is your preceptor.
O Yajnavalkya, you have acquired the entire science, O Brahmana, of the Sankhyas, as also the scriptures of the Yogins in particular.
Forsooth, you are enlightened, fully conversant with the mobile and immobile universe. I wish to hear you describe that knowledge, which is compared to clarified butter having solid grains.
Yajnavalkya said You are, O foremost of Gandharvas, capable of comprehending every knowledge. As, however, you ask me, do you hear me then explain to you according as I myself have obtained it from my preceptor.
Nature, which is unintelligent, is apprehended by Individual Soul, however, cannot be apprehended by Nature, 0 Gandharva.
In consequence of Individual Soul being reflected in Nature, the latter is called Pradhana by Sankhyas and Yogins conversant with the original principles as laid down in the Shrutis.
O sinless one, the other, seeing, sees the Nature and the Soul; not seeing, it sees the Supreme Soul.
The Souls thinks that there is nothing higher than itself. In sooth, however, though seeing it does not see the Supreme Self which sees it.
The wise should never think that the Nature is at one with the Soul which has a real and independent existence. The fish live in water. It goes there impelled by its own nature.
As the fish, though living in the water, is to be considered as separate from it, similarly is the Soul to be apprehended, i.e., though the Soul exists in a state of contact with the Nature, it is, however, in its real nature, separate form, and independent of Nature, When overwhelmed with the consciousness of Self, and when unable to understand its identity with the Supreme Soul, on account of the illusion that covers it, of its co-existence with Nature, and of its own manner of thinking, the Individual Soul always sinks down, but when freed from such consciousness it goes upwards.
When the Individual Soul succeeds in apprehending that it is one, and Nature with which it lives is another, then only does it, O twice-born one, succeed in seeing the Supreme Soul and attaining to the condition of Oneness with the universe.
The Supreme is one, O king, and the Individual Soul is another. On account of the Supreme overlying the Individual Soul, the wise consider both to be one and the same.
For these reasons, Yogins and followers of the Sankhya system of philosophy, terrified by birth and death, blessed with sight of the Supreme Soul, pure in body and mind, and devoted to the Supreme Soul, do not welcome the Individual Soul as indestructible. When one sees the Supreme Soul and losing all consciousness of individuality becomes at one with the Supreme, he then becomes omniscient, and possessed of such omniscience he becomes freed from the obligation of rebirth. I have thus described to you truly, O sinless one, about Nature which is unintelligent, and Individual Soul which is gifted with intelligence, and the Supreme Soul which is gifted with omniscience, according to the marks laid down in the Shrutis. That man who does not see any difference between the knower and the known, and between knowledge and the known, is both Kevala and not-Kevala, is the original cause of the universe, is both Individual Soul and the Supreme Soul.
Vishvavasu said 0 powerful one, you have duly and adequately expounded what is the origin of all the gods and which produces Liberation. You have said what is true and excellent. May you enjoy inexhaustible blessings, and may your mind be ever united with intelligence.
Yajnavalkya said Having said those words, the king of Gandharvas proceeded towards heaven, shining in resplendence of beauty. Before leaving me, the great one duly honoured me by going round my body, and I found him, highly pleased.
He inculcated the science he had learnt from me to those celestials that live in the regions of Brahman and other gods, unto those who live on Earth, to also the dwellers of the nether regions, and to them who had adopted the path of Liberation, O king.
The Sankhyas are devoted to the practices of their system. The Yogins are devoted to the practices of their system. There are others who are desirous of acquiring Liberation. To these latter this science yields palpable fruits.
O foremost of kings, Liberation originates from Knowledge. Without Knowledge it can never be acquired. The wise have said it, O king. Hence, one should try his best for acquiring true Knowledge in all its particulars, by which one may succeed in freeing oneself from birth and death.
Acquiring knowledge from a Brahmana or a Kashtriya or Vaishya or even a Shudra who is of low birth, one having faith should always show respect for such knowledge. Birth and death cannot attack one who has faith. arose
All orders of men are Brahmanas. All originate from Brahman. All All men utter Brahma. Helped by an understanding that is derived from and directed to Brahma, I preach this science treating of Nature and Soul. Indeed this whole universe is Brahma.
From the mouth of Brahman originated the Brahmanas; from his arms, the Kshatriyas; from his navel, the Vaishyas, and from his feet, the Shudras. All the orders should be considered as differing from one another.
Actuated by Ignorance, all men meet with death and go, O king, by birth which is the cause of acts. Shorn of Knowledge, all orders of men, dragged by terrible Ignorance, fall into varied orders of being on account of the principles that originate from Nature.
Therefore, all should, by every means, try to acquire Knowledge. I have told you that every person is entitled to took for its acquisition. One who is endued with Knowledge, as Brahmana. Others, are possessed of knowledge. Hence, this science of a Liberation is always open to them all. The Wise, O king, have said this.
The questions you had put to me, have all been answered by me according to the truth. Do you, therefore, renounce all grief. Go you to the other end of this enquiry. Your questions were good. Blessings on your head for ever.
Thus instructed by the intelligent Yajanavalkya, the king of Mithila become filled with joy.
The king honoured that foremost of ascetics by going round his body. Dismissed by the king, he left his court. King Daivarati, having acquired the knowledge of the religion of Liberation, took his seat, and touching a million kine and a quantity of gold, of gems and jewels, gave them away to a number of Brahmanas.
Installing his son in the sovereignty of the Videhas, the old king began to lead the life of a Yati.
Taking no notice of all ordinary duties, the king began to study the science of the Sankhyas and the Yogins in full.
Considering himself to the Infinite, he began to reflect on only the Eternal and Independent One. He renounced all ordinary duties, Virtue and Vice, Truth and Falsehood, Birth and Death, and all other things relating to the principles produced by Nature.
Both Sankhyas and Yogins, according to the teachings of their sciences, consider this universe as the outcome of the action of the Manifest and the Unmanifest.
The learned say that Brahma is freed from good and evil, is self-dependent, the highest of the high, Eternal, and Pure. Do you, therefore, O king, become Pure.
The giver, the receiver of the gift, the gift itself, and that what is ordered to be given away, are all to be deemed as the unmanifest Soul. The Soul is the Soul's possession. Who, therefore, can be a stranger to one? Do you think always in this way. Never think otherwise.
He who does not know what is Nature possessed of qualities and what is Soul transcending qualities, only he, not possessed as he is of knowledge, repairs to sacred waters and cerebrates sacrifices.
Not by study of the Vedas, not by penances, not by sacrifices, O son of Kuru, can one acquire the status of Brahma. Only when one succeeds in apprehending the Supreme or Unmanifest, he is respected.
They who wait upon Mahat acquires the regions of Mahat. They who wait upon Consciousness, go to the spot that belongs to Consciousness. They who wait upon what is higher, acquire higher places.
Those persons learned in the scriptures, who succeed in apprehending eternal Brahma which is higher than Unmenifest nature, can acquire that which is above birth and death, which is free from qualities, and which is both existent and non-existent.
I got all this knowledge from Janaka. The latter had got it from Yajnavalkya. Knowledge is very superior. Sacrifices cannot compare with it. With the help of Knowledge one succeeds in crossing the world's ocean which is beset with difficulties and dangers. One can never cross that by means of sacrifices.
Birth and death, and other obstacles, O king, men of knowledge say, one cannot get over by ordinary exertion. Men acquire heaven through sacrifices, penances, observances. But they have again to drop down therefrom on the Earth. vows, and
Do you, therefore, worship with reverence that which is Supreme, most pure, blessed, stainless, and sacred, and which is above all states. By apprehending Soul, O king, and by celebrating the Sacrifice which consists in the acquisition of Knowledge, you will really be wise.
In former time, Yajnavalkya did that good to king Janaka which comes from a study of the Upanishads. The Eternal and Immutable Supreme was the subject which the great Rishi had described to the king of Mithila. It enabled him to attain to that Brahma which is auspicious and immortal, and which is above all sorts of sorrows.
Narada said O Srinjaya, we heard that Dushyanta's son Bharata, who, when a child, performed in the woods many feats difficult of being performed by others, had also to suffer death.
Possessed of great prowess, he used quickly to deprive the very lions armed with teeth and claws, of all their ferocity and dragged them and bound them at his own pleasure.
He used to tame down the very tigers, more ferocious and more ruthless than the lions. Seizing various beasts of prey and even prodigious elephants dyed with red chalksolution and bespattered with other liquid minerals, by their teeth and tusks, that highly powerful one used to bring them to his subjection causing their throats to become parched up and compelling them to fly away.
Endued with great strength he used to drag down the mightiest of buffaloes. Through his prowess, he tamed hundreds of ferocious lions.
And powerful tigers and horned rhinoceroses and other animals. Binding them by their necks and twisting the ropes (around their necks) to an inch of their lives, he used to release them.
For those feats of his, the regenerate sages residing there used to call him Sarvadamana (or the subduer of all). But at last his mother forbade him do so, saying-'Do not torture animals thus.'
Possessed of great energy, he celebrated a hundred Horse-sacrifices on the banks of the river Yamuna, three hundred such sacrifices on the banks of the Sarasvati and four hundred such on the banks of the Ganges.
Having accomplished all those sacrifices he once more performed a thousand great Horsesacrifices and a hundred such Rajasuya, in which he made profuse gifts to the Brahmanas.
He performed also such other sacrifices, as the Agnisthoma, the Atiratra, the Vektha, the Visvajit and thousands of Vajapeyas.
Then the royal son of Sakuntala gratified the Brahmanas with the present of riches; then Bharata of illustrious fame gave ten thousand billions of coins made of the purest gold to Kanwa (who had reared his mother). The gods with Indra at their head, accompanied by the twice-born ones, coming to this sacrifices, set up his sacrificial stake made wholly of gold and measuring hundred vyamas in width. The royal Bharata of magnanimous soul, that conqueror of his foes, that sovereign ever unsubdued by his enemies gave away unto the Brahimanas, charming steeds, elephants and chariots, adorned with gold and embossed with gems of the first water of all sorts and camels and goats and sheep and male and female servants, wealth, grain, milch-cows with calves and villages, houses and fields and garments of various kinds, countless in number. When, O Srinjaya, even such a king had to suffer death who was superior to you in respect to the four cardinal virtues.
And consequently to your son, you should not lament for your son who performed no sacrifice and made no sacrificial gifts saying, 'O Shvaitya.'
Having saluted Narayana and Nara the best of male beings, as also Sarasvati the goddess of Learning let us cry success.
Vaishampayana said, When the thirty-sixth year (after the battle) arrived, the delighter of the Kurus, viz., Yudhishthira, saw many unusual portents.
Winds, dry and strong, and showering gravel blew from all sides. Birds began to wheel, making circles from right to left.
The great rivers ran in opposite courses. The horizon on every side seemed to be always covered with fog. Meteors, showering coals, dropped on the Earth from the sky.
The Sun's disc, O king, seemed to be always covered with dust. At its rise, the Sun was shorn of splendour and seemed to be crossed by headless trunks.
Terrible circles of light were seen every day around both the Sun and the Moon. These circles showed three colours. Their edges seemed to be black and rough and ashy-red in color.
These and many other omens, fore shadowing fear and danger, were seen, o king and struck the hearts of men with anxiety.
A little while after the Kuru king Yudhishthira heard of the wholesale destruction of the Vrishnis on account of the iron bolt.
The son of Pandu, hearing that only Vasudeva and Rama had escaped alive, summoned his brothers and consulted with them as to what they should do.
Meeting with one another they became greatly stricken with surrow upon hearing that the Vrishnis had met with destruction through the Brahmana's rod of Punishment.
These heroes could not believe the death of Vasudeva, like the drying up of the ocean. In fact, they could not believe the destruction of the holder of Sharnga.
Inforined of the incident about the iron bolt, the Pandavas, became stricken with grief and sorrow. In fact, they sat down, utterly cheerless and stricken with blank despair.
Indeed, O holy one, how was it that the Andhakas along with the Vrishnis, and those great car-warriors, viz., the Bhojas, met with destruction before the very eyes of Vasudeva?
Vaishampayana said When the thirty-sixth year arrived (after the great battle) a great calamity overtook the Vrishnis. Moved by Time, they all met with destruction on account of the iron bolt.
Crused by whom did those heroes, viz., the Vrishnis, Andhakas and the Bhojas, met with destruction? O foremost of twice-born persons, do you fully explain all this to me.
One day, the Vrishni heroes numbering Sarana amongst them; saw Vishvamitra and Kanwa and Narada arrived at Dwraka.
Afflicted by the rod of punishment held by the celestials, those heroes causing Shamba to be disguised like a woman, approached those ascetics and said, “This one is the wife of Vabhru of great energy who is desirous of having a son. You Rishis, do you know for certain what this one will produce?'
Hear now, O king, what those ascetics, attempted to be thus imposed on, said, “This heir of Vasudeva, by name Shamba, will produce a dreadful iron bolt for the destruction of the Vrishnis and the Andhakas.
O wicked and cruel ones, intoxicated with pride, through that iron bolt you will become the exterminators of your family with the exception of Rama an Janardana.
The blessed hero armed with the plough will enter the ocean renouncing his body, while a hunter of the name of Jara will pierce the great Krishna while lying on the ground.'
Attempted to be deceived by those wicked ones, those ascetics, with eyes red in anger, looked at each other and uttered those words. Having said so they then went to see Keshava.
The destroyer of Madhu, informed of what had occurred, summoned all the Vrishnis and told them of it. Gifted with great intelligence and fully acquainted with what the end of his family would be he simply said that that which was destined would surely take place.
Hrishikesha having said so, entered his palace. The Lord of the universe did not wish to ordain otherwise.
When the next day came, Shamba actually produced an iron bolt through which all the individuals in the family of the Vrishnis and the Andhakas became reduced to ashes.
Indeed, for the destruction of the Vrishnis and the Andhakas, Shambas brought forth, through that curse, a dreadful iron bolt that looked like a huge messenger of death. The fact was duly reported to the king.
In great distress of mind, the king (Ugrasena) caused that iron bolt to be reduced into fine powder. Men were engaged, O king, to cast that powder into the sea.
At the command of Ahuka, of Janardana, of Rama, and of great Vabhru, it was, again, proclaimed throughout the city, that from that day, among all the Vrishnis and the Andhakas one should manufacture wines and intoxicating liquors of any kind, and that whoever would secretly manufacture wines no and spirits should be impaled alive with all his kinsmen.
Through fear of the king, and knowing that it the order of Rama also of unimpeachable deeds, all the citizen bound themselves by a rule and abstained from manufacturing wines and spirits. was
Janamejaya said : O Lord, tell me the names of all the sons of Dhritarashtra beginning from the eldest, according to the order of their births. Vaishampayana said :
(Their names are). Duryodhana, Yuyutsu, Duhshasana, Duhsaha, Duhshala, Jalasandha, Vinda, Anuvinda, Durmarshana, Durmukha, Dushkarna, Karna, Vivinshati, Vikarna, Shala, Satva, Sulochana, Durdharsha, Subahu, Dushpradharshana, Durmarashana, Durmukha, Dushkarna, Karna, Chitra, Upachitra, Chitraksha, Charu, Chitrangada, Dhritarashtra, Durmada, Dushpraharsha, Vivitsu, Vikata, Sama, Umanabha, Padmanabha, Nanda, Upananda, Senapati, Sushena, Kundodara, Mandra, Chitrabahu, Chitravarmana, Suvarmana, Durvirochana, Ayobahu, Mahabahu, Chitrachapa, Sukundala, Bhimavega, Bhimabala, Balaki, Balavardhana, Ugrayudha, Bhimashara, Kanakaya, Drindahyudha, Drindavarmana, Drindakshetra, Somakirti, Anudara, Jarasandha, Dridhasandha, Satyasandha, Sadahsuvak, Ugrashrava, Ugrasena, Kshemamurti, Aparajita, Panditaka, Vishalaksha, Duradhara, Dridhahasta, Suhasta, Vatavega, Suvarcha, Adityaketu, Bahvashi, Nagadatta, Anuyayi, Nishangi, Kavachi, Dandi, Dandadhara, Dhanurgraha, Ugra, Bhimaratha, Virabahu, Alolupa, Abhaya, Raudrakarma, Dridharatha, Anadhrishya, Kundabhedi, Viravi, Dirghalochana, Dirghubahu, Mahabahu, Vyudhoru, Kanakadhvaja, Kundaja and Chitraksha. He (Dhritarashtra) had also a daughter, named Dushala, above and over these one hundred sons. The names of all the sons according to the order of their births.
They were all heroes and Atirathas, they were all learned in the science of war. They were all well acquainted with the Vedas and experts in using all kinds of weapons.
O king, worthy wives were selected for them at the proper time and after due examinations by king Dhritarashtra. O best of the Bharata race, king Dhritarashtra bestowed Dushala at the proper time and with due rites on Jayadratha.
Sanjaya said Seeing Yudhishthira approach him, Drona received him with a continuous downpour of arrows, like one undaunted.
Thereupon a very great confusion arose in the army of Yudhishthira which resembled that which prevails in a herd of elephants when the leader is attacked by a lion.
Then the heroic Satyajit of prowess invincible, beholding Drona thc preceptor desirous of capturing Yudhishthira, rushed at him with fury.
Then the war-like Acharya and the prince of the Panchalas fought with one another, agitating the armies hostile to each, like Indra and the son of Virochana.
Then the mighty warrior Satyajit of prowess invincible, displaying excellent weapons, pierced Drona with a keen-pointed shaft.
Thereafter he discharged at the charioteers of Drona, five arrows deadly as the venom of snakes and each resembling Death himself. (Struck by those arrows) the charioteer lost all consciousness.
Then he suddenly pierced Drona's horses with ten swift-going-arrows. Thereafter wrought up with ire, he pierced the two Parshni-drivers of Drona with ten shafts each.
Then at the head of his division he wheeled in circular motion riding on his chariot. Then filled with rage he cut down the flag-staff of Drona, the grinder of foes.
Then that crusher of foes, Drona, seeing these feats of his enemy in battle, thought in his mind that his (foe's) hour was come.
Then having severed the bow of his enemy Satyajit along with arrows placed on it, the preceptor Drona pierced him with ten whetted shafts capable of penetrating to the very vitals.
Thereupon that puissant hero (Satyajit), O monarch, having speedily grasped another bow, struck Drona with thirty arrows furnished with Kanka-feathers.
When the great warrior Vrika saw Satyajit badly gripped within the ambit of arrows shot by Dronacharya, he shot several hundred acute arrows and injured severally Dronacharya.
Beholding Drona thus resisted in that battle by Satyajit, O monarch, the Pandavas shouted forth and waived their garments.
Inflamed with wrath, the mighty Vrika pierced Drona on the chest with sixty shafts. O king, that feat appeared, indeed, marvellous.
Then that mighty car-warrior Drona endued with great speed, being completely covered by an arrowy downpour, put forth all his energy causing his eyes to expand with rage.
Thereafter Drona, having cut asunder the bows of Satyajit and Vrika, killed the latter along with his driver and horses, with six shafts.
Thereafter Satyajit having taken up a bow still tougher, pierced Drona, along with his steeds, drivers and standard, with several shafts.
Humiliated in battle by the prince of the Pandavas, Drona was no longer able to brook it; then for the destruction of his enemy, he speedily shot shafts at him.
Then pouring arrows by thousands, Drona covered the steeds, the standards, the handle of the bow and the two Parshni drivers of his enemy.
Inspite of his bows being thus repeatedly cut-off, the prince of the Panchalas conversant with the knowledge of excellent weapons, continued to fight with him of the chestnut steeds (Drona).
Then beholding Satyajit swell with energy in that battle, Drona with a half-moon shaped arrow, severed the head of that one of illustrious soul.
When that mighty car-warrior the leader of the Panchalas was slain, Yudhishthira being afraid of Drona, fled away, being borne by fleet steeds.
The Panchalas, the Kckayas, the Matsyas, the Chedikas, the Karuasas and the Koshalas, desirous of rescuing Yudhishthira, rushed at Drona with delight.
Thereupon, the preceptor, the crusher of large bodies of foes, desirous of capturing Yudhishthira, consumed those troops like fire consuming heaps of cotton.
Then Shatanika the younger brother of the king of the Matsyas, seeing Drona repeatedly consumne the divisions, rushed at him.
Then deeply piercing Drona and his charioteer and steeds, with six shafts effulgent like the rays of the sun and polished by the forgers, Shatanika uttered loud shouts.
Engaged in a heartless act and attempting to accomplish a difficult one, he covered the mighty car-warrior the son of Bharadvaja, with an arrowy down-pour.
Then Drona, with a shaft like a razor speedily severed from his trunk, the head graced with ear-rings, of Shatanika thus roaring at him. Thereat all the Matsyas took to their heels.
Having vanquished the Matsyas, the son of Bharadvaja obtained victory over the Chedis, the Karusas, the Kekayas, the Panchalas, the Srinjayas and the Pandus.
Beholding that one of the golden car, endued with bravery, excited with wrath, consume their divisions like fire burning down a forest, the Srinjayas trembled.
The twang of the bowstring of that one of great activity was heard in all directions when he stretched his bow to slay his enemies.
Fierce arrows, discharged by that one endued with great lightness of hands, crushed elephants and steeds and foot-soldiers, carwarriors and warriors riding on elephants.
As at the expiration of the winter, mighty masses of thundering rain-clouds assisted by violent winds, pour down showers of rain, so Drona pouring showers of arrows, struck terror into the hearts of his opponents.
That puissant hero, that mighty warrior, that giver of assurances of safety to his friends, traversed in all directions, agitating the host of the enemy. seen
The bow of golden effulgence of Drona of immeasurable prowess was in all directions like flashes of lightning illumining the clouds.
As he careered with speed in that battle, the device of an altar decorating his banner, O Bharata, appeared like the crest of the Himalayas.
Drona caused a dreadful carnage among the host of the Pandavas, like that which Vishnu the revered of all the celestials and the Asuras, caused among the host of the latter.
That hero of truthful speech endowed with great wisdom and strength, end endued with invincible prowess, that Drona of generous heart, created a river on the field of battle, that was dreadful and capable of enhancing the fear of the cowards, Armours constituted its bellows and standards its whirlpools; and it carried away a large number of mortals as it flowed. Elephants and horses formed its great alligators and swords were its fishes and it was incapable of being tide over. It was terriblelooking and the bones of heroes formed the pebbles (in its bed) and drums and cymbals its tortoises. Shields and armours constituted its boats and the hair of warriors the moss and weeds that floated over it. Shafts constituted its wave-lets and bows its currents; and it abounded in snakes formed of the arms of warriors. It was of fierce current and carried away the Kurus and the Srinjayas alike. The heads of human beings formed its stones and their thighs its fishes and the maces its rafts: it was covered with froth formed of head-gcars and was infested with reptiles formed of the entrails (of animals) of awful appearance; it carried away heroes (to the other world); its mire was constituted by flesh and blood. Elephants were its alligators and standards the trees (on its banks). It drew down in its bottom thousands of Kshatriyas. It was fierce, clogged with corpses and had horse-soldiers for its sharks; and it was extremely difficult of being crossed over; and it flowed to the regions of Death. That river swarmed with hosts of monsters and dogs and jackals. It was haunted by cannibals of dreadful appearance on all sides,
Thereupon seeing that mighty car-warrior Drona consume their hosts like the god of Death himself, the Pandava warriors healed by the sons of Kunti, rushed at him from all sides.
Firmly united together, those heroes surrounded Drona on all sides who was burning down everything, like sun scorching the world with his rays.
Then for supporting that heroic warrior, with upraised weapons, your warriors, princes
and monarchs, rushed (into the thick of the fight).
Then Sikhandin pierced Drona with five straight-jointed shafts, Kshatradharma with twenty and Vasudeva with five. Uttamaujas in that battle, pierced him with three shafts, Kshatradeva with five, Satyaki with hundred and Yudhamanyu with eight. Yudhishthira pierced Drona with a dozen shaft and Dhrishtadyumna pierced him with ten the Chekitana with three shafts.
Then Drona of never-failing aim and resembling an elephant with rent temples, passing over the car host of the Pandavas felled Dhirasena
Then getting near king Kshema, who was fighting fearlessly, Drona pierced him with nine arrows and he fell down dead from his chariot.
Penetrating into the heart of the (hostile) host, resisted in all directions, he became the protector of all others and had no need of protecting himself.
He then struck Sikhandin with twelve arrows and Uttamaujas with twenty shafts, and with a broad-headed arrow he dispatched Vasudeva to the regions of Death.
With eighty shafts he pierced Kshemavarman and with twenty-six he struck Sudakshina. With broad-headed shafts he brought down Kshetradeva from the terrace of his car.
Having pierced Yudhamanyu with sixtyfour shafts and Satyaki with thirty, that one owning the golden chariot rushed at Yudhishthira with violence.
Then that foremost of kings Yudhishthira speedily fled away from the preceptor being borne by his fleet steeds. Then the prince of the Panchalas charged Drona.
Drona struck him along with his horses, charioteer and bow. Then from his car he fell down dead like a luminary dropped from the heaven.
Upon the death of that renouned prince of the Panchalas, loud cries of kill Drona, kill Drona were herd there.
Then that puissant Drona began to crush the host of the Panchalas, Matsyas, Kekayas, Srinjayas, the Pandavas, all burning with rage.
Satyaki, Chekitan, Dhrishtadyumna and Sikhandin, Vardakshemi, the son of Chitrasena and Senabindu and Suvorcha. These and numerous other rulers of different countries, were all defeated by Drona who was supported by the Kurus.
O monarch, your warriors having been crowned with victory in that dreadful battle began to slaughter the Pandavas as they were flying in all directions.
O Bharata, the Panchalas, the Kekayas and the Matsyas, thus slaughtered on all sides, like the Danavas by Indra, began to quake (with fear).
Janamejaya said : O Brahmana, what did those best of men, the Pandavas, do after they had killed the, Rakshasas Baka.
O king, after killing the Rakshasas Baka, they lived in the house of that Brahmana engaged in the study of the Vedas.
A few days after, a Brahmana of rigid Vows came to the house of the Brahmana in order to live there.
That best of Brahmanas, ever hospitable to hosts, after duly worshipping him, in his house, gave him quarters to live.
Then all those, O best of men, the Pandavas, with Kunti requested the Brahmanas to narrate his interesting experiences.
He spoke to them of various countries, pilgrimages, rivers, kingdoms, many wonderful provinces cities.
O Janamejaya, when the narrations were over, that Brahmanas spoke to them of the wonderful Svayamvara of the daughter of Yajnasena, the princess of Panchala and the births of Dhrishtadyumna and Shikhandi and that of Krishna, born of no woman, in the sacrifice of Drupada.
When he concluded, those best of men (the Pandavas) hearing of these extraordinary affairs asked him to narrate it in detail.
The Pandavas said : O Brahmana, how did the birth of Dhrishtadyumna, the son of Drupada, take place from the (sacrificial) fire?
How did the wonderful birth of Krishna take place from the (sacrificial) after? How did (the sons of Drupada) learn all weapons from the great bowman Drona? How and for whom and for what reason was the friendship between Drona and Drupada broken?
Vaishampayana said : O king, having been thus asked by those best of men, the Brahmana narrated in detail the account of the birth of Draupadi.
That which is without qualities, O son, can never be explained by assigning qualities to it. Listen, however, to me as I explain to you what is endued with qualities and what is devoid of them.
Great Munis conversant with the truth about principles say that when Soul seizes qualities like a crystal catching the reflection of a red flower, he is said to be possessed of qualities; but when freed from qualities like the crystal freed from reflection, he is seen in his real nature, which is as above all qualities.
Unmanifest Nature is by her nature endued with qualities. She cannot transcends them. Shorn of intelligence by nature she becomes attached to qualities.
Unmanifest Nature cannot know anything, while Purusha, by his nature, is endued with knowledge.—There is nothing higher than myself, the Soul is always conscious of it.
Therefore the unmanifest Nature, although by nature inanimate and unintelligent, still becomes animate and intelligent on account of her union with the Soul who is Eternal and Indestructible instead of remaining in her own nature owing to her destructibility.
When Soul, through ignorance, repeatedly becomes associated with qualities, he fails to understand his own real nature and therefore he fails to acquire Liberation.
On account of the Soul's Supremacy over the principles that originate from Nature he is said to partake of the nature of those principles. On account also of his agency in the matter of creation, he is said to possess the quality of creation. On account of his agency in the matter of Yoga, he is said to possess the quality of Yoga. For his Supremacy over those particular principles know by the name of Nature, he is said to possess the character of Nature.
For his agency in the matter of creating the seeds, he is said to partake of the nature of those seeds. And because he causes the several principles or qualities to come into being, he is, therefore, said to be subject to decay and destruction.
On account, again, of his being the witness of everything, and on account, also of there being nothing else than he, as also for his consciousness of oneness with Nature, Yatis endued with ascetic success, conversant with the spiritual science, and freed from fever of every sort, consider him as existing by himself without a second, immutable, unmanifest, unstable, and manifest.
This is what we have heard. Those Sankhyas, however, that depend upon Knowledge only and the practice of mercy for all creatures, say that it is Nature which is Ore but souls are many.
As a matter of fact, Soul is different from Nature which though unstable, still appears as stable. As a blade of reed is different from its outer cover, so is Soul different from Nature.
Indeed, the worm that lies within the Udumvara should be known as different from the Udumvara, Though existing with the Udumvara, the worm is not to be considered as forming a part of the Udumvara.
The fish is separate from the water in which it lives, and the water is separate from the fish that lives in it. Though the fish and water exist together, yet it is never drenched by water.
The fire that lies in an earthen saucepan is separate from the earthen saucepan, and the saucepan is separate from the fire it contains. although the fire exists in and with the saucepan, yet it is not to be considered as constituting any part of it.
The lotus-leaf that lies afloat on a piece of water is separate from the piece of water on which it floats. Because it exists with water it does not form a portion of the water.
The eternal existence of those objects in and with those mentioned, is never correctly understood by ordinary mortals.
They who see Nature and Soul in any other light are said to possess an incorrect vision. It is certain that they have repeatedly to sink into dreadful hell.
I have thus told you the philosophy of the Sankhyas, that excellent science by which all things have been correctly determined. Ascertaining the nature of Soul and Nature in this way, the Sankhyas acquire Liberation.
I have also told of the systems of those others who are conversant with the great principles of the universe. I shall now describe to you the science of the Yogins,
Brihadashava said : O king! king Nala, having forsaken Damayanti, beheld a great fire breaking out in that dreadful forest.
There in the midst of that great fire he heard the voice of some living object, which cried over and over again unto the righteous Nala, Saying-Come hither. Nala answered him, saying-do not fear. Thus saying, he entered into the conflagration and saw there the king of the snakes lying in coils.
Thereupon the Naga (the king of the snakes), with folded hands and trembling with fear, addressed Nala. 'O king! know me that I am Naga (snake), Karkotaka by name. O lord of men! the great sage, Narada, observing rigid austerity, was once deceived by me; and who, again, filled with rage, coursed me, saying: Remain here like some immovable thing, until king Nala leads you hence. And, indeed, wherever shall he take you, there shall you be released from my curse.'
It is owing to his curse that I am unable to move even a step-father. It behoves you, therefore, to release me; and then I will instruct you as regards your welfare.
I have not a peer among the snakes; I will be your companion. I am very light. So do you carry me in your hands and spcedily go.'
Having thus addressed the king, the prince of the snakes assumed the size of the thumb. King Nala, having thus taken him up, repaired to a country, free from the conflagration.
Having approached an open ground, free from the fire, Nala was desirous of leaving him, whereupon the Naga (king of the snakes) again said to him:
“O king of the Nishadhas! do you proceed counting your own steps. O mighty-armed warrior! I will render great good to you."
Thereupon the king commenced counting his own steps, and at the tenth step he was bit. Having thus bitten him, the snake soon assumed a speedy change, viz., his original form.
Beholding the change of form, Nala became struck with astonishment. The ruler of the earth also behold the snake to assume his real form,
Thereupon the snake, Karkotaka, consoling him, spoke to Nala: "I have wrought this change of your beauty for the reason that the people will not recognise you."
As I have done this, O Nala, the person, by whom have you been cast into great distress, will dwell within yourself, oppressed by my venom."
O foremost of the kings! as long as the person will not leave you, he shall have to miserably reside in yourself with the whole body filled with my poison.
O king of men! from the person by whom, out of anger or hate, have you been cast into distress, I ilave saved you.
O best of kings! O ruler of men! (hitherto fore) you shall have no fear either from the animals with fangs or from your cnemies or the Brahmanas conversant with the texts of the Vedas; for I am most graceful to you.
O king! you shall feel no uneasiness owing to my venom. O best of kings! you shall ever gain victory in battles.
O monarch! O the prince of the Nishadhas! do you go from here this day to the city of Ayodhya before Rituparna, who is most sk in the game at dice, calling yourself that you are the charioteer, Bahuka by name. That king will exchange his skill at dice for your knowledge in the management of horses.
That prosperous one, descended from the line of Ikshvaku, will be your friend. Then shall you obtain skillfulness at dice and meet your prosperity.
I tell you the truth that you shall find your wife, son and daughter and also obtain your kingdom back and so be not filled with grief.
O king of men! when shall you desire to witness your own form, call me back to your mind; and put on these pieces of cloth.
Wearing these pieces of cloth, you shall recover your proper form. Having said this, the king of the snakes then gave to him (Nala) two pieces of cloth of superior worth."
O descendant of Kuru! O king! having thus advised Nala and given to him the celestials garment, the monarch of the snakes disappeared then and there.
Vaishampayana said : Thereupon after consulting with one another the son of Subala (Sakuni) king Duryodhana, Dushasana and Karna formed and evil conspiracy. They resolved with the sanction of the descendant of Kuru the king Dhritarashtra to burn to death Kunti with her sons.
The wise and learned Vidura, capable of reading the heart (of men) by external signs, came to know from their demeanours the intention of those wicked-minded men.
Thereupon, the sinless Vidura, whose soul was enlightened with true knowledge and who was ever devoted to the good of the Pandavas, resolved that Kunti should escape with her sons.
Thereupon he procured a boat with machinery and flats and which was strong enough to withstand wind and waves. He then spoke to Kunti thus.
Vidura said: This Dhritarashtra is born to destroy the fame and offspring of your (Kuru) race. Being wicked-minded, he is going to cast off eternal virtue. O amiable lady, I have kept ready in the river a boat, capable of withstanding both wind and waves. By it escape with your sons from the net of death.
O best of the Bharata race, having heard this, Kunti became deeply grieved. She then with her sons got into the boat and went over the Ganges.
Then leaving the boat according to the advice of Vidura, the Pandavas entered a forest taking the wealth that was given to them.
For some reasons a Nishada woman came to the house of lac and though (she was) innocent, she was burnt to death with her five sons.
The worst of Mlecchas, the sinful Purochana, was also burnt to death. Thus were deceived the sons of Dhritarashtra with their counsellors.
Thus also were the illustrious sons of Kunti with their mother saved by the advice of Vidura; but the people did not know that they were alive.
Thereupon the citizens of Varanavata, seeing the house of lac burnt down, became exceedingly grieved.
They sent messenger to the king to tell him all that had happened and they said, “Your great end has been achieved, you have burnt to death the Pandavas. O descendant of Kuru, your desire is (now) fulfilled; enjoy the kingdom with your sons." Having heard this, Dhritarashtra with his sons expressed their sorrow.
He performed the last rites of the Pandavas with his friends and relatives, with Kshatta (Vidura) and that foremost of the Kurus, Bhishma.
Janamejaya said : O best of the twice-born, I desire to hear in detail the account of the burning of the house of lac and the escape of the Pandavas.
That was a cruel act of theirs, acting under the counsel of the wicked. Recite the history to me, all as it happened. I am full of great curiosity.
Vaishampayana said : O chastiser of foes, o king, listen to me, I shall describe to you the burning of the lachouse and the escape of the Pandavas.
Seeing Bhimasena exceedingly strong and Dhananjaya (Arjuna) highly accomplished, Duryodhana became pensive and sad.
Thereupon the son of the Sun, Karna and the son of Subala, Sakuni, tried by various means to cause the death of the Pandavas.
The Pandavas, however, counteracted them one after the other as they were made and in obedience to the counsel of Vidura, they never talked it afterwards.
O descendant of Bharata, seeing the sons of Pandu, endued with all accomplishments, the citizens began to speak to their accomplishments in every place of resort.
Assembling in court-yards and in other places of meeting, they talked of the eldest son of Pandu as the person fit for governing the kingdom.
(They said), "The king Dhritarashtra, though possessed of the eye of knowledge, did not obtain "le kingdom, because he was blind. How can he be king (now)?
And the son of Shantanu, Bhishma, is of rigid vows and devoted to truth; having son relinquished the kingdom before, he will never accept it now.
We shall therefore with all proper ceremonies, in all the eldest eldest Pandava (Yudhisthira) endued with youth, accomplished in battle, versed in the Vedas and is truthful and kind.
Worshipping the of Shantanu, Bhishma and virtuous Dhritarashtra, he (Yudhisthira) will certainly maintain Bhishma and Dhritarashtra with all his sons."
The wicked-minded Duryodhana, hearing these words of the men attached towards Yudhisthira, was exceedingly grieved.
The wicked-minded much afflicted and he could not bear their words. Being inflamed with jealousy, he went to Dhritarashtra.
Finding him alone, he duly saluted him with reverence and having been distressed by the partiality of the citizens (towards Yudhisthira), he spoke thus-
Duryodhana said : o father, I have heard (the citizens) uttering words of ill-omen. Passing you and Bhishma by, they desire the son of Pandu to be their king.
man was Bhishma will give his consent to this, for he will not desire to rule the kingdom. It seems the citizens are desiring to inflict a great injury on us. own
Pandu formerly obtained the ancestral kingdom by virtue of his accomplishments. Because you were blind, you did not get the kingdom, though you have every accomplishment to obtain it.
If the son of Pandu now obtains the kingdom as his inheritance from Pandu, then his son will obtain it after him; that son's son also and so on, it will thus for ever descend on Pandu's line.
We shall then with all our sons be excluded from the royal line. O lord of the world, we shall be disregarded and hated by all the people.
Becoming defendants on others for our food, we shall suffer perpetual distress. O king, therefore, adopt such counsel that is consonant with statesmanship.
O king, however the people might be unfavourable towards us if you had obtained the kingdom before, we would have certainly succeeded to it.
Dhritarashtra said Thai high-souled person who had duly studied the Vedas and their auxiliaries, he who had mastered this entire science of arms and who possessed modesty.
That Drona son of mighty sage, who had been insulted by the low-minded, cruel and mcan Dhristadyumna the slayer of his preceptor.
That Drona through whose grace the foremost of men still achieve superhuman feats difficult of being achieved even by the gods and the Asuras.
When that Drona suffered such an insult at the hands of that most sinful Dhristadyumna under the very eyes of all the warriors present, was there no Kshatriya who was then inspired with wrath? Fie on the Kshatriya order and fie on wrath itself!
Tell me, O Sanjaya, what did the Parthas or the other kings of the earth, all illustrious warriors, say, having heard the words of the Panchala prince?
Sanjaya said Hcaring those words of the ruthless son of Drupada, O king, all the rulers of the earth remained silent.
But Arjuna only casting side glances at Prisata's son and sighing and shedding copious tears said 'fie, fie.'
Yudhishthira and Bhima and the twins (Nakula and Sahadeva) and Krishna himself were overwhelmed with shame, o king. Then Satyaki spoke these words-
Is there nobody that will quickly dispatch this sinful, low and cursed wretch, even when he is thus speaking?
Like the Brahmanas blaming a Chandala, all these Pandavas are reproaching you for your having perpetrated his sinful act.
Having perpetrated the most sinful act and condemned by the pious, do you not fell ashamed to open your lips in this august assemblage?
O despicable wretch, why did not your tongue and your cursed head go off into thousand fragments, when you were on the point of slaying your preceptor? Why were you not smitten down by that sinful act?
You richly merit the condemnation of the Parthas and all the Vrishnis and the Andhakas inasmuch as perpetrating this sinful act, you are boasting of it in the presence of this august assembly.
Having committed the most heinous act of sin, you further reveal you hatred for the preceptor. For this you deserve to be slain; there is no use in sparing your life even for a moment.
What other sinful wretch, except yourself, will dare cause the virtuous preceptor's death, holding him by his hoary locks?
Having obtained you-the disgrace to their race-for their descendant, seven generations before you and seven after, in your race, have sunk in hell, being deprived of their glory.
You have accused Partha that foremost of men with the slaughter of Bhisma. But this latter illustrious personage has hiinself caused his own destruction.
Indeed that vilest of wretches viz., your uterine brother Sikhandin, was the cause of Bhisma's death. Really there is no one more sinful on the face of the earth, than the sons of Panchala king
Your father had begotten Sikhandin for the slaughter of Bhishma. As regards Arjuna he only protected your brother when he caused the death of the high-souled Bhishma.
The Panchalas have gone astray from the paths of rectitude and like despicable wretches they are injuring their friends and their preceptors, only for having obtained yourself and your brother, hated by the pious, among themselves.
If you again speak such words before re, I shall knock down your head with a mace resembling the bolt of heaven.
Stained as you are with the sin of Brahmanicide, people looking at you the slayer of a Brahmana, have to look at the Sun for purifying themselves.
Ill-mannered wretch of Panchala, villifying my own preceptor in the first instance and then my preceptor's preceptor, why don't you feel ashamed?
'Wait, Wait.' Bear but this single stroke of my mace. I will bear many strokes of that of yours."
Thus reproached by that scion of the Satvata race, Prisata's son inspired with wrath, addressed these harsh words to the enraged Satyaki.
Dhristadyumna said O you of Madhu's race, I have heard you speak. But I forgive you; yourself sinful and impious, you desire to throw odium on the righteous?
Forgiveness is a praise worthy virtue, buy sinful wretches do not deserve it. A wicked fellow regards him who shows forgiveness as powerless (lit : conquered).
Ill-behaved, of low mind and sinful resolutions, you are condemnable from the end of your hair to the tip of your toe. Yet do you desire to censure others?
What act can be more unrighteous than that perpetrated by you when, repeatedly prevented, you slew Bhurisrava, whose arm was lopped off and who had betaken to the Praya Yoga?
Arranging his troops in order Drona was fighting with his celestial weapons he laid aside his weapons and I slew him o crooked one, what is there improper in this?
How can he, O Satyaki, censure such as act, who himself has slain his opponent, desisted from battle an opponent that was sitting in Praya Yoga and whose arm was cut-off by another.
That puissant opponent of yours, careered on the field having thrown you down with the stroke of his feet. Foremost if you were of all male beings why did you not then slay him?
When Partha had already vanquished him, it was only then that by an unfair means you slew the puissant son of Somadatta.
In whatever quarter Drona had sought to rout the troops of the Pandavas, in that quarter I proceeded, shooting myriads of shafts.
Having yourself perpetrated an act worthy of a Chandala only, it is strange that you desire to censure me in such a vile language.
You are the perpetrator of vile acts and not I, O vilest of the Vrishni race. You are the hotbed of sin. Do not again blame this deed of mine.
Hold your tongue. It is improper that you shall move after this. I give you this reply from my own lips, you should not address me any longer.
If again, out of folly you speak such harsh words to me, I shall dispatch you to the abode of Death with my own arrows.
Once cannot overcome his foes, O fool, solely through fair means. Hear how our opponents also acted unfairly.
Pandu's eldest son Yudhishthira was a few years back cheated unfairly (out of his own kingdom) and O Satyaki, Draupadi was also most vilely insulted.
The Pandavas with Krishna their wife were also exiled to the woods and fool, all their possessions were robbed out of them by unrighteous means.
The king of the Madras was again weaned away from our side by an act of unrighteousness by the foe, unfairly also was the tender son of Subhadra slain.
Now for the Pandavas, the grand-father of the Kurus, Bhishma was slain by an act of unrighteousness. Bhurisrava was unfairly slain by your very justicel-oving self.
Thus, O you of the Salvata race, the heroic Pandavas and the Kurus have both acted sinfully for victory in battle, although they are all conversant with the rules of morality.
Thus morality is a mystery, as also immorality is difficult of being ascertained. Fight on with the Kauravas and do not return to the home of your fathers.
Sanjaya said Addressed in such ruthless and harsh words, the handsome Satyaki trembled from hcad to foot.
Hearing those words Satyaki with his eyes coppery in rage, laid his bow aside on the car and breathing like a snake he grasped his mace.
Then advancing furiously upon the Panchala prince he said-"I shall not waste my harsh words on you any longer, but I shall crush you, as you richly deserve to be slaughtered."
Beholding the puissant Satyaki rush, from wrath and desire for revenge, at the Panchala prince, like Death against a match of his.
The mighty Bhima urged by Vasudeva, quickly jumped down from his chariot and caught hold of him by the arms.
The puissant Satyaki, who was then furiously rushing (at Dhristadyumna) advanced a few steps, dragging after him the mighty son of Pandu, who was trying to withhold him.
Then Bhima firmly planting his feet, succeeded in stopping that foremost of all beings endowed with strength viz., that illustrious scion or Shini's race.
Then, Oking, Sahadeva jumping down from his car, addressed Satyaki held in check by the strong arms of Bhima, in these soothing
O foremost of men, we possess not friends dearer to ourselves, then the Andhakas, the Vrishnis and the Panchalas, O descendant of Madhu's race.
Similarly the Andhakas and the Vrishnis, specially Krishna among the latter, cannot have any friend dearer than ourselves.
The Panchalas also, O scion of the Vrishni race, will not be able to find friends dearer to themselves than the Vrishnis and the Pandavas, even if they search the whole earth to the very boundaries of the seas.
You are a dear friend to this prince and even such is he to you. You are to us even as we are to you.
Versed in the rules of duty, restrain your anger having the prince of the Panchalas for its object, remembering the duties that you owe to you friends.
Forgive the son of Prisata, let him also forgive you. We will also practise forgiveness. What other virtue can be equal to forgiveness!
When, O sire, Sahadeva was thus pacifying the grandson of Shini, the son of the Panchala king thus smilingly spoke:मुञ्चमुञ्च शिनेः पौत्रं भीम युद्धमदान्वितम्॥
Bhima, let the grandson of Shini, so proud of his prowess in battle, he released. Let him encounter me like the wind encountering the mountains.
I shall smother his wrath with my sharp arrows, as also his itching for battle; O son of Kunti, let me deprive him of his life in battle.
I am alone competent to achieve the mighty task the sons of Pandu have undertaken, heavy though it may be. Yonder come the Kauravas.
Or Phalguna himself will hold all of them in check. Let me cut-off this one's head with my arrows.
He takes me for Bhurisravas with his arm lopped off. Leave him, Either I will slay him or he shall slay me
Hearing the words of the Panchala prince the mighty Satyaki breathing like a snake, began to swell even within the embrace of Bhima's arms.
When those strong-armed and mighty heroes were thus roaring at each other like two bulls, O sire, Vasudeva and the son of Dharma Yudhishthira,
With great difficulty restrained those two heroes. Thus restraining those two mighty bowmen, whose eyes were red in rage, the foremost of the Kshatriyas advanced desirous of meeting the foe in battle.
Vaishampayana said : Hearing that the heroic sons of Pandu were endued with great energy and prowess, the king Dhritarashtra became very miserable with anxiety.
Thereupon summoning that best of ministers, Kanika, learned in politics and expert in counsels, Dhritarashtra said-
Dhritarashtra said : O best of Brahmanas, the Pandavas are daily over-shadowing the earth. I am very jealous of them. Should I have peace or war with them? O Kanika, advise me truly; I shall do your bidding.
Vaishampayana said : That best of Brahmanas feel answered him in these pointed words, well-agreeing with the import of politics.
Kanika said: O sinless king, listen to me as I answer. O best of the Kurus, you should not be angry with me on hearing what I say.
Kings should ever be ready with upraised scepter (to rule) and they should ever extend their prowess. Carefully avoiding all faults of theirs, they should ceaselessly watch for the faults of others.
If the king is ever ready with his uplifted scepter, every one fears him. Therefore he should ever have recourse to his scepter (chastisement) in all he does.
He should so act as others (his enemies) may not find any fault in him. But he should see the faults (defects) others. He should keep his resources concealed as does a tortoise his members of body. Having begun a particular act, he should ever completely accomplish it. A thorn, if not wholly extracted, produces a fostering sore.
The killing of a harmful foe is always praiseworthy. If he be powerful, if he be a great warrior, one should watch for the hour of his disaster and then kill him without any scruple. O son, if the enemy be weak, still he should not be scorned.
A spark of fire can consume a forest if it can spread from object to object. They (kings) should sometimes feign deafness and blindness; for if they are incapable of chastising, they should pretend not to notice the faults. They should then consider their bows as made of straw.
But they should be as watchful as a herd of deer sleeping (in the woods). When your enemy will be in your hands, destroy him by any means, open or secret. Do not show him any mercy, though he seeks your protection.
An old enemy should be killed even by winning him over by wealth. Thus you must be free of anxiety, for there is no fear from a dead man.
Destroy all the three, five and seven resources of the enemy; you must destroy them (enemies) by completely uprooting them.
Then you should destroy their allies and partisans. If the root (principal) is destroyed, they (allies) can never exist.
If the root of the lord of the forest (tree) is uprooted, its branches and twigs can never exist as before. Carefully concealing your own weakness and watching those of your enemies.
O king, you should rule over your kingdom, ever being very watchful.
By maintaining the perpetual fire by sacrifices, by brown clothes, by matted locks and skin cloth. You should first gain the confidence of men (your enemies); and then you should spring upon them like a wolf.
It is said that in earning wealth, hypocrisy is a cheap means. As a hooked staff is used to bend down a bough of a tree of pluck the ripe fruits.
So this method should be adopted in destroying one's own enemies. Carry your enemy on your shoulder till the time comes.
When the times come, you can throw him down and break him into pieces as a earthen vessel is broken being thrown on stones. An enemy should never be allowed to escape, even if he piteously addresses you. You ought not to show him any inercy; he must be slain at once. Enemies should be destroyed by the arts of conciliation or the expenditure of money or by producing disunion amongst his allies or by the employment of every means in your power.
Dhritarashtra said : Tell me in detail how can a foe be destroyed by the arts of conciliation, or the expenditure of money or by producing disunion or by the employment of force.
Kanika said: O king, hear what happened in the days of yore. O great king, there dwelt in the forest a jackal well-acquainted with the science of politics.
The Jackal was wise and mindful of his own interest. He lived in the company of four friends, namely a tiger, a wolf, a mouse and a mongoose. They saw in the woods a strong deer, the leader of a herd, whom however they could not seize for his fleetness and strength. Thereupon they held a consultation.
The Jackal said : O tiger, you have made many attempts to seize this deer, but your efforts were in vain, for this deer is young, fleet and intelligent. Let the mouse go and eat into its feet when it is asleep. When his feet will be thus eaten, let the tiger go and seize it. Then we shall all eat it with a delightful heart.
Hearing these words of the jackal, they carefully did what he said. The feet of the deer being eaten up by the mouse, he was killed by the tiger.
The Jackal said, “ Blessed be you! Go and perform your ablutions. I shall look after it (the deer)".
Hearing what the Jackal said, they all went to a river. The Jackal waited there, deeply meditating what he should do (next).
The greatly strong tiger came first after his bath and saw the Jackal sitting in a pensive mind.
The Tiger said : O greatly wise one, what are you pondering over? You are the foremost of all intelligent persons. Let us enjoy ourselves (now) by feasting on this carcass.
The Jackal said: O mighty armed one, hear what the mouse has said. (He said)" Fie on the strength of the king of beasts (tiger). The deer has been killed by me.
He will gratify his hunger today by the might of my arms.” When he has thus boasted, I, for my part, do not wish to touch this food.
The Tiger said: If the mouse has really said this, my sense is awakened. I shall from this day kill with the might of my own arms the beasts of the forest and feast on their flesh. Having said this he went away into the forest. At this time the mouse came there. Seeing him come, the Jackal thus spoke to him.
The Jackal said : Blessed by you, O mouse. Listen to what the mongoose has said.
(He said) "The flesh of this deer is poisoned (by the touch of the tiger). I shall not eat it. If you give me permission I shall eat the mouse."
Having heard this, the mouse became alarmed and he quickly entered his hole. O king, then after his bath came there the wolf.
On his coming, the Jackal spoke to him thus. The king of the beasts (tiger) has become angry with you. No good will come to you. He will be soon here with his wife. Do now as you please. The wolf, ever fond of animal food, fled contracting his body into the smallest dimensions, and thus was he got rid of by the jackal. At this time the mongoose came.
O great king, the jackal thus spoke to the mongoose in the forest. I have defeated others with the might of my arms and they have already fled away. Fight with me first and then eat this flesh as you please.
The Mongoose said : When the king of the beasts (tiger) the wolf and the intelligent mouse have all been defeated by you, heroes as they are, you seem to be a greater hero than they. I do not desire (therefore) to fight with you: Saying this he went away.
Kanika said: When thus they all went away, the jackal was much pleased in his heart for the success of policy and he alone ate the flesh (of that deer).
If kings act in this way, they can always be happy. Thus should the timid, by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth and the inferiors and the equals by the exhibition of prowess, be brought into subjugation. O king, besides what I have said, listen to something else that I say.
If your son, friend, brother and father, or even your preceptor, become your enemy. If you desire prosperity, you should.
Destroy him by curses, by incantations, by gift of wealth, by poison or by deception. He should never be neglected out of scorn. If both the parties be equal and success uncertain, then he who acts with diligence grows in prosperity.
If the preceptor himself be vain, ignorant of what should be done and what should be left undone and vicious in his ways, even he should be chastised.
If you are angry, show yourself as if you are not so, speaking then with even smiles. O descendant of Bharatas, never reprove any one with indications of anger. Speak soft words before you hit (your enemy), (speak soft words) even when you are hitting (your enemy). After hitting (your enemy), pity the victim and grieve for him and even shed tears.
Securing confidence (of the enemy) by conciliation, by gift of wealth and by long kind behaviour. You must destroy him if he does not walk aright.
The greatly sinful men live as if they are very virtuous. He conceals his sins, as black clouds cover the mountains.
You should burn the house of those that should be killed by you. You should never permit beggars, atheists and thieves to live in you kingdom.
By a sudden sally or pitched battle, by poison, by gift of wealth, or by any means, you must destroy your enemy. You can act with the greatest cruelty. You should make your teeth sharp (enough) to bite with fatal effect.
You must destroy him so effectually that he may not again raise up his head. You should always fear even those from whom you have no fear. If you do not fear a man, by your root may be destroyed (your ruin inay come).
You should never trust the faithless, nor should you trust too much those that are faithful. If fear (enmity) is engendered in a man whom you trust, your root may be destroyed (your total ruin may come).
The spies should be first carefully tested of their fidelity and then they should be appointed in your cwn (kingdom) or in (the kingdom of others). The spies in the kingdoms of others should be scoundrels and persons in the garbs of ascetic.
They should be (placed) in gardens. In place of amusements, in temples. In drinkingballs, in streets and with all the Tirthas (state officials), in place of sacrifice, near wells, on mountains, in forests. In all places where people congregate and on rivers. They should move about in these places.
They should be humble in speech, but their hearts must be as sharp as the razors. When you are engaged in doing a very cruel and terrible act, you should talk with smiles on your lips.
If you desire for prosperity, you must (adopt these acts narnely) fold your hands, be humble, take oath, use conciliation, worship the feet of others by lowering your head and inspire hope.
A man of policy should be like a tree decked with flowers but bearing no fruits. If there be any fruiti, it must be inaccessible and at a great height. If ripe, they must look raw. Such a man never fades.
Trivarga, (Dharma, Artha and Kama) has three evils knit together (with three goods). Extracting the good from it, the evil should be avoided. He who practices virtue has also two diseases, (evil to cope with).
(Namely) the want of wealth and the neglect of pleasure. Those in pursuit of pleasure are made unhappy for the neglect of the two others. And those who pursue pleasure suffer for the want of virtue and wealth.
Therefore you should pursue virtue, wealth and pleasure in such a way that you may not have to suffer in any way. With humiliation and attention, without jealousy and solicitations, you should in all sincerity consult with Brahmanas in accomplishing your purpose.
When you are fallen, you should raise yourself by any means, either gentle or violent. When you have raised yourself, you should practice virtue.
The man who has never met with any calamity can never have prosperity. This is seen in the life of one who has passed through calamities.
He who is afflicted with sorrow should be consoled by the recitation of old history. The ignorant (should be consoled) by the hope of future prosperity and the learned by pleasing office. He who quietly responses after concluding a treaty with an enemy, considering himself crowned with success.
Is like a person who awakes after having failen down from the top of a tree where he slept. Counsel should be kept concealed without the fear of calumny.
And while seeing everything with the eyes of his spies, he should conceit his own thoughts before the spies of others like a fisherman who becomes rich by catching and killing fish, a king grc" vs prosperous by tearing the vitals of his enemy and by doing some violent acts.
The strength of your enemy as represented by his force should always be completely destroyed, by ploughing it up, by moving it down or by afflicting it with disease, starvation and want of drink.
A person in want never goes to a person in affluence. When your purpose has been fulfilled, you need not go to the man whom you have hitherto looked to for its accomplishment.
Therefore, when you do a thing, do it completely, leaving nothing to be done. He who desires prosperity, should diligently exert to seek for allies and means in order to conduct his war.
He should act in such a way that both friends and foes may not know his intention before the commencement of the act. Let them know it when the act has been commenced or ended.
As long as danger does not come, so long only should you look as if you are afraid. Seeing the danger already come, you should grapple it courageously.
The man, who trusts his enemy who is already under his control, invites his own death as a mule by her conception.
You should consider the future acts as already arrived. Else on account of the loss of reason, you may overlook an important point (in accomplishing the act). He who desires prosperity, should always exert himself with energy and prudence.
Adopting his measures (suited) to time and place, destiny and Dharma, Artha and Kama. It is well known that time and place produce the greatest good.
If an enemy is despised and over looked, he may soon grow like a palm tree extending its roots, or like a spark of fire in the deep forest that may soon flame upto a great conflagration.
As a small fire, if fed with fagots, soon becomes capable of coming all, so a man who increase his power making alliances, soon becomes capable of vanquishing even the strongest foe.
The hope, that you give to your enemy, should be long deferred to be fulfilled. When the time comes for fulfilling it, invent some pretext to defer it still. Let the pretext appear as founded on some reason and let that reason (also) appear as founded on some other reason.
Unpitying and sharp, concealed in their leathern cases, striking when opportunity comes, sweeping of all hair, kings should resemble razors in the mater of destroying their enemy.
O supporter of the Kuru dignity, act with the Pandavas and others as policy dictates and (act) in such a way that you may not have to reput in futuic. I have not the least doubt that you are endued with every blessing and good fortune, O king, therefore, protect yourself frorn the sons of Pandu.
O king, the sons of Pandu are stronger than their cousins (your sons). O chastiser of foes, I tell you plainly what you ought to do.
Vaishampayana said : Having said this Kanika went away to his house and the descendant of Kuru Dhritarashtra become pensive and sad.
Dhritarashtra said "Struck on the head, his thighs broken, laid low on the ground, exceedingly proud, what, O Sanjaya, did my son then say? King Duryodhana was highly wrathful and his enmity to the sons of Pandu was deep-scated. When therefore, this great calamity befell him, what did he next say on the field?"
Sanjaya said "Hear me, O king, as I describe what took place. Listen, O king, to what Duryodhana said when possessed by misfortune.
With his thighs broken, the king, O king, covered with dust, collected his flowing locks, looking all sides.
Having with difficulty gathered his locks, he began to sigh like a serpent. Filled with ire and with tears flowing quickly from his eyes, he looked at me. He struck his arms against the Earth for some time like an infuriate elephant.
Shaking his loose locks, and gnashing his teeth, he began to blame the eldest son of Alas, I who had Shantanu's son Bhishma for my protector, and Karna, that foremost of all warriors, Gotama's son, Shakuni. Drona, Ashvatthaman, the heroic Shalya, and Kritavarman, have been reduced to this plight. It seems that Destiny is all powerful.
I was the master of eleven Chamus of troops and yet I have come by this plight. O mighty-armed one, no one can control Destiny.
Those of my side that have escaped alive from this battle should be informed how I have been struck down by Bhimasena against the rules of fair fight.
Many unfair and sinful acts have been perpetrated towards Bhurishravas, Bhishma, and Drona.
This is another very unfair act that the cruel Pandavas have perpetrated, for which, I am certain, they will incur the censure of all righteous men.
What pleasure can a pious man enjoy after having gained a victory by unfair acts? What wise man would approve of a person's disregarding the rules of equity?
What learned man would rejoice after having gained victory by such unfair means as that vile wretch, Vrikodara, the son of Pandu, is rejoicing himself in glee.
What can be more surprising then this viz., that Bhimasena in anger should with his foot touch the head of one like me while lying with my thighs broken.
Is that person, O Sanjaya, an honorable man who behaves thus towards a great man, endued with prosperity, living in the midst of friends?
My parents are not ignorant of the rules of warfare. As directed by me, O Sanjaya, tell them that are afflicted with grief these words: I have celebrated sacrifices, maintained a large number of servants properly governed the whole Earth with her seas, I stood on the heads of my living enemies.
I gave wealth of my kinsmen to the best of my power and I did what my friends liked. I withstood all my enemies. Who is there that is more fortunate than myself? I have marched through enemy's kingdoms and commanded kings as slaves I have acted lovingly towards all I loved and liked. Who is there more fortunate then myself!
I honored all my relations and looked to the well-being of all my dependants. I have observed the three objects of human existence. viz., Religion, Profit, and Pleasure. Who is there more fortunate then myself?
I commanded great kings, and acquired honor, unattainable by others, I always drove on the back of the very best of horses. Who is there more fortunate than myself?
I studied the Vedas and made gifts according to the ordinance. I have passed my life in happiness. By observing the duties of my own order, I have secured for myself many abodes of blessedness in the regions of eternity. Who is there more fortunate than myself?
By good luck, I have not been defeated in battle and subjected to the necessity of serving my foes as slaves. By good luck, O lord, it is only after my death that my rising Prosperity leaves me for waiting upon another!
I have met with that death which is desired by good Kshatriyas observant of the duties of their order. Who is there so fortunate as myself.
By good luck, I was not defeated like an ordinary person. By good luck, I have not been defeated after I had done some mean act. Like killing a person who is aslecp or who is heedless, like killing one with poison, my destruction has taken place, for I have been killed unfairly against the rules of fair fight.
The highly blessed Ashvatthaman, and Kritavarman, of the Satwata race, and Sharadvat's son Kripa, should be told these words of mine, viz.-. You should never place any confidence upon the Pandavas, those violators of rules who have committed many unrighteous acts. After this, your royal and bearers in these words:-I have, in battle, been killed by Bhimasena most unfairly.
I am now like a moneyless wayfarer and shall follow suit with Drona who has already gone to heaven, with Karna and Shalya, with Vrishasena of great energy, with Shakuni the son of Subala, with Jalasandha of great valour, with king Bhagadatta, with Somadatta's son that mighty bowman, with Jayadratha the king of the Sindhuas, with all my brothers headed by Dusshasana and equal unto myself, with Dussasana's son of great prowess, and with Lakshmana my son, and thousands of others that fought for me.
Alas, how shall my sister laden with grief, live sorrowfully, after hearing of the death of her brothers and her husband.
Alas, what shall be the condition of the old king, my father, with Gandhari, and his daughter-in-law and grand-daughter-in-law!
Forsooth, the beautiful and large-eyed mother of Lakshmana, rendered sonless and husbandless will soon die.
If Charvaka, the mendicant devotee, who is a master of speech, learns everything he will forsooth avenge my death.
By dying upon the sacred field of Samantapanchaka, celebrated over the three worlds, I shall, forsooth, go to the blessed abode of eternity.'-Then, having heard these lamentations of the king, O sire, thousands of men, with eyes full of tears, fled away in all directions.
The whole earth, with her forests and seas, with all her mobile and immobile creatures, began to shake and produce a loud noise. All the points of the horizon were covered with darkness.
Repairing to Drona's son, the messengers communicated to him all that had taken place regarding the conduct of the mace-fight and the fall of the king.
Having represented everything to Drona's son, O Bharata, all of them remained in a pensive mood for a long time and then went away, laden with grief, to the places whence they came.
Yudhishthira said I have heard, O Krishna, your agreeable words, They are worthy of you. Gladsome and sweet as nectar are they. Indeed, they fill my heart with great joy, O powerful one.
O Hrishikesha, I have heard that Vijaya has fought numberless battles with the kings of the Earth.
Why is Partha, always dissociated from ease and comfort? Vijaya is exceedingly intelligent. This, therefore, pains my heart very much.
I always, O Janardana, think, when I am withdrawn from business, of Kunti's son Jishnu. The lot of that delighter of the Pandus is highly miserable.
His body has every auspicious mark. What, however, O Krishna, is that sign in his excellent body for which he has always to suffer misery and discomfort?
That son of Kunti has to bear a large share of misery. I do not see any censurable mark in his body. You should explain the cause to me if I deserve to hear it.
Thus addressed, Hrishikesha, that enhancer of the glory of the Bhoja princes, having thought for long time, answered as follows:-I do not see any censurable mark in this prince, except that the cheek-bones of this foremost of men are a little too high.
For this that that foremost of men has always to be on the road. I really do not sce anything else for which he could be made so unhappy.
Thus answered by the intelligent Krishna, that foremost of men, viz., kings, Yudhishthira, said to the chief of the Vrishnis that it was even SO.
The princess Draupadi, however, looked angrily and askance at Krishna. The destroyer of Keshi, viz., Hrishikesha, approved of that mark of love (for his friend) which the princess of Panchala, who also was his friend, showed.
Bhimasena and the other Kurus, including the sacrificial priests, who heard of the agrecable triumphs of Arjuna in course of his following the horse, became highly pleased.
While they were still engaged in talking about Arjuna a messenger came from that great hero bearing message from him.
Going to the presence of the Kuru king, the intelligent messenger bowed his head in respect and informed him of the arrival of that foremost of men, viz., Phalguna.
On receipt of this news, tears of joy covered the king's eyes. Large gifts were made to the messenger for the very sweet tidings he had brought.
On the second day forin that date, a loud din was heard when that foremost of men, tha chief of the Kurus camc.
as The dust raised by the hoofs of that horse as it walked close to Arjuna, looked as beautiful that raised by the celestial horse Uchchaishravas.
And as Arjuna advanced, he heard many pleasing words uttered by the citizens. By good luck, O Partha, you are out of danger. Praise to king Yudhishthira.
Who else than Arjuna could return after having caused the horse to wander over the whole Earth and after having defeated all the kings in battle?
We have not heard of such a feat having been done by even Sagara and other great kings of yore.
Future kings also will never be able to perform so difficult a feat. O foremost one of Kuru's race, as this which you have done.
Listening to such words, agrecable to the ear, of the citizens, the righteous souled Phalguna entered the sacrificial compound.
Then king Yudhishthira with all his ministers, and Krishna, the delighter of the Yadus, placing Dhritarashtra in their van, went out for receiving Dhananjaya.
Saluting the feet of his uncle (Dhritarashtra), and then of wise king Yudhishthira the just, and then adoring Bhima and others, he embraced Keshava.
Adored by them all and worshipping them in return according to due rites, the mightyarmed hero, accompanied by those princes, took rest like a ship-wrecked man tossed on the waves resting on reaching the shore.
Meanwhile the wise king Babhruvahana, accompanied by his mothers (Chitrangada and Ulupi), came to the Kuru capital.
The mighty-armed prince duly saluted all his elders of Kuru's race and the other kings present there, and was honored by them all in return, He then entered the excellent abode of his grandmother Kunti.
Vaishampayana said : Sakra having left for his own abode. Vivatsu together with (his) brothers and Krishna paid homage to the son of Dharma.
Having smelt the head of the Pandava Arjuna who was bowing down to him, (the son of Dharma), highly glad, addressed (him) in words, broken on account of joy, thus
"O Arjuna, how have you spent this period in heaven? And how have you obtained the weapons and pleased the king of the gods?
O Pandava, have you thoroughly secured the weapons? Have the king of the gods and Rudra cheerfully given you the weapons?
How did you see the divine Sakra and the wielder of the Pinaka (Shiva) and how did you obtain the weapons and how did you worship (them),
And what good service you rendered to that tormentor of foes the worshipful performer of hundred sacrifices that he said "I have been pleased with you,”
All this, O you of brilliant lustre, I am desirous of hearing in detail. O pure one, how Mahadeva and the king of the gods were pleased (with you).
What good (service) you rendered to the wielder of the thunderbolt-the tormentor of foes, O Dhananjaya, relate to me (all) this fully"
Arjuna rcplied Listen, O great king, in what manner I beheld the divine performer of hundred sacrifices and worshipful Shankara.
O destroyer of foes, having studied that (branch of) learning as directed by you, I repaired to the forest at your command for practicing asceticism.
Having repaired from Kamyaktua Brigutunga and having spent there one night in practicing asceticism I met a Brahmana on the way.
He asked me 'O son of Kunti, tell me where you will go' O son of Kuru, thereupon, I related to him everything faithfully.
O best of kings, hearing me narrate faithfully (everything) that Brahmana became well disposed towards me and, O king, greeted me.
And being pleased, he said to me "practice asceticism. By asceticism you will soon behold the lord of the gods.'
Then, following his instructions I ascended the mountain Saisira (Himalayas) and began to practice asceticism, living on fruits and roots in the (first) month.
(And), O son of Pandu, I spent the second month living on water only and in the third I ate nothing at all.
In the fourth month I remained with upraised arms; and it is a wonder that my strength did not diminish.
And when the first day of the fifth month had passed away, there appeared before me a being having the appearance of a boar,
Ploughing the earth with his mouth, striking (it) with his feet, rubbing the ground with his belly and roving constantly to and fro in a frightful manner.
He was followed by another great being, in the shape of a hunter, armed with bow, arrows and sword and accompanied by females.
Then, taking up my bow and two inexhaustible quivers, I pierced that creature, causing the hair stand on the end, with an arrow.
The hunter too, drawing his strong bow simultaneously (with me), wounded him more efficiently, as if making my mind tremble.
And he said to me, O King, "why have you, disregarding the rules of hunting aimed at the animal first struck by me?
Stay (awhile), I will destroy your pride with these sharpened arrows." Then that hugebodied being taking up his bow rushed against me.
He then cnveloped me entirely with mighty arrows (just) as a mountain (is covered with a mighty shower). I too, surrounded him with a mighty shower of shafts.
Then I pierced him with steady arrows of blazing points and inspired with mantras (just) as a mountain is pierced by a thunderbolt.
Thereupon his body became multiplied a hundred and a thousand times. (But) I pierced all his bodies with arrows.
Again, O Bharata, O great king, seeing that all his bodies became merged into one, 1 struck at it a second time.
He now assumed a diminutive body with large head and then a large body with a small head. And again assuming his former shape, he came before me to fight.
When, O most exalted of the Bharatas, I could not crush him with arrows in the combat, I aimed (at him) the mighty weapon presided over by the wind god.
(But) it was a wonder (to me) that I could not hurt him (even with that). And when that weapon produced no effect I was lost in great wonder.
Again O king, with a vigorous effort I covered him, in that encounter, with numerous mighty weapons.
I then discharged at him. Sthunakarna, Varuna, Saravarsa, Ulvana, Salava and Asmavarsa weapons.
But, O king, he instantly devoured all those weapons discharged by me. And when all those had been swallowed up, I aimed (at him) the weapon presided over by Brahma.
He was then completely covered with flaming arrows (issuing from that weapon) and when thus covered with that mighty weapon his body began to expand.
Then on account of the energy of that weapon discharged by me, all the world became oppressed and all the points and the firmament became suddenly illuminated.
(But) that highly-energetic being instantly baffled even that weapon. And, O king, that weapon presided over by Brahma being destroyed, I was seized with a terrible fear.
Thereupon instantly taking up my bow and the inexhaustible quivers, I aimed at him, (but) that being devoured those weapons also.
All the weapons being (thus) baffled and devoured, that being and myself became engaged in a wrestling.
At first we dealt blows and then gave slaps; but unable to crush him, I (at last) fell down on the ground deprived of sensation.
Then, O great king, that being, giving forth a laugh, vanished with the women even at that very spot. And this struck me with wonder.
That divine being, having done this great king, appeared in another divine form, wearing a wonderful garment.
(Then) that divine lord of the gods, Maheshvara, giving up the from of hunter, ance.
(Then) that very divine being, the wielder of the Pinaka, capable of assuming many shapes, having the bull for his emblem and bearing serpents, appeared before me with Uma.
He with the trident in his hand, coming up to me and seeing me ready for fight, O tormentor of foes, said "I am pleased (with you)."
Then, holding (my) bow and the two arrowcase furnished with inexhaustible shafts, that divine one returned them to me saying "crave some boon.
O son of Kunti, I am pleased (with you). Say what I shall do for you. Tell me, O hero, what is your wish. I will fulfill it.
Tell me what it is that you cherish in your mind if it be not immortality." Thereupon with joined hands and with my mind bent on obtaining weapons,
And adòring him inwardly, I said these words “O god, if you are pleased with me, I crave this boon, (viz.).
I am to have a knowledge of all the weapons presided over by the gods.” Then the god, Traymbaka, said to me" I will give (them).
O Pandava, my own weapon, Rudra, shall ever be present to you.” (And) being satisfied (with me) he granted that mighty weapon, Pashupatha.
Having bestowed upon me that eternal weapon, Mahadeva said “this (weapon) shall by no means be discharged against men.
If hurled at a being of small energy it will burn up the universe. This powerful weapon can be discharged only when you will be hard pressed.
This celestials weapon, as baffling all the weapons, can at all times be discharged in order to ward off other weapons.
The god Vrishadhvaja (one having the bull for his emblem) being thus pleased, there remained manifest by my side that (weapon) capable of annihilating enemies and destroying the hostile forces,
Unrivalled and difficult to be endured by the gods, the Danavas and the Rakshasas. Commanded by him, I then sat down there,
(And) in my very sight he disappeared at that very spot.
Vaishampayana said Duryodhana, hearing in the assembly of the Kurus those words which he little liked, said in reply to Vasudeva of long arms and of great renown.
"It is proper, that you should speak to me in this way after due consideration; but you speak, finding fault with me especially.
Why do you, O slayer of Madhu, speak in terms of praise of the sons of Pritha and why are you ever finding fault with me without due consideration of the strength and weakness of our cause?
You and Kshattri and the king, and the preceptor and the grandfather all find fault with me and not with any other king of the earth.
But in this matter I do not find any unworthy conduct of myself but still all of you including the king hate me.
I have not committed the slightest fault, O chastiser of foes, nor do I see any after a most minute and searching examination, OKeshava.
O slayer of Madhu, the Pandavas were defeated at a game of dice in which they engaged of their own will and their kingdom was won by Shakuni; what fault is there on my part in this matter?
Indeed, 0 slayer of Madhu, I ordered at the time for the return of the wealth which the Pandavas had lost in that case.
It is not our fault that defeated at another game of dice-those invincible sons of Pritha-those foremost among victors were thus exiled into the forest.
By the imputation of what fault do they regard ourselves as their enemies-O Krishna? The Pandavas are weak and incapable but they yet cheering treat us as their enemies.
What has been done by us to them and for what injury again do those sons of Pandu united with this Srinjayas, try to slay the sons of Dhritarashtra?
We will not, fearing harsh deeds or words, bow down out of fear even to the performer of a hundred sacrifices (Indra).
I do not see any body, O Krishna, following the duties of a Kshatriya who would i aspire to defeat us in battle, O chastiser of foes.
Bhishma, Kripa and Drona, along with Karna, O slayer of Madhu, are incapable of being vanquished even by the gods, how can they be so by the sons of Pandu?
If following the duties laid down by my religion, O Madhava, I fall down dead in the field killed by arms in the proper time, it will lead me to heaven.
The principal duty of ours, Kshatriyas, O Janardana, is that we should lie down on a bed of arrows in the battle field.
If we lie down like heroes in the battle without bowing before the enemies, then it is no matter for regret, O Madhava.
Who is there, who born in a noble family and abiding by the rules of the Kshatriya class, seeing that his life is in danger would bow before any body?
Keeping one's self erect now should not bow down, for energy or exertion itself is manliness; he may even break at his weak points but on no account should he bow before any body.
This saying of Matanga is followed by those that desire their own good; men ſike me bow only to Brahmanas for the sake of virtue.
Without paying regard to any body else, throughout his life he should act thus, this is the duty of the Kshatriyas in my opinion and such has ever been my conduct.
The share of the kingdom that was given them in early days will not be regained by them during my life time, O Keshava.
O Janardana, so long as the position of a king is held by Dhritarashtra we shall live as his dependents with swords laid aside, O Madhava; this kingdom which ought not to have been given away was given away when I depended on others.
Out of ignorance or fear when I was a child, O Janardana; it is not now to be regained by the sons of Pandu, o delighted of the Vrishinis.
So long as this is held by myself of long arms, O Keshava, I shall not leave aside which is pierced by the point of a sharp needle.
Yudhishthira said O best of eloquent men, O lord, from your descriptions it appears that all the monarchs (of the earth) are in the Sabha of the son of Vaivasvata (Yama).
O lord, you have said that in the Varuna's Sabha are the Nagas, the chief Daityas, the rivers, and the oceans,
And in that of the lord of wealth (Kubera) the Yakshas, Guhyakas, Guhyakas, Rakshasas, Gandharvas, Apsaras, and the exalted Vishvadeva (Shiva).
You have said that in the Sabha of the Grandsire are the great Rishis, all the celestials, and all the Shastras.
O Rishi, you have said that in the Sabha of Shakra (Indra) are the celestials, the Gandharvas and the various great Rishis.
O great Rishi, you have said that one king namely the royal sage Harishchandra, is in the Sabha of the illustrious lord of the celestials.
What act, what asceticism, what steady vows were performed by that greatly famous (king) that he has alone become equal to Indra? are
O Brahmana, how did you meet with my father, the illustrious Pandu, now living in the region of the Pitris?
O exalted one, O Rishi of excellent vows, what did he tell you? Tell me all. I am filled with great curiosity to hear all this.
Narada said O king of kings, O lord, I shall tell you all about the greatness of the greatly intelligent Harishchandra which you ask me to narrate.
That king (Harishchandra) was very powerful and an Emperor over all the monarchs of the earth. All the kings of the world were under his sway.
O king of men, riding alone on his car adorned with gold, he conquered all the seven islands (of the world) by the prowess of his weapons.
O great king, having conquered the whole of the earth with her mountains, forests and woods, he made preparation to perform a great Rajasuya sacrifice.
All the monarchs at his command brought wealth to that sacrifice. They became the distributors of food to the Brahmanas in that sacrifice.
The king (Harishchandra) in that sacrifice cheerfully gave away to the sacrificial Brahmanas wealth five times more than what each asked.
At the conclusion of the sacrifice, the king gratified the Brahmanas that assembled there from various quarters with large presents of various kinds of wealth.
Having been gratified by various kinds of food and enjoyable things given to them to their fill and by the heaps of jewels distributed amongst them, the Brahmanas said: “The king Harishchandra has became superior to all the kings in energy and in renown".
O king, O best of the Bharata race, know that for this reason, Harishchandra has shone more brightly than thousands of other kings.
O king, having concluded his great sacrifice, the mighty Harishchandra, being installed in his Empire, looked resplendent.
O best of the Bharata race, all the kings that perform the great Rajasuya sacrifices pass their time in bliss in company with Indra.
O best of the Bharata race, those kings, that give their lives on the field of battle without turning their backs, go to the abode (of Indra) and pass their time in felicity.
Those also that give up their lives after undergoing severe ascetic penances go to the same region and shine brightly there for ages.
O son of Kunti, O descendant of Kuru, seeing the good fortune of Harishchandra and being much astonished at it, your father Pandu has told you something (through me).
O king of men, knowing that I was coming to the world of men, he bowed to me and said, "Tell this to Yudhishthira,
That he can subjugate the whole earth as his brothers are obedient to him". O descendant of Bharata, he said, “Let him perform the great Rajasuya sacrifice.
He is my son, if he performs that sacrifice, I can go like Harishchandra to the region of Indra and pass my time there in everlasting bliss in company with Indra in his Sabha."
O king, I told him thus (in reply), “If I go to the world of men, I shall speak to your son." I have told you what Pandu told me.
O best of men, O son of Pandu, accomplish then the intentions of your father. If you do this, you will go with your ancestors to the region of Indra.
O king, it is said that this sacrifice is full of many obstacles. The Brahma Rakshasas who always harm sacrifices search for holes when this sacrifice is begun.
On the commencement of such a sacrifice a war may break out which may destroy the Kshatriyas, and which may be the cause of the total destruction of the whole world. A slight obstacle (to it) may cause the ruin of the whole earth.
O king of kings, reflecting on all this, do what is beneficial to you. Be always watchful in protecting the four orders (of your subjects).
Grow in prosperity, enjoy felicity gratify the Brahmans with wealth. I have thus answered in detail all that you have asked me. With your permission, I shall now go towards the city of the Dasharahas (Dwarka).
Vaishampayana said O Janamejaya, O king, having said this to the son of Pritha, Narada went away with those Rishis with whom he had come.
O descendants of Kuru, on the departure of Narada, the King (Yudhishthira), the son of Pritha, began to think with his brothers (how to perform) that best of sacrifice Rajasuya.
Yudhishthira said Who are those persons, O Bharata from whom a Brahman in this world may take his food? From whom may a Kshatriya, a Vaishya and a Shudra take their food respectively?
Bhishma said A Brahmana may take his food from another Brahmana or from a Kshatriya or from a Vaishya but he must never take food from a Shudra.
A Kshatriya may take his food from a Brahmana, a Kshatriya or a Vaishya. He must, however, not take food given by Shudras who are given to evil ways and who partake of all sorts of food without any hesitation.
Brahmanas and Kshatriyas can partake of food given by such Vaishyas as serve the sacred fire everyday as are faultless in character and as perform the VOW of Chaturmasya.
But the man who accepts food from a Shudra, swallows the very abomination of the Earth and drinks the excretions of the human body, and partakes of the filth of all the world.
He partakes of the very filth of the Earth who takes his food thus from a Shudra. Indeed, those Brahinanas who accept their food from Shudras, take the dirt of the Earth.
If one engages in the service of a Shudra, he is doomed to perdition though he may duly perform all the rites of his caste. A Brahmana a Kshatriya or a Vaishya, so engaging is doomed although given to the proper performance of religious rites.
It is said that a Brahmana's duty consists in studying the Vedas and seeking the behoof of humanity that a Kshatriyas duty consists in protecting men and that a Vaishyas promoting their material prosperity.
A Vaishya lives by distributing the fruits of his own deeds and agriculture. The breeding of kine and trade are the legitimate duties in which a Vaishya may engage without fear of censure.
The man who gives up his own proper occupation and does that of a Shudra, should be regarded as a Shudra, and on no account should any food be accepted from him.
Professors of medicine mercenary soldiers, the priest who acts as warder of the house, and persons who devote a whole year to study without any profit are all to be regarded as Shudras.
And those who foolishly partake of food offered at ceremonials in a Shudra's house, suffer from a dreadful disaster. On account of partaking such forbidden food, they loose their family strength and energy, and acquire the status of lower animals degenerating to the position of dogs fallen in virtue and devoid of all religious observances.
He who takes food from a physician, takes but an excrement; the food of a harlot is like urine; that of a skilled mechanic is like blood.
If a good Brahmana takes the food of one who lives by his learning. he is considered as taking the food of a Shudra. All good men should avoid such food.
The food of a person who is censured by all, is said to be like a drink from a pool of blood. The acceptance of food from a wicked person is as the killing of Brahmana.
One should not accept food if he is slighted and not received with due honors by the giver. A Brahmana, who does so, is soon possessed by disease, and his family soon becomes extinct.
By accepting food from the warder of a city, one degenerates to the status, of the lowest outcast.
If a Brahmana accepts food from one who is guilty of slaying either a cow or a Brahmana, or from one who has committed adultery with his preceptor's wife, or from a drunkard, he helps to promote the family of Rakshasas.
By taking food from a eunuch or from an ungrateful person, or from one who has misappropriated money entrusted to his care, one is born in the country of the Sabaras situated beyond the limit of the middle country.
I have thus duly described to you the persons from whom food may be accepted and from whom it may not. Now tell me, O Kunti, what else do you wish to hear from me today. son of misappropriated money entrusted to his care, one is born in the country of the Sabaras situated beyond the limit of the middle country.
I have thus duly described to you the persons from whom food may be accepted and from whom it may not. Now tell me, O Kunti, what else do you wish to hear from me today. son of
Yudhishthira said I have heard this great description, 0, perpetuater of Kuru's race. You, O foremost of eloquent men, have said that the dignity of a Brahmana is greatly difficult of acquisition.
It is heard, however, that in former times the dignity of a Brahmana had been acquired by Vishvamitra. You, however, O best of men, tell us that dignity is incapable of being won.
I have also heard that formerly king Vitahavya had succeeded in acquiring the dignity of a Brahmana. O powerful one, I wish to hear, O son of Ganga, the story of king Vitahavya's promotion.
By what acts did that best of kings succeed in acquiring the dignity of a Brahmana? Was it through some boon or was it through the virtue of penances? You should tell me everything.
Bhishma said Hear, O king, how the highly illustrious royal sage Vitahavya succeeded formerly in acquiring the dignity of a Brahmana that is so difficult to attain and that is held in such high esteem by all the world.
While the great Manu in days of yore was employed in ruling righteously his subjects, he obtained a son of righteous soul who become celebrated under the name of Sharyati.
In Sharyati's family, O monarch, two kings were born viz., Haihaya and Talajangha. Both of them were sons of Vatsa, O foremost of victorious kings.
Haihaya, O monarch, had ten wives. Upon them he beget, O Bharata, hundred sons all of whom were heroes who never returned from the battle field.
All of them resembled one another in features and prowess. All of them were gifted with great strength and all of them were possessed of great skill in battle. They all studied the Vedas and the science of weapons thoroughly.
In Kashi also, O monarch, there was a king who was the grandfather of Divodasa. The foremost of victorious men, he passed by the name of Haryashva.
The sons of king Haihaya, O chief of men, invaded the kingdom of Kashi, and advancing to the country that lies between the rivers Ganga and Yamuna fought a battle with king Haryashva and killed him in it.
Having killed king Haryashva thus, the sons of Haihaya, those great car warriors fearlessly returned to their own charming city in the country of the Vatsas.
Meanwhile Haryashva's son Sudeva who looked like a celestial in splendour and who was a second god of virtue, was installed on the throne of Kashi as its king.
The delighter of Kashi, the righteous-souled prince ruled his kingdom for some time when the hundred sons of Vitihavya once more attacked his territories and defeated him in battle.
Having defeated king Sudeva thus, the victors returned to their own city. After this, Divodasa, the son of Sudeva, became installed on the throne of Kashi as its king.
Understanding the prowess of those great princess viz., the sons of Vitihavya, king Divodasa, gifted with great energy, rebuilt and fortified the city of Varanasi at the command of Indra.
The territories of Divodasa were full of Brahmanas, Kshatriyas, Vaishyas and Shudras. and they teemed with all sorts of articles and provisions, and were adorned with prosperous shops and marts. Those territories O best of kings, extended northwards from the banks of Ganga to the southern Banks of Gomati, and resembled a second Amaravati (the city of Indra).
The Haihayas once again, O Bharata, attacked that foremost of kings as he ruled his kingdom.
The powerful king Divodasa gifted with great splendour, issuing out of his capital, gave them battle. The engagement between the two parties terrible like the encounter in days of old between the celestials and the Asuras.
King Divodasa fought the enemy for a thousand days at the end of which, having lost a large number of followers and animals, he became greatly distressed.
King Divodasa, O king, having lost his army and seeing his treasury exhausted left his capital and fled away.
Going to the charming herinitage of the wise Bharadvaja, the king, O chastiser of foes, joining his hands in respect sought the Rishi's protection.
Seeing king Divodasa before him, the eldest son of Brihaspati, viz., Bharadvaja of excellent conduct, who was the monarch's priest, said to him What is the reason of your coming here? Tell me everything, o king! I shall do that which is agreeable to you, without any scruple.
The king said O holy one, the sons of Vitahavya have killed all the children and men of my house. I only have escaped with life, totally discomfited by the enemy, I seek refuge with you.
You should, O holy one, protect me with such affection as you have for a disciple! Those princes of sinful deeds have killed my whole family, leaving myself only alive.
Bhishma said Bharadvaja of great energy said to him who pleaded so piteously Do not fear! Do not fear! O son of Sudeva, let your fears be gone.
son on I shall perform a sacrifice, O monarch, in order that you may have a son through whom you will be able to smite thousand upon thousands of Vitahavya's party.
After this, the Rishi performed a sacrifice with the object of bestowing a Divodasa. As the result thereof, to Divodasa was born a son named Pratarddana.
As soon as he was born, he grew into a child of full three and ten years, and quickly mastered the entire Vedas and the whole sciences of arms.
Helped by his Yoga powers, the highly intelligent Bharadvaja had entered into the prince. Indeed, collecting all the energy of the objects of the universe, Bharadvaja caused it to enter the body of prince Pratarddana.
Casing his person in shining mail and armed with the bow, Pratarddana, his praises lauded by bards and the celestial Rishi, shone resplendent like the Sun.
Mounted on his car and with the scimitar tied to his belt, he shone like a burning fire. With scimitar and shield and whirling his shield, as he went, he proceeded to the presence of his father.
Seeing the prince, the son of Sudeva, viz., king Divodasa become filled with joy. Indeed, the old king thought the sons of his enemy Vitahavya as already killed.
Divodasa then installed his son Pratarddana as the heirapparent, and considering himself crowned with success became highly happy.
After this, the old king commanded that chastiser of foes, viz., prince Pratarddana, to march against the sons of Vitahavya and kill them in battle.
Gifted with great prowess Pratarddana, that subjugator of hostile cities, speedily crossed Ganga on his car and proceeded against the city of the Vitahavyas.
Hearing the clatter of the wheels of his car, the sons of Vitahavya riding on their own cars that looked fortified citadels and that were capable of destroying hostile vehicles, issued out of their city.
Coming out of their capital. those foremost of men., viz., the sons of Vitahavya, who were all skilful warriors cased in mail rushed with uplifted weapons towards Pratarddana, covering him with showers of arrows.
Surrounding him with numberless cars, O Yudhishthira, the Vitahavyas poured upon Pratarddana showers of weapons of various sorts like the clouds pouring torrents of rain on the breast of Himavat.
Baffling their weapons with his own, prince Pratarddana gifted with great energy killed them all with arrows that resembled the thunder bolt of Indra.
Their heads cut off, O king, with hundreds and thousands of broad headed arrows, the warriors of Vitahavya dropped down with blood dyed bodies like Kinshuka trees felled on every side by woodmen with their axes.
After all his warriors and sons had been killed in battle, king Vitahavya fled away from his capital to the hermitage of Bhrigu.
Indeed, arrived there the royal fugitive sought refuge with Bhrigu. The Rishi Bhrigu, O monarch, assured the defeated king of his protection.
Pratarddana followed in the footsteps of Vitahavya. Arrived at the Rishi's hermitage, the son of Divodasa said in a loud voice Ho, listen ye disciples of the great Bhrigu that may happen to be present! I wish to see the sage, Go and inform him of this.
Knowing that it was Pratarddana who had come, the Rishi Bhrigu himself came out of his hermitage and adored that best of kings according to due rites.
Addressing him then, the Rishi said: Tell me, o king, what is your business! The king, at this informed the Rishi of the reason of his arrival.
The king said King Vitahavya has come here, O Brahmana! Do you surrender him. His sons, O Brahmana, had destroyed my family.
They had devastated the territories and the wealth of the Kashis. Those hundred sons, however, of this king proud of his power, have all been killed by me.
By killing that king himself I shall today satisfy the debt I owe to my father! To him that foremost of righteous men, viz., the Rishi Bhrigu, stricken with mercy, replied by saying There is no Kshatriya in this hermitage. They who are here, are all Brahmanas! Hearing these words of Bhrigu, that must he thought be consonant with truth Pratarddana touched the Rishi's feet slowly and filled with joy said By this, O holy one, I am forsooth crowned with success, since this king becomes divested of the very order of his birth on account of my prowess! Give me your permission O Brahmana, to leave you and let me solicit you to pray for my wellbeing.
cause. This king, O founder of the family that goes by your name becomes divested of the very order of his birth, on account of my might! Dismissed by the Rishi Bhrigu, king Pratarddana then left that hermitage, and went to the place he had come from, having, in the way I have described, voinited forth the poison of specch even as a snake vomits forth its real poison. Meanwhile, king Vitahavya, acquired the dignity of the twice born sage by virtue of the worth only of Bhrigu.
And he acquired also a complete mastery of all the Vedas through the same Vitahavya had a son named Gritsamada who in beauty of person was a second Indra.
Once on a time the Daityas afflicted him much taking him for none else than Indra. With regard to that great Rishi, there is this foremost of Shrutis in the Richs viz., There where Gritsamada is, O Brahmana, he is held in high respect by all twice born persons! Gifted with great intelligence, Gritsamada became a twice born Rishi in the observance of Brahmacharya.
Gritsamada had a regenerate son of the name of Sutejas. Sutejas had a son of the name of Varchas and the son of Varchas was known by the name of Vihavya.
Vihavya had a own begotten son who was named Vitatya, and Vitatya had a son of name Satya. Satya had a son of name Santa.
Santa had a son viz., the Rishi Shravas. Shravas begot a son named Tama. Tama begot a son named Prakasha who was a very great Brahmana.
Prakasha had a son named Vagindra who was the foremost of all silent reciters of sacred Mantras. Vagindra begot a son named Pramati who was a perfect master of all the Vedas and their auxiliaries. Pramati begot upon the Apsara Ghritachi a son who was named Ruru.
Ruru begot a son upon his wife Pramadvara. That son was the regenerate Rishi Shunaka. Shunaka begot a son who is named Shaunaka.
It was thus, O foremost of monarchs that king Vitahavya, though a Kshatriya by the order of his birth, acquired the dignity of a Brahmana, O chief of Kshatriyas, through the grace of Bhrigu.
I have also told you the genealogy of the race that originated from his son Gritsamada. What else would you ask?
Dhritarashtra said The heroic king of Sindhu being killed by that one who could draw the bow with his left hand (i.e., Arjuna), relate to me O Sanjaya,
Sanjaya said O king, seeing the king Sindhu slain in battle by Partha, Kripa, the son of Saradvat, waxing wrath.
Surrounded the son of Pandu by a mighty discharge of arrows. The son of Drona too, seated on his car, rushed against Phalguna, the son of Pritha.
Those two best and most excellent of carwarriors from two sides, began to shower keen darts, from their cars (upon Arjuna).
That mighty-armed one, the best of carwarriors, sore oppressed by those mighty showers of arrows, experienced a great pain.
Dhananjaya, the son of Kunti, not liking to slay his preceptor (i.e. Kripa) and his (other) preceptor's son (i.e. Ashvatthama) in battle began to act like a preceptor (teaching the science of arms of his pupil).
And unwillingly warded off the weapons of the sons of Drona and Saradvat, by means of his own weapons and discharged at them arrows of milder speed.
Overcome by the numbers of arrows though discharged mildly by Arjuna, those two (warriors) were greatly afflicted.
Then, O monarch, the son of Saradvat, painted by the darts of the son of Kunti, lost all strength and fainted away on the terrace of his car.
Seeing his master afflicted with darts and devoid of senses and taking him for dead his charioteer carried him off (from the field of battle).
Then, O great king, Kripa being thus borne away from (the field of battle), Ashvatthaman too fled away in terror from the son of Pandu.
(Then), seeing the son of Saradvat faint away and afflicted with arrows, the mighty bowman Partha, (seated) on his car, gave way to doleful cries.
And with his face full of tears and in "Anticipating all this, the greatly wise Kshatta (Vidura) said to the king (Dhritarashtra).
As soon as the destroyer of his race, the vile Suyodhana was born, Make away this destroyer of your race.
(Or), through him a great disaster will befall the best of the Kuru race. Now the words of that truthful one have proved true.
It is on his account, that I behold today my preceptor lying on an arrowy bed. Curse on the practices of the Kshatriyas and on my strength and manliness!
(For) is there any body, who is, like me, hostile to a Brahmana who is his preceptor as well? He is (moreover) the son of a sage, my preceptor and the dear friend of Drona.
Such a one lies (insensible) on the terrace of his car smitten with my darts. Although I did not wish it, (still), through me he has been crushed with the arrows.
(The sight of his) lying insensible on the terrace of his car greatly afflicts my heart. Though sorely afflicted with his arrows, I should have looked at that one of great splendour (without striking him).
Afflicted with various darts he has gone to the way of all creatures. I grieve more over his than on the slaughter of my son.
O Krishna, beholding what a sad plight he is in, lying senseless of his car! Those most excellent of men, who after acquiring knowledge from their preceptors.
Bestow on them what they desire, attain to Godhead. (But) those basest of men who after acquiring knowledge from their preceptors.
Destroy them, are doomed to hell. Surely, what I have done today will lead me to hell.
In as much as I have overpowered my preceptor with showers of arrows. Formerly when teaching me the science of weapons, Kripa said to me.
"O scion of Kuru's race, on no account strike thy preceptor.” (But, those words of my virtuous and high-souled preceptor).
I have disregarded and have struck him with showers of arrows. I bow down to that worshipful son of Goutama, who never flies away (from the field of battle).
O scion of Vrishni's race, fie on me who have struck him. While that one who could draw his bow as well with the left hand (i.e. Arjuna) was thus grieving for him.
The son of Radha beholding the king of Sindhu dead rushed against him. (Seeing?) the son of Radha make for the car of Arjuna.
The two Panchala princes and Satyaki came up to him. Seeing the son of Radha rush (against him), the mighty car-warrior Partha.
Said these words to the son of Devaki with a simile-“(Behold!) the son of Adhiratha is making for the car of Satyaki.
Surely, he cannot endure the destruction of Bhurisrava in battle. O Janaradana, drive the horses towards the place whither he goes.
Have a care that Vrisha cannot send the Satvata hero to the path of Somadatta.” Thus addressed by that one who could draw his bow as well with the left hand, Keshava, possessed of mighty arms.
And great energy, replied (to him) in words suited to the occasion “O Pandava, this mighty arıncd one (Satyaki) is alone capable of fighting with Karna.
(And), much more son, since this most exalted of the Satvatas is joined by the two sons of Drupada. O Partha, you need (therefore, not fight with Karna at present.
He has with him the blazing dart, like a terrible meteor, granted to him by Vasava. O destroyer of hostile warriors, he has preserved it (carefully) for (slaying) you and worships it.
Let, therefore, Karna march against the scion of Satvatta's race as he wills. I am, O son of Kunti, conscious of the hour when this wicked-souled one will be struck down on the ground from his car (pierced) by keen darts.
Dhritarashtra said How, after Bhurisrava and the king of Sindhu being slain, the heroic Karna and the scion of Vrishni's race, came incontact with each other.
And on what cars the carless Satyaki and the two Panchala princes, the protectors of (Arjuna's) car-wheels (respectively) mounted, relate to me, O Sanjaya.
Sanjaya said I will relate to you faithfully all that took place in that terrible encounter. Listen calmly to (the consequences of) your own culpable conduct.
My Lord, Krishna knew it before hand, in his mind that the heroic Satyaki would be defeated by Yupaketu (i.e., Bhurisrava).
O king, Janaradana is conversant with the past and the future alike. Therefore, O king, that highly-powerful one summoned Daruka and ordered him thus-"Get my car ready tomorrow." Neither the Gods nor the Gandharvas nor the Yakshas, nor the Uragas, nor the Rakshas.
Nor men can conquer Krishna and Arjuna. Even the celestials with the (original) Grandsire (Brahma) at their head and the Siddhas are aware of the matchless strength of those two. Now hear about the battle as it took place. Seeing Satyaki without a car and Karna prepared for the encounter.
Madhava loudly blew his conch in the Rishava note. Hearing the loud sound of the conch, Daruka understood the hint.
And brought to him the car adorned with a lofty golden flag with Keshava's permission. The grandson of Sini ascended that car guided by Daruka and resembling in splendour the son or the fire. (And) mounting on that car, resembling a celestial chariot yoked unto which were the foremost of horses, viz., Savya, Sugriva, Meghapuspa and Balahaka endued with great fleetness and adorned with golden trappings.
(Satyaki) discharging numerous. arrows, rushed upon the son of Radha. Then Yudhamanyu and Uttamouja, the protectors of Arjuna's car-wheels.
Leaving the car of Dhananjaya, advanced against the son of Radha. (There upon) O monarch, the son of Radha too, began to discharge showers of arrows.
And wrathfully rushed against the undeteriorating grandson of Sini in that encounter. Neither among the celestials, the Gandharvas, the Asuras, the Uragas, nor among the Rakshas.
Was such a battle seen or heard in heaven or on earth as took place (between Karna and Satyaki.) The entire army consisting of cars, horses, men and elephants.
Beholding their exploits, O monarch lay (as if) entranced. All of them witnessed that superhuman battle.
Between those two best of men and the dexterity of Daruka as a charioteer. And the forward, backward, side long and circular movements (of the car).
Caused by the charioteer Daruka the Kasyapa's race, stationed on the car, struck (everybody) with wonder. The celestials, the Gandharvas and the Danavas stationed in the firmament.
Witnessed with rapt attention that encounter between Karna and the grandson of Sini. and for the sake of their friends those two powerful and highly-energetic ones challenged each other in that battle.
O mighty monarch, Karna who resembled a god and Yuyudhana Satyaki showered upon each other volleys of arrows.
First Karna, unable to endure the destruction of Jalasandha of the Kuru party, overpowered the grandson of Sini with downpours of shafts.
And heaving sighs like a mighty serpent smitten with grief and darting wrathful glance upon the grandson of Sini as if to consume him (therewith) in that encounter, Karna.
Rushed furiously again and again (towards him.) O chastiser of foes, seeing him greatly enraged, Satyaki smote him.
With mighty discharges of arrows as an elephant smites (with his tusks) his rival elephant. Those two most valiant of mortals, as agile as tigers and endued with matchless strength wounded each other in that battle. Then the grandson of Sini by means of shafts made entirely of iron, pierced Karna, the chastiser of his foes, all through his body over and over again and with a broad headed arrows smote his (Karna's) charioteer from his niche in the car.
(And he) killed the white steeds with sharpened darts. (Then) that most exalted of the Bharatas, cutting the standard (of Karna) into a hundred pieces.
Made him carless in the very presence of your son. Thereupon, O king, O most exalted of the Bharatas, the warriors on your side got dispirited.
(Then) Vrisasena, the son of Karna and Shalya, the king of Madra and the son of Drona surrounded the grandson of Sini on all sides.
Then such a confusion followed (on the battlefield) that nothing could be seen. The heroic son of charioteer being thus made carless by Satyaki.
The whose army set up a wail, O king. And Karna too, O monarch, greatly weakened by Satvatta's darts.
Got to the car of Duryodhana, heaving deep sighs, remembering his friendship, O king, with your son from his very childhood.
And striving to fulfill the promise that he had made on the occasion of the bestowal of the kingdom (of Anga) on him (by Duryodhana). But O lord of the earth, the selfrestrained Satyaki did not slay Karna thus made carless (by him) and your valiant son with Dushasana at their head. Desirous of not falsifying the vow made by Bhima and Partha formerly.
He (simply) made them carless and destitute of energy, but did not deprive them of their lives. Bhimasena vowed to slay your sons.
And at the second game of dice Partha swore to do away with Karna. Though the carwarriors with Karna at their head tried (their utmost) to slay.
Satyaki, yet those foremost of car-warriors were unable to kill him. The son of Drona, Kritavarman and other great car-warriors.
And hundreds of the foremost of the Kshatriyas were defeated with only one bow by Satyaki, who was desirous of doing good to Dharmaraja and of attaining heaven.
Satyaki, the grinder of his foes, equal in prowess to either Krishna or Arjuna, defeated all your troops with a smile (i.e., very easily).
(To achieve such feats) there is no fourth to be seen, besides Krishna, the bowman Partha and that most exalted of men, the grandson of Sini.
on car
Dhritarashtra said Mounting the invincible of Vasudeva, guided by Daruka, Satyaki, proud of the prowess of his arms and equal to Vasudeva in battle, made Karna carless. Did Satyaki ascend any other car (after the defeat of Karna)?
I am desirous of listening to all this. You are a skillful narrator. I regard him invincible. O Sanjaya, relate to me this.
Sanjaya said O king, listen to all this. The high-minded younger brother of Daruka soon brought (for Satyaki) another car duly furnished with all necessaries, having shafts attached to it by golden and iron chains and bands of silk, studded with a thousand stars, graced with a standard having the figure of a lion (painted on it) and to which were yoked horses fleet as the wind adorned with golden trappings and the rattling of which resembled the roar of the clouds.
The grandson of Sini, having mounted on it, advanced against your forces. And Daruka also, of his own will, went over to Keshava.
Then, O great monarch, a goodly car was also brought for Karna, drawn by fleet horses of the best breed, having the colour of the milk of the cow or conch and adorned with golden trappings. (The car was also) furnished with golden maces and standards, machines and flags. It had also an expert driver and was furnished with many weapons and accouterments. Having, O great king, mounted on this car, Karna too rushed upon his enemies. Now I have related to you all that you asked me.
Listen again to the (great) destruction (of creatures) brought about by your vile policy. Thirty-one of your sons have been destroyed by Bhimasena.
They had Durmukha at their head they were good warriors. Saivatta and Arjuna also destroyed hundreds of warriors,
With Bhima at their head and Bhagadatta too (has been slain). This great destruction of creatures O king, has been brought about by your evil counsels.
Vaishampayana said : The son of Kunti, Yudhishthira again asked the great Rishi Markandeya about the future government of the earth,
Yudhishthira said: O Rishi, O descendant of Bhrigu, O foremost of speakers, the account of the destruction and recreation of things at the end of Yuga which we have heard from you is highly wonderful.
I am very curious to know what will happen in the Kali Yuga and when virtue will be destroyed, what would remain.
What will be the power of men then and what will be their food and what their amusements; what will be the length of their life, what their dress and what also will be the limit of time, after attaining which the Krita (age) will again begin. O Rishi, tell me all this. All that you narrate is varied and delightful.
Vaishampayana said : Having been thus addressed, that great Rishi again began to narrate, delighting that foremost of the Vrishni race (Krishna) and the Pandavas.
Markandeya said : O king, hear all that has been and heard by me and all that has been known to me by intuition through the grace of the god of gods.
O best of the Bharata race, hear as I narrate the account of the world when the sinful time would come.
O best of the Bharata race, in the Krita age, everything was free from deceit and guile, avarice and covetousness. Virtue like a bull was among men with four legs complete.
In the Treta sin took away one of its legs; and virtue had then (only) three legs. In the Dvapara, sin and virtue are mixed half and half.
O best of the Bharata race, in the dark age (Kali) virtue being mixed with three parts of sin lives by the side of men. Accordingly virtue is said to wait upon men with only fourth part remaining. O Yudhishthira, know that the period of life, the energy, the intellect and the physical strength of men (gradually) decrease in every Yuga. O Yudhishthira, the Brahmanas, the Kshatriyas, the Vaishyas and Shudras will practise morality and virtue with deceit and men in general will deceive their fellow men by spreading the (false) net of virtue. Men with false pride of learning by their acts will make truth concealed.
In consequence of the loss of truth the lives of men will be short and in consequence of the shortness of life they will not be able to acquire much knowledge.
In consequence of the littleness of knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. Men being wedded to avarice, anger, ignorance and desire,
Will display enmity towards one another and will desire to take one another's life. Thus virtue diminished and their asceticism and truth gone Vaishyas. Brahmanas and Kshatriyas will all be equal to the Shudras. The lowest (orders of men) will rise to the middle (orders of men) and the middle will certainly descend to the lowest.
At the end of Yuga such will be the state of the world. The robes made of flax will be considered the best and Koradushaka grain will be considered to be the best.
At the end of Yuga men will consider their wives as only friends; they will live on fish and milk of goats and sheep's, for cows will then be extinct. At this time even those that always observe vows will become covetous.
At the end of Yuga men will be opposed to one another and seek one another's life. They will be atheists and thieves.
They will dig even the banks of streams with their spades and sow grains there. But even these places will prove barren to them at this period of time.
Those men who are devoted to the rites in honour of the deceased and of the celestials will be covetous and will also appropriate and enjoy what belongs to others.
The father will enjoy what belongs to the son and the son what belongs to the father. At such time things forbidden by the Shastras will be enjoyed by men.
The Brahmanas will speak ill of the Vedas and they will not observe any vows. Their understanding being clouded by the science of controversy, they will neither perform sacrifices nor Homas. Deluded by the sciences of controversy, their heart will be led away to things mean and low.
Men will till low-lands and employ cows and calves that are but one year old in drawing the plough and carrying the burdens.
Sons having killed their fathers and fathers having killed their sons will incur no opprobrium by doing it; and they ever will take glory in them.
The whole world will be filled with Mlechchha conduct and Mlechchha notions, All (religious) rites and sacrifices will cease; there will be joy no where and general festivities will disappear.
Men will rob the possessions of helpless persons, of those that are friendless and of those that are widows.
Possessing little energy and strength and no knowledge and being addicted to avarice, ignorance and sinful practices, men will accept with joy the gifts made by the wicked-minded people with contemptuous words. O son of Kunti, the kings with their hearts wedded to sin, having no knowledge and always being proud of their wisdom will fight with one another with the intention of taking one another's lives. The Kshatriyas will be at the end of the Yuga the thorns of the earth.
Full of avarice, swelling with pride and vanity, unable and unwilling to protect (their subjects) they will take pleasure in punishing (their subjects).
Again and again attacking the good and the honest and feeling no pity for them even when they will cry in grief, the Kshatriyas will, O descendant of Bharata, rob them of their wives and wealth.
When this Yuga will come, no one will ask for a girl (for marriage) and no one also will give away a girl. The girls will themselves chocse their own husbands.
The kings with their mind darkened by ignorance and discontented with what they have, will at such a time rob their subjects by every means in their power.
There is no doubt the world will be then Mlechchhafield. When this Yuga would come, the right hand will deceive the left and the left the right.
Men with false pride of learning will diminish truth. The old will display the folly of the young and the young will show in them the dotage of the old.
The cowards will have the reputation of bravery and the brave will be as melancholy (fools) as the cowards. At this age men will not trust one another.
Full of avarice and ignorance all the world will have but one sort of food, sin will increase and virtue will fade away.
O ruler of men, the Brahmanas, the Kshatriyas and the Vaishyas will disappear, leaving no trace of their orders. At this time all men will be of one order.
Fathers will not forgive their sons and the sons will not forgive their fathers; at this time wives will not serve their husbands.
When this age will come men will seek those countries where men's staple food is wheat and barley.
O king, men and women will become perfectly free in their conduct. When this age will come, they will not tolerate one another's acts.
O Yudhishthira, the whole world will be then Mlechchhafied; men will no more gratify the celestials performing the Shraddha ceremony.
O ruler of men, no one will listen to the words of others and none will be considered as another's preceptor. The whole world will be enveloped by fearful (intellectual) darkness.
Then the length of men's life will be sixteen years. When this age would come men will die at this age.
Girls of five and six years will give birth to children and boys of seven or eight years of age will be fathers.
O king, O foremost of monarchs, when this age would come the wife will not remain content with her husband and the husband also will not remain content with his wife.
When this age would come, the possession of men will be small and they will falsely bear the marks of religion. The world will be filled with avarice and jealousy. No one will be a giver to the other.
The country will be afflicted with dearth and famine. The roads will be filled with lustful men and unchaste women. Women will also hate their husbands.
When this age will come, men will certainly adopt the Mlechchha conduct; they will eat all things; they will be free in all their all acts.
O best of the Bharata race, led by avarice, men will deceive one another when they will buy and sell.
When this age would come, men will perform the ceremonies and rites without knowing the ordinances; they will behave as they would like.
When this age would come, led by their nature, men will act with cruelty and will speak ill of one another.
People will pitilessly destroy trees and gardens. Men will be filled with anxiety for their livelihood.
O king, led away by covetousness, men will kill the Brahmanas and appropriate and enjoy their wealth.
The Brahmanas, being persecuted by the Shudras and afflicted with fear and exclaiming "Oh" "Alas" will rove over the world with none to protect them.
When men will kill others, when they will be wicked, cruel and destroyers of all animals, then will that (Kali) Yuga would come,
Operpetuator of the Kuru race, O king, the foremost of Brahmanas, being persecuted by the robbers, will like crows fly in fear and in great speed to rivers, to mountains and to inaccessible regions. Being afflicted with tasks imposed on them by cruel kings,
O ruler of earth, they will lose all patience in this fearful age. They will do all improper works and become the servants of the Shudras.
The Shudras will explain religion, Brahmanas will listen to them and settle their duties by accepting such interpretations (as made by the Shudras).
The low will become the high and all sources of things will appear in contrary shape. Abandoning the celestials, men will worship the bones.
At this age, the Shudras will cease to serve the Brahmanas. In the hermitages of the Brahmanas, in their schools and colleges,
In places sacred to the gods and in sacrificial grounds and in sacred tanks, the earth will be disfigured with tombs and walls containing bones and they will have no temples dedicated to the celestials.
All this will take place in the (Kali) Yuga. Know these are the signs of the (Kali) Yuga. When men becoine always fierce, sinful, carnivorous, addicted to intoxicating drinks then does the (Kali) Yuga come. O king, when flowers will be produced in flowers, the fruits in fruits, then does the (Kali) Yuga come. In this Yuga the clouds pour rain unseasonably.
Ceremonial rites of men do not follow one another in due order and the Shudras quarrel with the Brahmanas.
Soon is the earth filled with the Miechchhas and Brahmanas for fear of heavy taxes fly in all directions.
All distinctions among men disappear. With honorary tasks and offices, men go to the forests and live on fruits and roots.
When the world will be so afflicted, there will be no rectitude of conduct. Disciples will not heed their preceptors instructions, nay they will even try to injure them.
Preceptors impoverished for the want of wealth will be disregarded by men. Friends and relations and kinsmen will perform friendly offices for only the sake of wealth.
When that age would come, every one will be in want. All the directions will be in a blaze; the stars and the constellations will have no brilliancy and the planets and planetary conjunctions will be inauspicious. The curse of the wind will be confused and innumerable meters will flash though the sky, foreboding great fear.
The sun will appear with six other suns. There will be great noise on every side and everywhere there will be (great) conflagrations.
The sun from his rising to setting will be covered by Rahu. The exalted deity of one thousand eyes (Indra) will unceasingly shower rains,
When this age will come, crops will not grow in (great) abundance. The women will always be very harsh in speech; they will become pitiless and fond of weeping.
They will never obey the orders of their husbands. When this age will come, sons will kill fathers and mothers,
Women living uncontrolled will kill their husbands and sons. O great king, Rahu will then devour the sun out of season.
When this age, will come, fire will blaze up in all directions. Travellers, being unable to obtain food, drink and shelter even, when they ask for them, will lie down on the wayside. Crows, snakes, vultures and kites and other animals and birds will utter discordant cries.
When that age would come, men will abandon their friends and relatives, servants and followers. When this age will come, leaving the countries, directions, towns and cities that they occupy, men will one after the other seek for new ones. "Oh father, O son," uttering such frightful words,
Men in great affliction will rove over the (various) countries. When this terrible age would be over,
Creatures would come into existence again beginning with the Brahmanas. When that age will pass away, creation will again increase,
Providence will again be propitious at will. When the sun, the moon and the Brihaspati.
Will with the constellation of Pushya enter the same, the clouds will incessantly shower rains and stars and planets will be auspicious.
The planets, duly revolving in their orbits will be be greatly propitious. Abundance, prosperity, wealth and peace will be every where.
Impelled by Time a Brahmana named Kalki Vishnuyasha will be born. He will possess great energy, intelligence and prowess.
He will be born at a village called Sambhala in a blessed Brahmana family. As soon as thought of, vehicles, weapons, warriors and arms and armours will all be at his command. He will be the imperial sovereign ever victorious by the strength of his virtue.
He will restore order and peace in this world overcrowded with creatures and contradictory in its laws. That effulgent and greatly intelligent Brahmana will destroy all things. He will be the destroyer of all and he will be the makes of a new Yuga, That twice-bom one surrounded by the Brahmanas, will exterminate all the low and despicable Mlechchhas wherever they will be found.
was an
Sanjaya said Bhuri also, 0 monarch, in (that) engagement, checked the grandson of Sini who rushing along like elephant (descending) from a gradually sloping ground.
Inflamed with wrath, Satyaki, then, pierced him in the heart with five sharpened arrows. (Thus struck) his blood began to flow.
Similarly, the descendant of Kuru (i.e. Bhurij, in (that) engagement, quickly pierced the grandson of Sini invincible in battle, in the chest, with ten darts.
(And), O great king, their eyes blood-shot in rage and drawing their bows powerfully, those two (heroes) began to mangle each other.
Inflamed with wrath and looking like Death (itself) or the sun, those two (warriors commenced (to shower upon each other) terrible downpours of shafts, 0 mighty monarch.
The battle, O great king, between those two (heroes), who, covering each other (with arrows) stood (face to face) in (that) encounter, went on equally for a moment only.
Then, O mighty monarch, the grandson of Sini, fired with rage, cut-off, as it were, with a smile, the bow of that high-souled descendant of Kuru, in (that) engagement.
Then he quickly pierced that (warrior) whose bow was cut-off, in the chest, with nine sharpened arrows and said (to him) “wait, wait."
That scorcher of foes, (thus) deeply pierced by his powerful antagonist, took up another bow and pierced Satvata in return.
O lord of the earth, having pierced Satvata with three arrows, he cut-off his bow, as it were, with a smile, by means of a very keen and broad-headed shaft.
Ogreat king, his bow being (thus) cut-off, Satyaki, insensible with wrath, hurled an impetuous dart at the broad chest of that (Kuru hero).
His body being riven by that dart, he fell down from his excellent car like the blazing Mars (dropping down) from the firmament.
The mighty car-warrior Ashvatthama witnessing the slaughter of that hero, rushed impetuously, O descendant of Bharata, against the grandson of Shini.
O lord of men, saying “wait, wait' to Satyaki, he (i.e. Ashvatthama), covered him with downpours of arrows, like the clouds covering the breast of the (mountain) Meru with (showers of) rain.
(Thereupon), the mighty car-warrior Ghatotkacha, sending forth a loud shout, said to him (i.e., Ashvatthama) who was rushing furiously towards the car of the grandson of Shini.
“Wait, wait. O son of Drona, you shall not escape alive. I will presently destroy you as the six-faced (Kartikeya) slew the (Asura) Mahisha in days of yore).
I will today put an end to your desire for fight on the field of battle.” Saying this, the Rakshasa (Ghatotkacha), the slayer of hostile warriors-with his eyes red like copper in wrath.
And inflamed with rage, rushed against the son of Drona like lion (rushing against) a lord of elephants. Ghatotkacha (then), began to shower arrows, measuring the Aksha of a car, upon.
The son of Drona, the foremost of carwarriors as the clouds (pour down) showers of rain. The son of Drona, however, in that engagement, quickly baffled that arrowy down pour by means of shafts resembling poisonous snakes. Then with a hundred keen darts, capable of piercing the vital parts and coursing rapidly.
(He) pierced the subduer of foes, that is Ghatotkacha, the lord of the Rakshasas. The Rakshasa, thus pierced with shafts by him on the field of battle.
Looked, 0 great monarch, like the porcupine with its quills standing erect. Thereupon, the puissant son of Bhimasena, excited with rage.
Lacerated the son of Drona with fierce shafts emitting loud roar like those of the thunder. (and Ghatotkacha) showered (upon Drona's son) numerous sorts of weapons, some having leads like razors, some of the form of the crescent, some long and pointed, some with faces like the frogs, some resembling the bear's ear, some barbed and some of other species. The son of Drona, (however), without his senses being in the least affected, frustrated that formidable down pour of weans emitting loud roar like those of the thunder and which were being unremittingly hurled (upon, him), by means of (his own) dreadful shafts inspired with mantras peculiar to the celestial weapons, as, O mighty monarch, the wind (chases away) mighty masses of clouds. Then it appeared that another encounter was going on in the firmament between the arrows (shot by those two rival heroes).
Which (encounter) was of terrible aspect and which, O great king, enhanced the joy of the combatants with the sparks scattering all around generated by the clash of weapons hurled by those two (warriors).
The firmament looked (as beautiful) as if adorned with glow-worms during the night. Covering all the directions with innumerable arrows, the son of Drona.
In order to do good to your sons, shrouded the Rakshasa (Ghatotkacha). Then, between the son of Drona and the Rakshas, again took place a battle.
During that pitchy-dark night, like that (which had taken place) between Shakra and Prahada (in days of yore). Then, in that engagement, Ghatotkacha, inflamed with wrath, struck the son of Drona in the chest with ten arrows resembling the Yuga fire. The son of Drona, endued with great strength (thus) deeply pierced in that encounter by the Rakshasa, became (greatly) afflicted and trembled like a tree shaken by the wind. Leaning against his flag-staff (for support), he fell into a swoon.
Thereupon all your forces, O lord of men, set up a loud wail. (And) all your partisans, O lord of the earth, thought him to be dead.
Seeing Ashvatthama in that state, the Panchalas as well as the Srinjayas, in that encounter, sent forth roars like lions.
Regaining his consciousness, that grinder of foes, the mighty car-warriors Ashvatthama, drawing powerfully his bow with the left hand.
Shot quickly from his bow, the string of which was) stretched up to the very ear, an excellent arrow, formidable as the rod of Yama, which was aimed at Ghatotkacha.
Riving the heart of the Rakshasa that excellent and formidable arrows, adorned with graceful wings, penetrated, o king, into the earth.
O great monarch, the puissant lord of the Rakshasas, pierced home by the son of Drona, proud of (his feats in) battle, sat down on the terrace of his car.
Seeing that the son of Hidimva had lost his consciousness, his charioteer, struck with fear, hastily removed him from the field of battle and from the presence of the son of Drona.
Having, in that engagement, thus pierced Ghatotkacha, the lord of the Rakshasas, that great car-warrior, the son of Drona sent forth a highly dreadful roar.
O Bharata, adored by your sons and all the warriors, his body shone brilliantly like the noon-day sun.
King Duryodhana himself pierced with keen arrows Bhimasena who was fighting his way, through your army, towards the car of the son of Bharadvaja.
O Bharata, Bhimasena pierced him in return with nine darts. Duryodhana also pierced him with twenty arrows.
Those two (horses), shrouded with arrows on the field of battle, looked like the sun and the moon covered with masses of clouds in the firmament.
Then king Duryodhana pierced Bhima, O foremost of the descendants of Bharata, with five arrows and said (to him) “Wait, wait.”
But Bhima, cutting off his bow and his standard with sharpened arrows, pierced the lord of the Kauravas with nine straight darts.
Thereupon, O best of the Bharatas, excited with rage, Duryodhana took up another bow of a battle quality and began to afflict Bhimasena (stationed) at the front (rank) of that battle with keen darts, in the very sight of all bowman. Bhima, (however) destroying those arrows shot from Duryodhana's bow.
Oppressed him with five and twenty short arrows. Duryodhana also, O worshipfui sire, inflamed with ire, cut-off his bow with razorshaped dart and then pierced him in return with ten (darts). Thereupon, the highly-powerful Bhimasena, taking up another bow.
Pierced quickly the king with seven sharpened arrows. But he (i.e. Duryodhana), displaying great nimbleness of hand, quickly cut-off that bow also.
Similarly, O mighty monarch, he cut-off the second, the third, the fourth and the fifty bows taken up by Bhima. And O great king, your son, desirous of success and swelling with pride, cut-off another bow as soon as it was taken up by Bhima. His bows being thus again and again cut-off (by Duryodhana) he i.e. Bhima.
In that engagement, hurled a formidable dart, made wholly of iron (at the Kaurava king).-The king of the Kurus, (however), cut into three fragments that dart, before it could reach him, that dart blazing like a flame of fire, looking (terrible) like the sister of Death herself and dividing the firmament with its fire like splendour into two parts like the trees of a woman parting the hair of her head.
In the very presence of all the world and before (the very eyes) of Bhima himself. Thereupon, O great king, Bhima, flourishing his heavy and blazing mace, hurled it with great impetuosity at the car of Duryodhana. Then, in that engagement that heavy mace, all on a sudden, crushed the charioteer, the horses and the car (of the king). O lord of kings, your son, then afraid of Bhima, took to flight.
Mounted on another car belonging to the high-souled Naduka. Then Bhima, thinking Suyodhana to be dead amid (the darkness of) that night.
Roared furiously like a lion challenging the Kauravas. Your partisans and soldiers also thought that the king was slain.
And all of them set up a loud wail all around. Hearing the lamentation of all the coinbatants struck with terror.
And hearing also the yells of the highsouled Bhima, O monarch, king Yudhishthira, also, considered Suyodhana to have been slain.
And hastened with all speed to the place where Vrikodara, the son of Pritha was. Then, the Panchalas, the Srinjayas, the Matsyas as well as the Keykeyas.
Desirous of slaying Drona, rushed with all their mighty (against him). There also took place a highly dreadful encounter between Drona and his enemies. And the combatants, (of both sides) buried in pitchy darkness, began to slaughter one another.
Sanjaya said Hearing the words of Arjuna O mighty monarch, the mighty car-warriors of the Pandava host spoke neither agreeable or disagreeable words in reply to Dhananjaya.
But the mighty Bhimasena filled with wrath, spoke, O foremost of the Bharatas, these words for reproaching Kunti's son Arjuna.
'You are preaching the rules of morality, like a Muni living in the woods or like a Brahmana of austere observances who has cutoff all connections with this world.
Saving others from injuries, defending himself against wounds and injuries and showing forgiveness to women and the pious, a Kshatriya soon obtains the (rule of the) earth, as also religious merit, fame and prosperity.
Yourself endowed with all the desirable qualifications of a Kshatriya, O perpetuator of your race, it looks odd that you should speak like one ignorant of the duties of your order.
O son of Kunti, your prowess resembles that of Shakra the lord of Sachi. You never pass beyond the limits of morality even as the ocean never transgresses its banks.
What person is there, who will not applaud you, you who, having forgotten the animosity fanned and kept alive for the last thirteen years, are solicitous for observing the precepts of morality?
Surely it is fortunate, O sire, that your heart today bends towards virtue. It is also fortune that your understanding today inclines towards showing compassion, you of undeteriorating fame.
Although you are so cager to observe the dictates of righteousness, yet your kingdom was snatched away from you most unrighteously. Your wife Draupadi having been dragged into the open court, was insulted by your foe.
We were exiled, with barks of trees or skins of animals for our cloth and cover. Through undeserving of such a wretched plight, yet we were compelled to wear out thirteen long years in that condition.
You, O sinless one, have overlooked all these crying causes that call for revenge. Devoted as you are to perform the duties of Kshatriyas, you have quietly tolerated all these.
Keeping alive the memory of all these wrongs inflicted on us, we have come here today with you, to avenge them. (But as you are so righteous) I myself will slay all these mean fellows who snatched away our kingdonm.
You had said before "Addressing ourselves in battle. we shall exert to the utmost of our abilities." But now you are reproaching us.
You are now seeking virtue. So you have falsified the words you had said before. Afflicted as we are with fear, you take this opportunity for cutting us to the quick with your harsh words.
Like one applying salt on the sores of wounded men, Ogrinder of your foes. Afflicted with your dagger-like words, my heart is on the point of bursting open.
Pious as you are, you do not know the nature of impiety, for you do not offer us applause though we are worthy of it.
When Vasudeva himself is here, praise you the son of Drona, who, ODhananjaya, is not a match for even a sixteenth part of yourself?
Disclosing your own weakness, it is strange that you fell no shame! I can rend this earth open in rage and split the very mountains.
Whirling that heavy and terrible mace of fierce aspect decked with garlands of gold. Like a violent tempest, I can break down trees resembling huge mountains.
I can with my arrows rout and crush the assembled host of the celestials led by Indra himself, O Partha, assisted though they be by the Rakshasas, thc Asuras, Snakes and human bcings.
Knowing, O foremost of men, me your brother, to be such, you should not, O you of infinite prowess, entertain any fear from the son of Drona.
Cr, O Vibhatsu, stay here with all these foremost of men and behold me, alone and armed with the mace, conquer him in fierce battle.
Like the Daitya king Hiranyakasipu addressing the roaring and enraged Hari, the son of the king of the Panchalas addressed
Dhristadyumna said O Vibhatsu, the intelligent sages of yore have prescribed these-viz., conducting sacrifices on behalf of others, teaching, charity, celebration of sacrifices and acceptance of gifts to be the duties of the Brahmanas.
The sixth duty is study. To which of these six was that Drona who has been slain by me devoted? Wherefore then do you reproach me, O son of Pritha?
Transgressing the duties of his own order and observing those of the Kshatriyas that perpetrator of wicked deeds used to slaughter us with his celestials weapons.
Professing himself to be Brahmana, he used to injure us deceitfully; he has now been slain by deceitful means; O son of Pritha, what is there wrong in this?
Upon the punishment of Drona, (which he richly deserved), if his son, out of anger, utier such loud roars, what do I lose by them?
There is nothing wonderful in the fact that Drona's son leading the Kauravas in battle, will cause their destruction, being himself unable to protect them.
Now you have turned a virtuous person and are accusing me with the slaughter of any preceptor. bu do you now know that it was for those that I was born as son of Panchaia kig en sprung out of fire.
How, O Dhananjaya, can you designate him a Brahmana or a Kshatriya, who when engaged in fight used to look upon fair and unfair acts with an equal eye?
He, who furious in rage, used to slay with his Brahma weapons even those who are unacquainted with the use of weapons, O foremost of men, why should he not be slain by us by every means in our power?
One fallen off from the duties of his order, has been said, by the righteousness, to be equal to poison. Knowing this, you who are conversant with the precepts of morality, why do you blame me, O Arjuna.
That ruthless warrior, being assailed by me, has been overthrown and slain by me. O Vibhatsu, why do you not then congratulate myself on whom actually no blame hangs?
) Partha, I have lopped off Drona's dreadful head, resembling the All-destroying Fire or the burning Sun or the most virulent poison. Why do you not then applaud an act that is worthy of applause?
He who used 10 slay my kinsmen exclusively in baitle and of no one else, lopping off his head, have I not been freed from a terrible fever (of revenge) that used to burn me without remission.
This fact that I have not thrown his head, like that of Jayadratha, into the omissions of the Nisadhas, is corroding he core of my heart.
It has been heard, O Arjuna, that, without slaying one's enemies one incurs sin. The duty of a Kshatriya is to stay or to be slain.
O son of Pandu, Drona was my enemy; and therefore it is righteous that I have slain him; and thus you have slain your father's friend, king Bhagadatta.
When you slew your aged grandsire, you thought it your duty to do so. But when I have slain my wicked foe, why should it not be regarded as my duty?
It behoves you not to speak to me in this way-ine who can raise my hand against you in consequence of the relationship I bear to you and who am therefore like prostrate elephant with ladder against its body, for helping puny creatures to get on its back.
I forgive your abusive language, O Arjuna, for the sake of Draupadi and her sons and not for any other cause.
It is well-known that the hostility I bore to the preceptor was bequeathed to me by my sire. Every one in the words knows it but you sons of Pandu feign to be ignorant of it.
The eldest son of Pandu is not a liar nor am I a sinful wretch, 0 Arjuna. The wicked Drona used to injure his pupils. He has been slain by me. Now fight and victory will be yours. The eldest son of Pandu is not a liar nor am I a sinful wretch, 0 Arjuna. The wicked Drona used to injure his pupils. He has been slain by me. Now fight and victory will be yours.
Vaishampayana said : Yayati, then coming to his capital which was like that of Indra, entered the innerapartment and installed Devayani there. At the request of Devayani, he established the daughter of Vrishaparva in a house which he caused to be erected in the Ashoka groves of his gardens. The king honoured the daughter of Vrishaparva, Sharmishtha, surrounded by her one thousand maids, by making every arrangement for her food and garments.
The king, the son of Nahusha, happily passed many years in the company of Devayani.
The beautiful lady, Devayani conceived when her season came. She gave birth to her eldest child which was a boy.
When one thousand years had passed away, Sharmishtha, the daughter of Vrishaparva, attained her puberty and her season came. She (therefore) began to ponder.
(She said to herself), "My season has come. But I have not yet chosen a husband. What would happen? What should I do? How am I to accomplish my wishes?
Devayani has given birth to a son. My youth is in vain. I shall choose him as my husband whom Devayani has chosen.
The king should give me a son. This is a firm resolve. Will not that virtuous-minded king grant me a private interview?
(One day) the king listlessly came to the Ashoka grove and seeing Sharmishtha he stood before her.
Sharmishtha, of sweet smiles, finding the king alone before her, thus addressed the king with joined hands.
Sharmishtha said: O son of Nahusha, none can see the ladies that dwell in the inner-apartments of Soma, Indra, Vishnu, Yama, Varuna and your own. O king, you know that I am handsome and wellborn. O great king, I solicit you. My season has come. See that it goes not in vain.
Yayati said : I know very well the great birth of yours, born as you are in the race of the Danavas. You are also exceedingly beautiful. I do not find the least defeat in your beauty.
Ushanas, the son of Kavi, however, commanded me when I was married to Devayani that Vrishaparva's daughter shall not be my bed.
Sharmishtha said: It is not sinful to speak falsehood in the following five cases, namely in joke, in respect of women to be associated with, in marriage, in prospect of immediate death and at the time of the loss of one's whole fortune.
O king, it is not true that he is fallen who does not speak out the truth when asked (for there are occasions when to speak falsehood is an act of piety.) The falsehood is sinful when one (harmful) object is to be accomplished.
Yayati said : A king should be a model prince in the eyes of his people. That king who speaks falsehood is sure to meet with his destruction. I do not dare to speak a lie, though the greatest losses threaten me.
Sharmishtha said: O king, you have been chosen by my friends as her husband. One's friend's marriage is the same as one's own. You are, therefore, as much my husband (as Devayani's).
Yayati said : It is one of my strict vows no doubt that I should grant what is asked of me. You ask me (to grant you a favour). Therefore, tell me what should I do?
Sharmishtha said : O king, save me from sin. Protect my virtue. Becoming a mother by you, let me perform the greatest pious act in the world.
O king, it is ordained that three persons can never earn wealth for themselves. They are the wife, the slave and the son. That which they earn belong to him who owns them.
O king, I am the slave of Devayani, the lady of the Bhrigu race. You are Devayani's master and lord. Therefore, you are my master and lord as well. I solicit you. Fulfill my wishes.
Vaishampayana said : Thus having been addressed by Sharmishtha, the king was persuaded to believe that what she said was true. He fulfilled Sharmishtha's wishes and thus protected her virtue.
They passed some time together. They took affectionate farewell of each other and separated. Each went whence they came.
Sharmishtha of sweet smiles and fair eyebrows conceived in consequence of that connection with that best of kings.
O king, in due time the lotus-eyed lady (Sharmishtha) gave birth to a son, as effulgent as a celestial child and with eyes like lotus leaves.
Sanjaya said Thereupon beholding that unrivalled arrangement of the army of Partha protected by Dhristadyumna who was capable of resisting all hostile armies Karna.
Proceeded sending up leonine shouts and making his chariot produce a loud rattle. He made the earth tremble with the loud din of musical instruments.
That chastiser of foes, irrepressible in battle, seemed to tremble in anger. Then arranging his own army in counter array, that hero of great energy, O best of Bharatas.
Made a great havoc of the Pandava army like Indra killing the Asura army. Then wounding Yudhishthira with many arrows he placed the son of Pandu to his right.
Dhritarashtra said How did, O Sanjaya, the son of Radha arrange his army against the Pandavas led by Dhristadyumna and protected by Bhimasena-all those great bowmen invincible even to the very gods. Who stood, O Sanjaya, at the one wing and at the other of my army?
Dividing themselves duly how were they stationed? How did also the sons of Pandu arrange their army against mine?
And how did that great and dreadful battle began? Where was Vibhatsu when Karna proceeded against Yudhishthira?
Who could successfully assail Yudhishthira before Arjuna? Who else except the son of Radha, who wishes to keep his life, would fight with Arjuna who had defeated single-handed formerly all creatures at Khandava?
Sanjaya said Hear now of the arrangement of the army and how Arjuna came and how the battle was fought by both sides encircling their respective kings.
O king, Saradvata's son Kripa, the highly active Magadhas and Kritavarma of the Satvata race stood at the right wing.
Standing at the right of these and accompanied by many dauntless Gandhara horse-men armed with bright lances and many invincible mountaineers numerous swarms of locusts and grim-visaged as the as the cars W Pishachas, Shakuni and the powerful carwarrior Uluka protected the Kuru army.
Thirty-four thousand of the Samsaptakas never to come back from the battle-field mad after fight, encircling your son and desirous of killing Krishna and Arjuna, protected the left side.
The Kambojas, the Sakas, the Yavanas, with their cars, horses and infantry stood on this left challenging Arjuna and the powerful Kesava.
In the centre, stood Karna at the head of the army, clad in armour and a beautiful coat of mail and adorned with bracelets and garlands, for protecting it.
Endued with the effulgence of the moon and fire, beautiful to look at and with twany eyes, protected by his greatly angry sons, that hero, the foremost of the wielders of weapons, shone at the head of his army drawing his bow.
The mighty-armed Dushasana, encircled by his soldiers, stood at the back of the army on a huge elephant and proceeded therefrom.
Protected by the highly energetic Madrakas and Kekayas the king shone there like the performer of hundred sacrifices surrounded by the celestials. Then followed him, O emperor, the king Duryodhana himself protected by his own brothers, clad in beautiful mails and riding on beautiful horses.
Ashvatthama and other leading car-warriors and many infuriate elephants shedding temporal juice, resembling a mass of clouds and driven by brave Mlechchas followed that car force.
With Vaijayanti flags, shining weapons and riders they appeared like hills filled with trees.
The rear of that elephant army was protected by thousands of horses with swords and Patticas never to return back from battle.
Brilliantly adorned with cavalry, carwarriors and elephants that best of armies looked exceedingly picturesque like that of that of the gods or of the demons.
That army arranged after the plan of Vrihaspati by its expert commander appeared to dance and strike terror into the hearts of the enemies.
Like the continual clouds of the rainy season, the infantry, cavalry, car-warriors and elephants, desirous of battle, began to issue from all the wings.
Beholding Karna at the head of the army Yudhishthira addressed the following words to Dhananjaya, that slayer of foes, the one heroes in the battle.
Behold, O Arjuna, the great army arranged by Karna. The enemy's army shines with all its wings.
In the face of such a huge army you should take such precautions as we may not be defeated.
Thus accosted by the king, Arjuna replied with joined hands “Every thing will be done as you say. Nothing will be otherwise."
I will bring about the destruction of the enemy, O Bharata. By killing the head of this encompass their destruction.
Yudhishthira said Having this in view you yourself proceed against the son of Radha; let Bhimasena proceed against Suyodhana; Nakula against Vrihsena, Sahadeva against the son of Subala, Satanika against Dushasana the best of Sinis; Shalyaki against the son of Hridika and Pandya against the son of Drona. I myself will fight with Kripa. army, I will
Let the sons of Draupadi, with Shikhandin proceed against the remaining sons of Dhritarashtra. Let the other heroes proceed against the rest of our enemies.
Sanjaya said Thus addressed by the pious Yudhishthira, Dhananjaya said-'so be it' and ordered his army. He then himself proceeded to the head.
Keshava and Arjuna proceeded to battle on that prime car, for which the leader of the universe Agni who derives his effulgence from Brahman became the horses and
Sri Krishna and Arjuna were marching forward to enemies for attack on an ancient chariot used by Brahma, Rudra, Indra and Varuna respectively for riding during ancient period.
Beholding that wonderful car advance Shalya once more addressed the following words to that highly energetic warrior the son of Adhiratha.
There comes the car drawn by white horses and having Krishna as its driver, the car which even all the soldiers cannot resist as the fruit follows the work. There comes the son of Kunti slaying all his foes along the way, he of whom you were inquiring.
Undoubtedly they are the great Vasudeva and Arjuna as a tremendous uproar deep as the muttering of clouds is being heard.
A cloud of dust is overspreading the welkin like a canopy. The whole earth, O Arjuna, is shaking cut deep by the wheels of Arjuna's cars.
Violent winds are raging on both the sides of the army. The carnivorous animals are yelling aloud and the animals are emitting dreadful cries.
Behold, O Arjuna, the dreadful and evil Ketu of vapoury form, capable of making hairs erect. It has appeared covering the sun.
Behold various sorts of animals in large numbers and many powerful wolves and tigers are looking at the sun.
Behold those terrible Kankas and vultures in thousands sitting with faces towards one another as if holding a conversation.
O Karna, the coloured chowries attached to your huge car are waving roughly and your pennon is also trembling.
See, your beautiful and large horses endued with great speed resembling the beautiful Garuda in the sky, are also trembling.
It is evident from these evil omens O Karna, that hundreds and thousands of kings, deprived of their lives, will sleep the eternal sleep in the field of battles.
There is being heard the hair-stirring and loud sound of the conch. The sound of drums and cymbals, O son of Radha, is being also heard on all sides.
The whizz of the various sorts of shafts and the noise of chariots, horses and men is also being heard. Listen, O Karna, to the twang of the bows of the various warriors.
Many flags of diverse colours and embroidered with gold, made by skillful artisans and shining on Arjuna's car shaken by the wind.
See, O Karna, also the banners of Arjuna, adorned with rows of bells and golden moons and stars, like lightning on the clouds.
Those banners, producing a sound, are being shaken by the wind; the high-souled Panchalas with their cars decked with flags look like the gods on their cars.
Behold the heroic Vibhatsu, the son of Kunti, invincible in battle and having a flag with the emblem of a monkey, is coming forward to assail his enemies.
On the top of Partha's banner a dreadful monkey is being seen capable of increasing the anger of the enemies.
These are the discus, club, Sranga bow and the conch of the intelligent Krishna. The Kaustava jewel appears beautiful (on the breast of) Krishna.
The highly energetic Vasudeva with club and Sranga bow in his hands is driving the yellow horses cndued with speed of the wind.
This is the twang of the bow Gandiva drawn by Savyasachin. These sharpened arrows discharged off his hands will kill the enemies.
The earth is strewn with the heads of the kings who never come back from the battlefield, having expansive coppery eyes and faces like the full moon.
There are falling, the arms, resembling the spiked maces, with weapons and smeared with scents, of warriors taking delight in fight and contending with uplifted weapons.
Horses with eyes, tongues and entrails drawn out, with their riders and falling, fallen and lie dead on earth.
Wounded, mangled and pierced by Partha, lifeless elephants, huge as mountain tops, are falling down like hills.
The cars, resembling the cities of the Gandharvas, with the kings slain are falling down like the celestial cars, on the wane of the piety of the inhabitants of heaven.
Behold, the army has been greatly assailed by Kiritin as various animals are by a lion.
Coming forward the heroic Pandavas are killing the kings, a good many elephants, horses, car-warriors and foot soldiers of your army engaged in battle.
Partha is not visible like the sun covered with clouds. The top of his car is being seen and the twang of his bow is being heard.
You will see him today, O Karna, about whom you are inquiring-that hero, with white horses and Krishna as his driver engaged in killing the enemies in battle.
You will see today, O Karna, stationed on the same car in battle those two foremnost of men with coppery eyes-the subduers of enemies-Krishna and Arjuna.
O son of Radha, you will be our king if you can slay him today who has Krishna for his driver and Gandiva for his bow.
Challenged by Samsaptakas Partha proceeds against them; the powerful warrior is making a great havoc of his enemies in battle.
Thereupon Karna in anger said to the king of Madras who had spoken thus. "See Partha is being assailed on all sides by the Samsaptakas.
Like the sun covered by cloud Partha is no longer visible. Plunged into the deep of warriors O Shalya, Partha is sure to die."
Shalya said Who is there who can slay the god of water with water and fire with fuel? Who is there who can get hold of the wind or drink off the ocean?
Methinks, to assail Partha is just like this. Even the very gods and demons united together with Indra at their head cannot discomfit Arjuna in battle.
Better satisfy yourself and make your mind comfortable by saying this. Partha is not to be conquered in battle. Better fulfill some other object you may have in view.
He who will lift up the earth on his two arms, or consume all creatures with his wrath of hurl down the gods from heaven, may defeat Arjuna in battle.
Behold Bhima, the other heroic son of Kunti who is never worn out with fatigue, shining in his native lustre, mighty armed and is like the second Meru.
With his anger always burning, bent on wrecking revenge the highly energetic Bhima stands there with a view to acquire victory, remembering all his wrongs.
There stands the impartial king Yudhishthira, the foremost of the pious and the conqueror of enemies' cities. The enemies can never resist him in battle.
There stand the twins Nakula Sahadeva, the two Asvinis, the two foremost of men, invincible in battle.
There stand the five Vrishni heroes like five inountains desirous of lighting all equal to Arjuna in battle.
There stand the proud, beautiful heroic and highly energetic sons of Draupadi headed by Dhristadyumna.
There advances against us Satyaki, the foremost of the Satvatas, irresistible like Indra, with view to fight like Death himself in anger.
While these two best of men were thus speaking to each other the two armies encountered in battle like the streams of Ganga and Yamuna. While these two best of men were thus speaking to each other the two armies encountered in battle like the streams of Ganga and Yamuna.
Vaishampayana said : Having heard this, son of Kunti appeared as if they were pieced with darts. Those mighty men lost their peace of mind.
Thereupon that truthful lady Kunti, seeing all his son's minds are in great anxiety, thus spoke to Yudhishthira.
Kunti said: We have now lived for many nights in the abode of this Brahmana; we have very pleasantly passed in this beautiful city, living on the alms of many high-souled men.
O chastiser of foes, we have seen again and again all the beautiful woods and forests in this part of the country.
To see them again would give us no pleasure. O heroic descendant of Kuru, alms are not so easily obtainable now as before.
O blessed one, if you wish to go to Panchala, let us go there. O hero, we have not seen it before it must be beautiful.
O destroyer of foes, we have heard that alms are easily obtainable in Panchala and the king Yajnasena is devoted to the Brahmanas.
It is not my opinion that one should live long in one place. Therefore, O son, if you like it is well for us to go there.
Yudhishthira said: That which is your opinion and command is (always) to our great good. (But) I do not know whether my younger brothers are willing togo.
Vaishampayana said : Thereupon Kunti spoke to Bhimasena, Arjuna and the twins (Nakula and Sahadeva) about the (proposed) journey and they said, “Be it so."
O king, then Kunti saluting the Brahmana started for the beautiful city of the illustrious Drupada. Thus ends hundred and sixty eighth chapter, the departure for the Panchala country, in the Chaitraratha of the Adi Parva.
Janamejaya said The army having then been prepared in order for battle, O best among the Bharatas, what did the sons of Kuru, urged as they were by destiny itself, do?
Vaishampayana said The army having been prepared in order for battle, 0 Bharata, the great king Dhritarashtra said these words to Sanjaya.
“Come, O Sanjaya, and tell me everything in detail of the steps taken in the matter of encamping the army of the Kurus and the Pandavas.
In my opinion luck is the more important factor, manliness and prowess being vain and useless; since I though understanding the disadvantages of war which gives rise only to decay and ruin,
Can not yet retain my son who considers folly to be wisdom and who is addicted to gambling, and cannot thus effect my own good.
My understanding is capable, O Suta, of finding out the disadvantage of a particular act but when I approach Duryodhana my understanding fails me.
Such being the case, O Sanjaya, what will happen must happen (in spite of all that I can do to prevent it). Besides it is the honored duty of a Kshatriya to quit this life in battle."
Sanjaya said This question, that you desire to put is worthy of you, O great king, but it is not proper that you should lay the fault entirely on Duryodhana.
Listen to the end of my speech in detail regarding this matter; that man, who meets with disasters owing to his own bad acts, should not, properly speaking, lay the fault on time or luck nor on the gods.
O great king, he, who behaves sinfully in every thing towards men, ought to be killed by the entire world owing to his sinful behaviour.
O foremost among the sons of Manu, the Pandavas, defeated at the game dice, were much persecuted but they bore up all that for they had confidence in you.
Hear from me fully of the slaughter that is about to be perpetrated in the battle, of horses, elephants, and kings of immeasurable prowess.
Hearing patiently of the massacre of the entire world that is about to take place in the battle, O you of great wisdom, be decided in this point namely.
A man is not the doer of his virtuous or impious acts. In fact a man acts under compulsion like a wooden machine.
Some say that each act is made to be done by god himself; others say that action proceeds from our own free will, while others again say that they are the results three opinions held in this matter. Listen therefore patiently to the disaster that is close on us.
Sanjaya said During the course of that battle which was so destructive of men and horses and elephants, Subala's son Shakuni, O king, proceeded against Sahadeva.
The valiant Sahadeva, as Shakuni rushed quickly towards him, discharged shower of quick-coursing arrows at that warrior like a swarm of insects. At that time Uluka also met Bhima and struck him with ten arrows.
O king, having struck Bhima with three arrows, Shakuni, meanwhile, covered Sahadeva with ninety.
Indeed, O king, encountering one another in that battle, those heroes, struck one another with many Kanka and peacock feathered keen arrows winged with gold, whetted on stone and shot off the bow-string drawn to their ears.
Those showers of arrows discharged from their bows and arms, O monarch, covered all the points of the horizon like a thick downpour of rain poured from the clouds.
Then Bhima, worked up with rage and the brave Sahadeva, both very powerful, moved about in that battle making a great onslaught.
That army, O Bharata, was shrouded with hundreds of arrows by those two warriors and the sky, on many parts of the field, was shrouded with darkness.
The horses struck with arrows, dragging after them as they ran a large number of killed warriors the passage in the battle-field was entirely blocked up.
Covered with horses slain with their riders, with broken shields and lances and with swords and darts and spears all around the earth appeared to have been strewn with flowers.
The warriors, O king, meeting one another, moved about in battle exercised with wrath and killing one another.
Soon the field was covered with heads, beautiful as the filaments of the lotus, bedecked with ear-rings and having faces set with eyes upturned in wrath and lips bit in rage.
Covered also, O king, with the arms of warriors resembling the trunks of huge elephants, that were bedecked with Angada and coated in leathern fences and that still held swords and lances and battle-axes and with headless bodies standing on their feet and bleeding and dancing on the field and abounding with various carnivorous animals, the earth, O king, appeared exceedingly terrific.
After the Bharata army had bcen reduced to a small number, the Pandavas, filled with delight in that dreadful battle, began to slay the Kauravas.
Meanwhile the heroic and brave son of Subala forcibly struck Sahadeva in the head with a lance.
Greatly exercised, O king, for that blow, Sahadeva sat down on the terrace of his car.
Beholding Sahadeva in that condition the valiant Bhima, worked up with rage, O Bharata, obstructed the entire Kuru army.
With his cloth-yard shafts he struck hundreds and thousands of hostilo warriors and having struck them so, that chastiser of foes sent up a leonine roar.
Terrified at that roar, all the followers of Shakuni, with their horses and elephants immediately fled away in fear.
Seeing them routed, king Duryodhana said to them-"Stop, you immoral Kshatriyas! fight! What is the use of fight?
That hero, who unretreatingly sacrifices his life in battle, achieves fame here and enjoyes blissful regions hereafter!"-Thus exhorted by the king, the followers of Subala's son once more proceeded against the Pandavas, determined upon ineeting with death.
O monarch, the noise made by those rushing warriors was terrible and resembled that of the agitated ocean. Thereat the field of battle was agitated all around.
Beholding those followers of Subala's son thus proceeding to battle, the victorious Pandavas, O monarch rushed against them.
Relieved a little, the invincible Sahadeva, O monarch, struck Shakuni with ten arrows and his horses with three. He, without the slightest exertion, then cut off the bow of Subala's son with a number of other arrows.
Invincible in battle, Shakuni, however, took up another bow and struck Nakula with sixty arrows and then Bhimasena with seven.
Uluka also, O king, desirous of rescuing his father in that battle, struck Bhima with seven arrows and Sahadeva with seventy.
Bhimasena, in that battle, struck Uluka with many keen arrows and Shakuni with four and sixty and each of the other warriors who fought around them with three arrows.
Struck by Bhimasena with arrows steeped in oil, the Kauravas, exercised with rage in that battle, covered Sahadeva with showers of arrows like clouds accompanied with lightnings pursing rain on a mountain breast.
The heroic and brave Sahadeva then, O king, cut off, with a broad-headed arrow, the head of Uluka as the latter proceeded against him.
Killed by Sahadeva, Uluka, cheering the Pandavas in that battle, dropped down on the earth from his car, covered with blood.
Seeing his son slain, Shakuni, O Bharata, with voice suppressed in tears and sighing heavily, recollected the words of Vidura.
Having thought for a moment with tearful eyes, Shakuni, breathing heavily, approached Sahadeva and struck him with three arrows.
Counteracting those arrows shot by Subala's son with another downpour the brave Sahadeva, O king, sundered his antagonist's blow in that battle.
Seeing his bow sundered, O king, Shakuni, the son of Subala, took up a formidable scimitar and discharged it at Sahadeva.
The latter, however, O king, easily cut off in twain that terrible scimitar of Subala's son as it went towards him in that skirmish.
Beholding his sword cut in two parts Shakuni took up a dreadful mace and discharged it at Sahadeva. That mace also dropped down on the earth unsuccessful.
After this, Subala's son, worked up with rage threw at the son of Pandu a dreadful dart resembling an imminent death-night.
With great facility Sahadeva, in that battle, cut off, with his golden arrows, that dart into three pieces as it went swiftly towards him.
Cut off into piece that golden dart fell down on the earth like a burning thunder-bolt from the sky sending forth many flashes.
Seeing that dart unsuccessful and Subala's so possessed by fear, all your soldiers fled away. Subala's son also joined them.
The Pandavas then, anger for victory, sent up loud war-cries. As regards the Dhartarashtras, almost all of them fled away from the field.
Seeing them so dispirited the brave son of Madri, with many thousand arrows, opposed them in that battle.
Then Sahadeva attacked Subala's son as the latter, who was still sanguine of success, was flying away guarded by the picked cavalry of the Gandharas.
Recollecting, O king, that Shakuni, who had to be slain by him, was still alive, Sahadeva, on his car adorned with gold, pursued that warrior.
Stringing his formidable bow and drawing it vehemently Sahadeva, in rage, pursued the son of Suvala and struck him with many arrows winged with vulturine feathers and whetted on stone, like a person striking a powerful elephant with pointed lances.
The energetic Sahadeva, having assailed his foes thus, addressed him, recollecting (his past misdeeds), in these words:-"Observing the duties of a Kshatriya, fight with me and show yourself to be a man! You, O fool, rejoiced greatly in the midst of the assembly, while gambling with dice. Receive now, O wicked man, the fruit of the act.
All those wicked men, that had ridiculed us then, have died. Only that vile wretch of his family viz., Duryodhana still and you his maternal uncle survive.
Today I shall kill you cutting off your head with a razor-headed arrow like a person plucking a fruit from a tree with a struck." Saying these words, O king, powerful Sahadeva, that foremost of men, filled with anger, rushed against Shakuni.
Approaching his enemy, the invincible Sahadeva, that best of warriors, forcibly drawing his bow and as if consuming his enemy with anger.
Struck Shakuni with ten arrows and his horses with four. Then cutting off his umbrella and standard and bow, he roared like a lion.
His standard and bow and umbrella being thus cut off by Sahadeva, Subala's son was struck with many arrows in all his vital parts.
Again, O king, the brave Sahadeva discharged at Shakuni an irresistible shower of arrows.
Filled with anger the son of Subala, then single-handed, rushed, impetuously against Sahadeva in that encounter, desirous of killing the latter with lance adorned with gold.
However with three broad-headed arrows, the son of Madri cut off at the same time without losing a moment that uplifted lance as also the two plump arms of his enemy and then sent up a loud war-cry.
The heroic and active Sahadeva then, with a broad-headed arrow made of hard iron, adorned with wings of gold, capable of cutting every arinour and shot with great force and care, cut off from his trunk his enemy's head.
Deprived of head by the son of Pandu with that gold-decked and sharp arrow, effulgent like the Sun, Subala's son dropped down on the earth in that battle.
Indeed, the son of Pandu, worked up with rage, struck off that head which was the root of the evil policy of the Kurus, with that powerful arrow winged with gold and whetted on stone.
Beholding Shakuni lying headless on the ground and all his limbs bathed in blood your warriors, insert with fear, fled away on all sides with weapons in their hands.
At that time your sons, with cars, elephants, horse and foot, entirely routed, heard the twang of Gandiva and fled away with dried faces, possessed by fear and senseless.
Having thrown down Shakuni from his car, the Pandavas, were filled with joy. Rejoicing with Keshava amongst them, they blew their conchs in that battle, cheering up their troops.
All of them, gladly worshipped Sahadeva and said-"By good luck, O hero, the wicked Shakuni, that one of evil policy, has, with his son, been killed by you."
Dhritarashtra said How did that battle between Vikartarna's son Kama and the Rakshasa Ghatotkacha rage at that dead of night when they encountered each other?
What appearance did that terrible Rakshasa then assume? How looked his car and his steeds and what was the nature of his weapons?
What was the measure of his horses, his standard and his bow? What kind of armour and head-gear did he then wear? O Sanjaya, expert as you are in the art of narration, tell me all this as I am asking you about them.
Sanjaya said Ghatotkacha was of gigantic proportion; his eyes were crimson; the hue of his countenance was coppery; his belly was low and sunk. The hair on his body were erect, his head was green; his ears were straight like shafts; and his check bones were high.
His mouth was large, extending from ear to ear. His teeth were sharp and four of them were long and pointed. His tongue and his lips were long and of a coppery hue. His brows were long drawn. His nose was thick.
His body was of blue complexion, his neck was red. Tall as a mountain he was frightful to look at; of huge stature huge arms and huge head, he possessed unequaled strength.
His limbs were hard and ugly, the hair on his head was tied in a ugly shape upwards. His hips were spacious and his navel was deep. His proportion were gigantic although they were not so strong.
His arms were duly adorned and that one of potent illusive energy wore Angadas and a cuirass on his breast like a circle of fire on the breast of a mountain.
A bright and beautiful diadem made of gold adorned his head-diadem of which every part was proportionate and resplendent and which looked like an arch.
His ear-rings were effulgent like the morning sun and his garlands were of gold and exceedingly bright. His body was cased in a massive brazen armour of great effulgence.
His chariot of gigantic size and of the measure of a Nalva and covered with bear-skin was adorned with a hundred tinkling bells and from its standard fluttered numerous crimson banners.
It was well furnished with all sorts of weapons, offensive and defensive and was decked with a festoon of bannerets. It possessed eight wheels and its clatter resembled the deep rumble of rain-clouds.
The horses yoked thereto were stout mettled, of chequered complexion, fleet, of red eyed and like infuriate elephants.
Those indefatigable and spirited steeds bore the dreadful Rakshasa to battle, neighing and throwing back their thick mains repeatedly.
A Rakshasa of frightful eyes and decked with bright ear-rings and possessing a fierce mouth acted as his charioteer, checking the horses by the rains that were as bright as the rays of the sun.
Accompanied by that charioteer he came like the sun accompanied by his charioteer Arjuna (dawn). Looking like a high mountain enveloped in cloudy masses.
A huge standard, touching the very clouds was set upon his chariot. A dreadful vulture of crimson body and flash-eating was the device on his standards.
The Rakshasa then advanced, forcibly stretching his bow of which the twang resembled the rattle of Indra's thunder and the string was very though and which measured twelve Aranis in length and one in breadth
Filling all the quarters of the heaven with arrows of the measures of the Aksha of a car, the Rakshasa assailed Karna in that night that witnessed the destruction of so many heroes.
Proudly seated on his car, as he stretched his bow, the twang that was heard resembled the rumble of the roaring thunder.
Frightened at that sound, your troops O Bharata, trembled like the surging billows of the sea.
Beholding that one of frightful eyes and dreadful aspect rush towards himself, the son of Radha quickly withstood him in all cheerfulness.
Karna then advanced against the smiting Rakshasa smiting him in return from a near point, like an elephant rushing against another or a bull charging another.
Then the dreadful collision, o mighty monarch, that took place between Karna and the Rakshasa, resembled ( ruler of men that between Shakra and Samvara (in days gone by).
Each then grasping a fearful bow of loud twang began to wound and cover the other with mighty shafts.
Then penetrating each other's brazen armours, they pierced each other with shafts of depressed knots, shot from bows drawn to the fullest stretch.
Then like two tigers mangling each other with claws or two elephants with their tusks, they mangled each other with their lances and arrows and javelins.
Mangling each other's body, aiming their shafts at each other and burning each other with myriads of shafts, they could not be gazed at.
Covered with arrow-wounds all over the body and steeped in torrents of blood, they both looked beautiful like two hills of red chalk with rivulets flowing down their sides.
Those two mighty car-warriors, though they were striving hard and each had his limbs torn open with points of shafts, could not make each other flinch or tremble.
That nocturnal combat between Karna and the Rakshasa, with both regarded as a game having their lives for the stake, seemed for a long time to be a equal one.
As Ghatotkacha placed keen shafts on his string and as he let them off, his foes and friends alike became terrified with the twang of his bow.
Then, O king, Karna was unable to gain any advantage over Ghatotkacha. Thereafter that foremost of all persons versed in the use of weapons, invoked into existence a celestial weapon.
Thereupon the king of the Rakshasas beholding a celestial weapon aimed at him, by Karna, brought into use his Rakshasa illusion.
Instantly he was encircled by a numerous force of dreadful looking Rakshasas armed with lances and large rocks and stones and clubs.
Beholding the Rakshasa come with an uplifted weapon like the Destroyer of beings armed with his fatal bludgeon, all the kings of your host were filled with terror.
Frightened at the war-cries uttered by Ghatotkacha the elephants discharged urine and men were sorely afflicted.
Then a mighty shower of rocks and stones fell on all sides, being poured incessantly by the Rakshasas, who had acquired greater strength, in consequence of the hour being mid-night.
Iron wheels, Bhusundis, javelins, lances and spears and Shataghnis and battle axes, then began to fall in torrents.
Then beholding that battle fierce to the extreme, your son and your warriors sorely afflicted (with terror) took to their heels.
The proud Karna alone, ever boastful of strength of his weapons, was not terrified and he continued to stay on the field, baffling with his arrows the illusions displayed by Ghatotkacha. Ghatotkacha then discharged dreadful arrows for compassing the death of Suta's son.
Then those arrows piercing through Karna and steeped in blood entered the earth like so many infuriate snakes.
Thereupon the light-handed and puissant son of Suta excited to the highest pitch of fury, prevailing over Ghatotkacha, pierced him with ten shafts.
Pierced in his vital parts and extremely pained by the son of Suta, Ghatotkacha took up a discus of celestial make having a thousands pokes.
Then the son of Bhima, desirous of slaying the son of Adhiratha, hurled at the latter that discus furnished with a razor-sharp edge, of the effulgence of the morning sun and decked with gems and jewels.
That discus of great impetus and hurled with great force, was cut-off into fragments with the shafts of Karna and it fell down on the earth baffled in its object, like the hopes and purposes of an unfortunate man.
Beholding his discus thus baffled, Ghatotkacha was highly enraged and he then covered Karna with his arrows like Rahu covering the sun.
But the son of Suta Karna possessed prowess equal to that of Rudra or Upendra or Indra himself dauntlessly covered Ghatotkacha's chariot with his winged arrows.
Thereafter a gold-decked mace was whirled and hurled at Karna by Ghatotkacha. But the former cutting it off with his arrows felled it on the ground.
Then soaring into the sky and roaring like destructive clouds, the huge-bodied Rakshasa poured a veritable shower of trees from the skies.
Then Karna pierced with his shafts the son of Bhimasena versed in illusion when he was ranging through the skies, like the sun piercing the clouds with his rays.
Next cutting his car into fragments and slaying all his horses, Karna covered him with arrows, like a cloud charged with rain.
There was not even space of two finger's breadth in the body of Ghatotkacha that was not pierced with Karna's shafts. Soon the Rakshasa appeared to be like a porcupine with its quills erect.
So completely was he covered with shafts that we could not in that battle, any longer see either Ghatotkacha's person or his horses or his car or standard.
Then the Rakshasa versed in illusion destroying by his own weapon the celestial weapon of Karna, began to fight with Suta's son, aided by his own illusive powers.
Indeed he fought on with Karna, aided by his illusive powers and exhibiting his great agility. Then showers of shafts began to fall from invisible quarters in the skies.
Then Bhimasena's son possessed of potent powers of illusion, O best of the Kurus, assumed, by the help of those powers, a dreadful appearance and began to confound the Kouravas, O Bharata.
The puissant Rakshasa then assuming many terrible heads, began to swallow up the celestial weapons of Karna.
Soon again, the huge Rakshasas with hundred of wounds on his body seemed to lie cheerlessly and like one dead, on the field.
The foremost of the Kouravas then considering Ghatotkacha to be dead uttered loud joyous shouts. Soon however, he was seen to assume new forms and roving in all direction.
Next he was seen to assume a huge form with a hundred heads and hundred stomachs and looked like the Mainaka mountain.
Once again he became small about the transversely or soared high like the surging billows of the ocean.
Tearing through the earth, he dived again into the waters. Once seen here he was next seen rising on the surface at a different place.
Then coming down from the welkin, he was seen standing, covered in mail, on a chariot adorned with gold, having wandered through earth and sky and all the points of the compass aided by his powers of illusion.
Then going near the vicinity of Karna's chariot, Ghatotkacha with his his ear-rings moving, dauntlessly addressed the son of Suta, O king, in these words.
Wait a little, O son of Suta, whither shall you go with your life, avoiding me? Today I shall remove your itching for fight on the field of battle.
Having thus spoken, the Rakshasa of fierce prowess, with his eyes red in rage, soared into the sky and laughed a tremendous laugh.
Then Ghatotkacha assailed Karna like a lion attacking an elephant; and he then covered with his showers of arrows of the measure of the Aksha of a car.
That foremost car-warrior viz., Karna, like a could with showers of rain. But Karna repulsed that arrowy shower before it could reach him.
Then, O foremost of the Bharatas, seeing his illusions nullified by Karna, Ghatotkacha once more put forth another illusion and rendered himself invisible.
He then became a huge mountain with numerous peaks, covered with tall trees. From that mountain streams of lances, spears, swords and maces began to issue out incessantly.
Beholding that mountain resembling a heap of antimony from which fierce weapons continuously flowed out, Karna was not at all daunted.
Then smiling, Karna invoked into existence a celestial weapon. Then that foremost of mountains, cut and thrown off by that weapons of Karna, was completely destroyed.
Thereafter the Rakshasa becoming a blue cloud decked with the rain-bow began to cover the son of Suta with a fierce shower of stones.
Then that foremost of all persons versed in the use of weapons, viz., Karna, the son of Vikartana, discharging the Vayavya weapon destroyed that blue cloud.
Then, O king, covered the quarters of the compass with his arrows, Karna baffled the weapons shot by Ghatotkacha.
Then the highly puissant son of Bhimasena smiling the while invoked into existence an allpowerful illusion against that mighty carwarrior viz., Karna.
Beholding then that foremost of carwarriors viz., Ghatotkacha, dauntlessly approach him surrounded by a large number of Rakshasa.
That resembled lion and tigers and infuriate powerful elephants, mounted on elephants, some on chariots and some on horses.
All bearing various kinds of weapons and wearing diverse kinds of armour and ornaments indeed beholding Ghatotkacha surrounded by these fearful Rakshasas like Vasava by the Marutas.
The mighty bowman Karna began to fight with him fiercely. Then Ghatotkacha piercing Karna with five arrows.
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Uttered a tremendous war-cry, filling all the kings with terror. Once more with an Anjalika, Ghatotkacha quickly cut-off the bow of Karna held in his hands together with the arrows fitted thereon. Thereupon Karna taking up another mighty bow capable of bearing a greater strain and looking like the bow of Indra itself, began to stretch it forcibly; thereafter, O king, Karna sped arrows.
Furnished with golden wings, capable of slaying foes and ranging through the welkin at those Rakshasas. Afflicted with those shafts that host of broad-chested Rakshasas.
Appeared agitated like a host of wild elephants attacked by a lion. Burning with his arrows the Rakshasas and their horses, charioteer and elephant, O lord.
The heroic Karna appeared like the god of fire burning down creatures at the end of a Yuga. Slaying that Rakshasa host, the son of Suta appeared beautiful.
Like the god Maheshvara after he had destroyed Tripura in the days of yore. Among the thousands of king belonging to the Pandavas, O sire.
There was none who could then even look at Karna. O ruler of men, except the powerful Ghatotkacha, that foremost of Rakshasas who was possessed of terrible energy and mighty and who burning with wrath, then looked like the himself. Excited as he was with wrath flames of fire seemed to issue out of his eyes, like burning drops of oil from a pair of flambeaus; then striking his palms against each other and biting his nether lip.
The Rakshasa was seen to ride a car the creation of his own illusion to which were yoked asses looking like elephants and having the heads of Pisachas.
Then excited with rages he addressed his charioteer saying, “Take me near the son of Suta.” Then that foremost of car-warriors riding on that chariot of fearful aspect.
An Asani of dreadful appearance furnished with eight wheels and manufactured by Rudra himself. Placing his bow on his car and jumping down on the earth.
And hurled it back at Ghatotkacha. The latter however had jumped down from his car. Meanwhile that highly resplendent weapon burning down the Rakshasa's car with its charioteer, horses and standard.
Entered the earth, piercing through her bowels, thereby filling the gods with wonder. Then all creatures applauded Karna.
Inasmuch as he succeeded in grasping the Asani of celestial make, having jumped down from his car. Having achieved this feat, Karna again ascended his car.
Thereafter that afflicter of foes, namely the son of Suta began to shoot his arrows. O giver of honour what Karna then achieved in that battle of fierce aspect was incapable of being achieved by any other creatures. Then struck with his Narachas like a mountain by showers of rain.
Ghatotkacha of aerial from once more disappeared from the view. Fighting in this way, the huge Rakshasa, the slayer of foes, destroyed the celestial weapons of Karna, by means of high agility and illusive powers. Thus although his weapons were destroyed by the illusive powers of that Rakshasa.
Karna dauntlessly fought on with him. Thereupon the highly puissant son of Bhima, O king, being worked up with rage.
Multiplied himself many times thereby inspiring terror in to the hearts of mighty carwarriors. Thereafter from all the points of the compass lions, tigers, hyenas, fire-tongued snakes and iron-beaked rangers of the sky, began to issue out. Covered with the swiftlyflying arrows shot from Karna's bow.
That gigantic Rakshasa looking like the prince of mountains, disappeared then and there. Then numerous Rakshasas, Pisachas, Yatudhanas and.
Peaks of wolves and leopards of frightful aspects, rushed upon Karna for devouring him.
These then tried to frighten Karna by their fierce yells. With many dreadful weapons ready for use and steeped in blood.
Karna pierced each of those monsters. Then with a celestial weapons baffling that illusion of the Rakshasa,
He wounded the former's fierce steeds with arrows of depressed knots. Those steeds thus maimed and deprived of their limbs and with their backs lacerated with Karna's arrows.
Fell down on the earth, even before the eyes of that Rakshasa. The son of Hidimba seeing his illusions baffled once more made himself invincible, speaking thus to Vikartana's son-"I will presently compass your slaughter."
Dhritarashtra said I see, O son of a charioteer, that mine has been the greatest fault in this matter; O Sanjaya, the consequences have now overtaken me, grieve though I may!
Hitherto I thought that what is gone for good. But, O Sanjaya, what measures is gone should now be adopted.
I have now become calm, O Sanjaya; relate to me how this slaughter of heroes is went onslaughter that owes its origin to my evil policy.
Sanjaya said O mighty monarch, then the two powerful heroes Karna and Bhima began to pour showers of arrows, like two rain clouds pouring their contents.
Then gold-winged arrows, whetted on stone and engraved with the name of Bhima, reaching Karna, penetrated thought him cutting him to the very quick.
Similarly Bhima was pierced hundreds and thousands of times by the arrows shot by Karna, that resembled snakes of virulent poison.
An agitation like that produced in the ocean, was then produced in your troops by the arrows of them both, falling on all sides.
O subduer of foes, shot from Bhima's bow, shafts resembling dreadful snakes, began to slay your troops amidst your own army.
With fallen elephants, horses and men, the Earth became covered and looked as if covered with trees broken by the force of the wind.
Wounded with the arrows shot from Bhima's bow, your troops then began to fly away from the field saying what is it?
That host composed of the Sindhus, the Souviras and the Kauravas, afflicted and wounded with the terrible shafts of Bhima and
Karna, was then driven back to a great distance.
Then those heroes, with their ranks thinned and their horses and elephants slain, fled in all directions, leaving Bhima and Karna on the field.
'Indeed for the sake of the Parthas even the gods are robbing us of our senses, inasmuch as those arrows shot both by Bhima and Karna and slaying us.'
Speaking such words, your warriors, struck with panic as they were, stood at a distance out of the range of arrows, for witnessing the combat.
Then on the field of battle a terrible river started up into existence and began to flow there adding to the joy of heroes and to the feat of the cowards.
It caused by the blood of elephants, horses and men. Covered with the lifeless bodies of men, elephants and horses;
With flag-staffs and car-bottoms; with ornaments of cars, elephants and steeds; with shattered chariots, wheels, axels and Kuvaras;
With gold-decked bows of fierce twang and with thousands of arrows and darts furnished with wings of gold.
Shot by Bhima and Karna and resembling snakes just freed from their sloughs; with numerous lances, javelins, swords and battle axes.
With maces and clubs and axes all adorned with gold; with standards of various descriptions and darts and piked bludgeons;
And with beautiful Sataghnis, the earth looked, O Bharata beautiful, Strewn all over with ear-rings and neck-laces of gold and fallen-off bracelets and rings and precious gems worn on diadems and crowns and turbans and golden ornaments of diverse kinds and armours and leathern fences and elephantgirths and umbrellas dropped from their place and chamaras and fans; with the mangled bodies of elephants steeds and men; with arrows bathed in blood and with various other objects lying scattered about loosened from their places, the field of battle appeared beautiful like the sky bespangled with the planets. Beholding their inconceivable, wonderful and super-human feats, the Siddha and the Charanas were filled with surprise. The son of Adhiratha engaged with Bhima coursed on the field in the same way as fire helped on by the wind courses through an extended heap of fuel; both of them cut down numerous standards and chariots and slew countless horses, men and elephants. They fought on like a pair of elephants crushing forests of reeds, when engaged with each other. O ruler of men, then your host looked like a mass of clouds and the carnage caused by Karna and Bhima in that battle was terrible to the extreme.
Sanjaya said When that hero that leader of a car-division viz., Subhadra's son had been slain in battle, leaving their cars and doffing their coats of mail and throwing aside their bows, all the Pandavas sat surrounding king Yudhishthira. They were then brooding upon their grief with their hearts occupied with the thought of the deceased son of Subhadra.
Then upon the death of the brother's son, the heroic and mighty car-warrior Abhimanyu, king Yudhishthira began to lament totally unmanned by grief.
Desirous of doing an act agreeable to me, he (Abhimanyu) penetrated the array of Drona with the least difficulty, like a lion penetrating into the midst of a herd of kine.
Meeting with him in battle, fierce bowmen, endowed with heroism, accomplished in the use of weapons and incapable of being easily defeated in battle, were compelled to turn back.
Our implacable enemy Dushasana having encountered him in battle, was quickly compelled by his shafts to retreat, being nearly deprived of his senses.
Having crossed the ocean-like host of Drona's troops difficult of being defeated, that nephew of Krishna was despatched to Death's mansion, upon encountering the son of Dushasana.
Oh, now that Abhimanyu is slain, how shall I look upon Kunti's son Arjuna or upon the auspicious Subhadra bereft of her that dearloved son!
What meaningless, disjointed and incoherent words shall we have to say today to both Hrishikesha and Dhananjaya!
It is myself, desirous of my own good and intent on victory, that have done this injury to Subhadra, Arjuna and Keshava!
A covetous man never finds his own shortcomings; and it is from folly, that covetousness proceeds. Desirous of collecting the honey, I could not see that such a fall threatened me.
He who was a mere boy and who should have been indulged with good food, conveyance, beds and ornaments, alas, even such a boy was placed by us in the thick of battle!
Like a steed of spirited mettle that sacrifices itself rather than obey the reins, how could that boy of tender years, unskilled in the modes of warfare reap good in such a perilous situation?
Alas, after him, today we also shall lay ourselves down on the field of battle, being consumed by the glances of grief cast by Vibhatsu inflamed with rage.
Arjuna is free from covetousness, intelligent, bashful, forbearing, handsome, powerful, endowed with well-developed limbs, respectful to the elders, heroic, amiable and devoted to truth; the feats of that one of fierce deeds even the gods applaud; that one of puissant energy slew Nivatakavachas and also the Kalakeyas; by him were the opponents of the great Indra, the dwellers of the golden cities, viz., the Paulamas slain with their followers, within the twinkling of any eye; that lord gives assurance of safety to those who seek to be protected from their enemies. Alas, today, we have not been competent through fear, to save the son even of that one!
Surely a great fear has overtaken the mighty host of the son of Dhritarashtra. Filled with rage at the slaughter of his son the son of Pritha (Arjuna) without doubt extirpate the Kauravas.
It is also evident that the mean-minded Duryodhana, having mean counselors, that destroyer of his own partisans, seeing the destruction of the troops and overtaken by grief, shall give up his life.
Beholding this son of Indra's son endowed with unequalled energy and prowess fallen on the field of battle, neither victory, nor kingdom, nor immortality, nor equality of rank with the celestials, does afford me the least joy.
Draupadi said Whence can there be a freedom of grief to her who has Yudhishthira for her husband? Knowing all my griefs do you ask me?
The grief, when Pratikami dragged me in the court in the midst of the courtiers calling me a slave, burns me still, C Bharata,
What other princess like me, would live enduring such a hard misery?
Who else except me has so much energy as to suffer the insult offered by the wicked prince of Sindhu during our stay in the forest?
Who else like me, can live having been kicked by Kichaka in the very presence of the wicked king of the Matsya's?
O Bharata, of what use is the life to me, when you, O son of Kunti, do not think of me, who have been afflicted with various woes like these?
O Bharata, the most wicked-minded one of vile nature, known by the name Kichaka, who is the leader of his forces, addresses we, everyday, O best men, while living in the royal palace in the guise of a Sairandhri, saying "do you become my wife."
O slayer of foes, thus addressed by him deserving destruction, my heart is bursting like a fruit ripened in due time.
You should pass censure on your eldest brother who is sorely addicted to the despicable game of dice, through whose act alone I have received this endless woe.
Who else, except him, addicted sore to gambling, would play, renouncing kingdom and every thing including his self, in order to lead a life in the forest?
If he had played morning and evening for many years together pawning Nishkas by thousands and other treasures of value, still his silver and gold robes and cars, teams and goats, and sheep and horses and mules would have hardly suffered any diminution.
But deprived of fortune by rivalry of dice he now holds silence like a fool meditating over his own misdeeds.
It is he, who while going out, was followed by ten thousand elephants, adorned with golden garlands, and he now supports himself by gambling at dice.
That great king, Yudhishthira, the best of the charitable, whom the kings by hundreds of thousands endowed with unparalleled power worshipped at the city of Indraprastha, at whose kitchen a hundred thousand maids, with plate in hand used to feed every day, day and night, numbers of guests, and who used to give away in charity a thousand nishkas, is also overpowered by great calamity caused by gambling.
Many bards and eulogists gifted with musical voice, and decked with bright ear-rings beset with gems, worshipped him morning and evening.
That Yudhishthira, who had a number of sages versed in the Vedas, gifted with ascetic merit, and having all their wishes complied with, as his daily courtiers, and who maintained eighty-eight thousands of wedded snatakas, to each of whom there were assigned maids thirty in number, as well as ten thousand yatis abstaining from accepting any thing in shape of gift and having their vital seed totally drawn up, that lord of men lives in such a plight.
That lord of men, who is free from cruelty, full of compassion and used to give every one his legitimate due, is, inspite of all these excellent attributes, destined to live in such a guise.
That very monarch Yudhishthira, who is forbearing, of unfailing prowess, and having a mind bent on giving every one his legitimate due, and in consequence of his not indulging in to a harmful feeling, maintained daily, in his kingdom, the blind, the old, the helpless, the orphans of various kinds and many others in such distress. That Yudhishthira, NOW becoming a servant of the king of the Matsya's, and a gambler in his court, and calling himself by the name Kanka, has surely attained the misery of hell.
Alas! even he begs for his subsistence at another's hands whom residing at Indraprastha, all the kings of earth used to pay tributes.
Alas! even that king, who had all the kings of earth in subjection, has lost his liberty and lives in subjection to others.
Having dazzled, like the sun, the whole of this earth with his power, even that king Yudhishthira remains as a courtier of king Virata.
O Pritha's son, behold that Pandava today waiting upon another, who was waited upon in court by the kings with sages.
Beholding Yudhishthira as a courtier sitting beside another and uttering eulogistic speeches, who is there that is not positively afflicted with grief.
Beholding that virtuous Yudhishthira of great wisdom, undeserving of such a plight and serving another for maintenance who is there that is not overtaken by grief.
0 Bharata, behold that Bharata, who was worshipped by all the heroes of earth in court, even he is now serving another for subsistence.
O Bhima, why do you not look at me who am stationed in the midst of the sea of sorrow and afflicted like a helpless one, with various woes.
Bhishma said Thus addressed by Vyasa, Maitreya, who was a worshipper of deeds, who had been born in a family gifted with great prosperity, who was wise and endued with great learning said to him these words.
Maitreya said O you of great wisdom, it is what you have said O powerful one, with your permission I wish to say something.
Vyasa said Whatever you wish to say, O Maitreya in what way so even, do you say, O man of great wisdom, for I wish to hear you.
Maitreya said Your words on the subject of gift are faultless and pure. Forsooth, your soul has been purified by knowledge and penances.
On account of your soul being purified, even this is the great advantage I reap from it. With the help of my understanding I see that you are gifted with high penances.
As regards ourselves we succeed in acquiring prosperity through only seeing personages like you. I think that is due to your favour and originates from the nature of my own acts.
Penances, knowledge of the Vedas, and birth in a pure family, these are the causes of the status which one acquires of a Brahmana. When one is possessed of these three qualities then does he coine to be called a twice born person.
If the Brahmana be pleased, the departed Manes and the deities also are pleased. There is nothing superior to a Brahmana possessed of Vedic learning.
Without the Brahmana, all would be darkness. Nothing would be known. The four castes would not exist. The distinction between virtue and sin, Truth and Untruth, would disappear.
Men, when they sow on a wellcultivated field reap an abundant harvest. Even so one reaps great merit by making gifts to a Brahmana endued with great learning.
If there were no Brahmana gifted with Vedic learning and good conduct for accepting gifts, the wealth possessed by rich men would be useless.
The ignorant Brahmana, by eating the food that is offered to him, destroys what he eats. The food also that is eaten destroys the eater. That is called food which is given away to a worthy man, in all other cases he who takes it, makes the donor's gift thrown away and the receiver is likewise ruined for his unduly taking it.
The Brahmana endued with learning, becomes the subjugator of the food that he eats. Having eaten it, be begets other food. The ignorant man who eats the food offered to him, loses his right to the children he procreates for the latter become his whose food has enabled the progenitor to beget them. This is the shortcoming of persons eating other people's food when they have not the power to conquer that food.
The merit which the giver wins by making the gift is equal to what the taker acquires by accepting the food Both the giver and the taker depend equally upon each other. This is what the Rishis have said.
There where Brahmanas exist, gifted with Vedic learning and conduct people are enabled to acquire the sacred fruits of gifts and to enjoy them both in this world and the next.
Those men who are of pure birth, who are devoted to penances and who make gifts and study the Vedas, are considered as worthy of the most respectful adoration
It is those good men who have chalked out the path by treading on which one does not become stupefied. It is those men who take others to the celestial region. They are the Men who carry on their shoulders the burthen of Sacrifices and live for good.
Markandeya said : He performed severe asceticism lasting for many hundred years with the desire of getting a virtuous son equal to a Brahmana, in reputation when invocation was made with Vyahriti hymns and with the aid of the five sacred fires, namely Kashyapa, Vasishtha, Pranaka, the son of Prana, the son of Angira, Chyavana and Trivarcha, there was a bright fire full of the animating principle and of five different colours.
Its head was brilliant as the flaming fire, its arms were as bright as the sun; its skin and eyes were gold coloured and its feet, O descendant of Bharata, were black.
Its five colours were given to it by these five men, by reason of their great penance. This celestials being is therefore described as appertaining to five men and he is the progenitor of the five tribes.
Having performed asceticism for ten thousand years, that being of great merit, produced the terrible fire appertaining to the Pitris in order to begin the work of creation and from his head and mouth respectively. was son
He created Brihat and Rathantara, who quickly steal life away. He created Shiva from his naval, Indra from his prowess and wind and fire from his soul.
And from his two arms and hymns Udatta and Anudatta. He also created the mind and the five senses and other creatures. Having created these he produced the five sons of the Pitris,
Of these Pranidhi was the son of Brihadratha, Mahattara the son of Kashyapa, Bhanu was the grand son of Chyavana and Saubhara, the son of Varcha.
Anudatta the son of Prana. These twenty five beings were created by him. Tapa also created fifteen other gods who obstruct sacrifices. (They are) Subhima, Bhima, Atibhima, Bhimabala and Abala, Sumitra, Mitravan, Mitrajna, Mitravardhana, Mitradharman, Surapravira Vira, Suresha, Suvarchas and Surahanta.
These deities were divided into three classes of five each. Placed here in this world, they destroy the sacrifices in heaven.
They frustrate their objects and spoil their oblations of Ghee; they do this only to spite the sacred fires carrying oblations to the celestials.
If the priests are careful, they place the oblation in their honour outside the sacrificial altar; to that particular place where the sacred fire may be placed, they cannot go.
They carry the oblations offered by the votaries by means of wings. When appeased by hymns they do not frustrate the sacrificial rites.
Brihaduktha, another son of Tapa belongs to the earth. He is worshipped in the world by virtuous who perform Agnihotra sacrifices.
Of the son of Tapa, who is known as Rathantara, it is said by the priests that oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons. men J
Yudhishthira said : O great Rishi, I am desirous of hearing why Vindhya (mountain), made senseless with anger, suddenly began to increase its bulk.
Lomasha said : The sun between his rising and setting went round that king of mountains, that great golden mountain named Meru.
Seeing this, the Vindhya inountain spoke thus to the sun, “As you every day go round Meru and honour him, O sun, so do you the sarne by going round me.” Having been thus addressed, the sun thus replied to that king of mountains. "O mountain, I do not walk round it out of my own desire. He who has created this universe has assigned this path to me.”
Having been thus addressed, the mountain, O chastiser of foes, desiring to obstruct the path of the sun and the moon, suddenly began to increase its bulk in anger.
Thereupon all the assembled celestials came to Vindhya, the great king of mountains and tried to dissuade him from what he was doing. But he did not heed their words.
Then the assembled celestials all went to the Rishi living in his hermitage, that ascetic, that foremost of virtuous men, the wonderfully powerful Agastya; and they told him all.
The celestials said: The king of mountains, Vindhya, giving way to anger, is obstructing the path of the sun and the moon and the course of the stars. O best of Brahimanas, O greatly exalted one, except you there is none who can prevent him from doing it.
Lomasha said : Having heard the words of the celestials, the Brahmana went to the mountain. Going there with his wife, he spoke thus to Vindhya.
"O foremost of mountains, I wish to have a path given to me by you, as I intend to go to the southern country for some purpose.
O king of mountains, wait till I return, you can then increase your bulk as much as you like."
O chastiser of foes, having made this agreement with Vindhya, (he went away) and up to the present day the son of Varuna (Agastya) has not returned from the southern country.
Thus have I narrated to you, as you asked me to do, why Vindhya does not increase its bulk on account of the prowess of Agastya.
O king, now hear how the Kalkeyas were destroyed by the celestials when they obtained their prayer from Agastya.
Having heard the words of the celestials, the son of Mitra and Varuna said, “Why have you come? What boon do you solicit from me?” Having been thus addressed, the celestials said to the Rishi.
O "high-souled one, we desire this act to be done by you, namely to drink up the ocean. Then we shall be able to kill these enemies of the celestials, known by the name of Kalkeyas, along with their followers."
Having heard the words of the celestials, the Rishi said, "So be it. I shall do what you desire and also that which would be beneficial to the world."
O vow-observing man, having said this, he then went to the lord of rivers, the ocean, accompanied by the Rishis who had become successful in asceticism and by the celestials.
Men, snakes, Gandharvas, Yakshas and Kinnaras followed the high-souled (Rishi), with the desire of seeing that wonderful feat.
They then all came to the fearfully roaring ocean which was as it were dancing with billows made by the winds and was, as it were laughing with masses of froth, created by the dashing of waves at the mountain cave. It was full of different water animals and birds.
The celestials, the Gandharvas, the great Nagas, the greatly exalted Rishis, all came with Agastya to the great ocean.
The Rishis said "O Rama, this Samantapanchaka the eternal northern alter of Brahman the Lord of all crcatures. There the celestials, the givers of great boons, performed in days of yore a great sacrifice.
That foremost of royal sages, viz., the great, intelligent and energetic Kuru, had cultivated this field for many years. Hence it came to be called Kurukshetra (the field of Kuru)!"
Rama said “Why did the great Kuru cultivated this field? I desire to have this described by you, you Rishis of great penances."
The Rishis said “Formerly, O Rama, Kuru was engaged in perseveringly cultivating this field. Coming down from heaven Shakra asked him the reason, saying-Why, O king, art art thou assiduously employed (in this task). What is your object, O royal sage, for the accomplishment of which you are tilling the soil? Thereupon Kuru replied, saying-'O performer of a hundred sacrifices, they that will die upon this plain shall proceed to regions of blessedness after being freed of their sins!'Ridiculing this, the lord Shakra, returned to heaven. Without being at all depressed, the royal sage Kuru, however, continued to till the soil.
Shakra repeatedly come to him and repeatedly receiving the same reply went away and ridiculed him. Kuru, however, was not at all depressed.
Seeing the king till the soil with great perseverance, Shakra summoned the celestials and informed them of the king's work.
Hearing Indra's words, the celestials said to their chief having thousand eyes-'Stop the royal sage, O Shakra, by granting him a boon, if you can.
If only by dying there men were to come to heaven, without having performed sacrifices to us, our very existence will be imperilled'Thus spoken to, Shakra returned to that royal saint and. said-Do not work any more! Act according to my words!
Those men that will die here, having fasted with all their senses awake, and those that will die here in battle, shall, O king, come to heaven.
They shall enjoy the blessings of heaven, O king!'-Thus addressed, king Kuru answered Shakra, saying-'So be it!'-Taking Kuru's leave, the slayer of Vala, viz., Shakra, then, with a glad heart speedily returned to heaven.
Thus, O foremost of Yadu's race, that royal sage had, formerly cultivated this plain and Shakra had promised great merit to those that would give up their lives here.
It was so sanctioned by all the foremost celestials headed by Brahman, and by the sacred Rishis, that on Earth there should be no more sacred place than this.
Those men, that practise austere penances here, would all, after renouncing their bodies, repair to Brahman's region.
Those meritorious men, who would give away their wealth here, would soon have their wealth doubled.
Those who will, in expectation of good, live constantly here, will never have to behold the region of Yama.
Those kings that will perforin great sacrifices here will live as long in heaven as Earth herself will exist.
The chief of the celestials, viz., Shakra, had himself composed a poem here and sang it. Listen to it, О Baladeva!-The very dust of Kurukshetra, carried by the wind, shall free persons of wicked acts and take them to heaven!. The leading celestials and Brahmanas and kings of the Earth such as Nriga and others, having performed rich sacrifices here, have, after renouncing their bodies, proceeded to heaven.
The space between the Tarantuka and the Arantuka and the lakes of Rama and Chamachakra is known Kurukshetra. Samantapanchaka is called the northern (sacrificial) alter of Brahman, the Lord of all creatures.
This place endued with all virtues is auspicious and highly sacred, and is much respected by the celestials. It is for this that Kshatriyas slain in battle here obtain sacred and blissful regions.
This was said by Shakra himself about the glory of Kurukshetra. All that Shakra said was again approved and sanctioned by Brahman, Vishnu, and Maheshivara. as
Vaishampayana said Then the sons of Pritha entered the city, thousands of citizens came out to see the spectacle.
The well adorned squares and streets, with the crowd of men, shone like the ocean rising at the rise of the moon.
The large palaces that stood on the streetsides, gaily decked and full of ladies seemed to shake, O Bharata, with their fair denizens.
With soft and modest voices they described the praises of Yudhishthira, of Bhima and Arjuna, and of the two sons of Madri.
And they said,-You deserve every praise, O blessed princess of Panchala, who wait by the side of these foremost of men like Gautaini by the side of the (seven) Rishis.
'Your acts and vows have fructified, O lady.' Thus, O king, the ladies praised the princess Krishna.
Praises being thus chanted, O Bharata, and they conversing with one another, and for the shouts of joy (uttered by the men), the city became filled with a loud noise.
Having passed through the streets with becoming conduct, Yudhishthira then entered the beautiful palace (of the Kurus) adorned with all ornaments.
Approaching the palace, citizens and villagers uttered speeches that were pleasing to his ears.
'By good luck, O foremost of kings, you have defeated your enemies, O slayer of foes. By good luck, you have regained your kingdom through virtue and prowess.
Be, O foremost of king, our monarch for a century and protect your subjects virtuously like Indra protecting the celestials'.
Thus welcomed at the palace-gate with words of blessings and accepting the benedictions uttered by the Brahmanas from all sides, the king, graced with victory and the blessings of his people, entered the palace resembling the mansion of Indra himself, and then got down from his car.
Entering the palace, Yudhishthira approached the tutelary deities and adored them with gems and scents and garlands.
Endued with great fame and prosperity, the king came out once more and saw a number of Brahmanas waiting with sacred articles in their hands.
Surrounded by those Brahmanas desirous of uttering blessings on him, the king shone beautiful like the spotless moon in the midst of the stars.
Accompanied by his priest Dhaumya and his eldest uncle, the son of Kunti gladly adored, with due rites, those Brahmanas with sweets, gems, and profuse gold, and kine and dresses, O king, and with various other articles that each desired.
Then loud acclamations of—This is a blessed day,-arose, filling the entire sky, O Bharata. That sacred sound which was sweet to the ear was highly gratifying to the friends and well-wishers of the Pandavas.
The king heard that sound uttered by those learned Brahmanas loud and clear like the sound of swans. He listened also to the melodious and significant speeches, of those persons well read in the Vedas.
Then arose, O king, the peal of drums and the pleasant blare of conchs, indicative of triumph.
Some time after, when the Brahmanas had become silent, a Rakshasa of the name of Charvaka, who had disguised himself as a Brahmana, addressed the king.
He was a friend of Duryodhana and stood there under the disguise of a religious mendicant. With a rosary, with a tuft of hair on his head, and with a staff in his hand, he stood proudly and fearlessly in the midst of all those Brahmanas that had come there in thousands for uttering for blessings, (upon the king) O king, and all of whom had practised penances and vows.
That wicked Rakshasa, desirous of doing evil to the high-souled Pandavas, and without having consulted those Brahmanas, said these words to the king.
Charvaka said Making me their spokesman all these Brahmanas, are saying,-Fie on you. You are a wicked king. You are a destroyer of kinsmen.
What will you gain, O son of Kunti, by having thus exterminated your race? Having killed also your elders and preceptor, it is proper for you to cast away your life.
'Hearing these words of that wicked Rakshasa, the Brahmanas there were greatly moved. Cut to the quick by that speech, they set up a loud uproar.
And all those Brahmanas, with king Yudhishthira, O king, became silent from anxiety and shame.
Yudhishthira said I bow down to you and solicit you humbly, to be pleased with me. You should not cry fie on me. I shall soon cast off my life. not
Vaishampayana said O lord of men, then all those Brahmanas, loudly said,-These are our words. Prosperity to you, O king.
Those great persons, well read in the Vedas, with understandings rendered clear by penances, then learnt the disguise of the speaker by means of their spiritual sight.
This is the Rakshasa Charvaka, the friend of Duryodhana. Having put on the guise of a religious mendicant, he seeks the well-being of his friend Duryodhana.
We have not, O you righteous soul, said anything of the kind. Drive away your anxiety. May prosperity be with you and your brothers.
Vaishampayana said Those Brahmanas then, beside themselves with anger, uttered the sound hum. Freed off of all sins, they censured the sinful Rakshasa and killed him there.
Consumed by by the power of those Brahmavadins, Charvaka fell down dead, like a tree with all its blasted spouts by the thunder of Indra.
Duly adored the Brahmanas went away, having pleased the king with their blessing. The royal son of Pandu also, with all his friends, became highly happy. tree with all its blasted spouts by the thunder of Indra.
Duly adored the Brahmanas went away, having pleased the king with their blessing. The royal son of Pandu also, with all his friends, became highly happy.
Vaishampayana said Those mighty warriors, the sons of Pritha, spent ten months living thus in disguise in Matsya's city.
O lord of people, Yajnaseni, although herself worthy of being served by others, began to live, O Janamejaya, in great misery by waiting upon Sudeshna.
Conducting herself in this way in Sudeshna's apartments the daughter of Panchala pleased that lady as well as the other women of the harem.
That year being nearly expired the mighty Kichaka the commander of Virata's forces happened to see the daughter of Drupada.
Beholding her having effulgence like that of a divine girl and waiting on the earth like a goddess, Kichaka, struck hard with the shafts of Cupid, desired to obtain her.
Burning with the flame of lust, the leader of Virata's forces went to Sudeshna (his sister) and smilingly spoke to her in the following words.
This damsel was never seen by me before in Virata palace. This beautiful lady maddenis me very much with her beauty as wine does with its odour.
Tell me, O lady, who is this be-witching girl of fine beauty, endued with the grace of a goddess and whose she is and where she comes from. She has brought me to subjection by grinding my heart. I think there is no other medicine to heal me (except her).
This fine and maid of yours appears to me as one possessed of the blooming beauty of a goddess. The service which she renders to you is quite unsuitable to her.
Let her grace my splendid and beautiful residence adorned with various ornaments of gold, furnished with viands and drinks in plenty, decked with excellent plates and containing everything signifying prosperity, besides elephants and cars in lots.
Having thus consulted Sudeshna Kichaka approached the daughter of the king (Draupadi) and addressed her in words of amity just as a jackal accosts a lioness in the forest.
Who and whose are you, O graceful one? Whence are you come to this city of Virata, O you of beautiful countenance. Tell me truly, O fair one.
Your beauty is rankled as the foremost of its order, so also is your gracefulness. Excellent is your tenderness; in respect of loveliness your countenance shines as clearly as the moon.
O one of lovely eye-brows, your eyes are large resembling the petals of lotuses. O you of graceful limbs, your voice is like the notes of the cuckoo.
O you of fair hips, never before have I beheld in the world a woman endued with such beauty as you are, O blameless one.
Are you Lakshmi herself having lotuses for abode, or O slender-waisted one, are you Bhuti herself? Which of these-Hri, Sri, Kiriti and Kanti, are you the impersonation, O you of excellent features?
Are you the one endued with the beauty of Rati, enjoying dalliance in the embrace of the god of love? O you of fair eye-brows, exceedingly do you shine like the excellent light of the moon.
Who is there in the whole world that will not yield to the influence of Cupid beholding your face endued with matchless grace-your face endued with the halo of celestials light, are pleasant in consequence of the heavenly bcauty, resembles the moon in full having smile for its rays and eye-lashes for its spots.
Both your breasts exceedingly graceful, well-shaped, endued with beauty, well rounded and without a space between, and are worthy of being decked with garlands.
Your breasts, O you of fair eye-brows, resemble lotus-buds in shape; like the whips of Kama they are afflicting me, O you of pleasant smiles.
O slender-waisted lady, beholding this your waist marked with four waivy wrinkles, stooping forward with the veight of your breasts and measuring only a span, and also looking on your beautiful hips resembling the banks of the river the incurable disease of lust afflicts me greatly, O beautiful one.
The flame of lust like forest conflagration augmented by the hope of union with you burns me without mercy.
O fair one of excellent hip, pray quench the flaming fire kindled by the god of love, by self-surrender resembling a shower, the cloud thereof being union with you.
O you of a countenance resembling the moon, the dreadful, violent and cruel shafts of Cupid, capable of causing my mind quite out of sorts, sharpened by the desire of dalliance with you, piercing my heart with a rapid course, have penetrated into its core, O black eyed one. The maddening gestures and movements of yours are really transporting my joy into madness. It behoves you to save me from this plight by surrendering your person to me and allowing me to enjoy your company.
Wearing beautiful garlands and clothes and adorned with all kinds of ornaments enjoy with ine. O sweet one, all the objects of your desire to your fill.
you endued with the gait of an elephant in ruttish state, as you are accustomed to happiness, though deprived of it now, it behoves you not to live here in misery; pray receive from me all kinds of excellent things contributing to your happiness. Eating delightful and dainty viands of various kinds with taste almost equal to ambrosia, and sporting at your sweet will, attain fortune and all the enjoyable articles of superior and excellent kind and drink and wine, O blessed one.
This beauty and prime of your youth, O beauteous lady, is now totally useless. O beautiful and chaste lady, lovely as you are, do you not shine like fine garlands unused?
I will renounce all my old wives. Let them be your serving hands, O one of sweet smile. O beautiful one, I will stay as a slave to you and be ever obedient to you, O you of fair face.
Draupadi said I am Sairandhri of low caste holding the hateful office of dressing hair; O Suta's son, in desiring me you desire one who is not worthy of such honour.
I am the wife of others; good be to you. This conduct does not become your position. The wives of others are dear to them, think of this axiomatic precept.
Let your heart never be inclined to adultery, because the complete abandonment of all improper acts is ever the duty of those that are good.
The person who hankers after the worldly desire leads a sinful life, and under the influence of deceptive knowledge, comes by either dire disgrace or grim calamity.
Vaishampayana said Thus addressed by Sairandhri the wickedminded Kichaka, with senses unsubdued and overcome by lust, in spite of the knowledge of numerous evils of adultery the evils denounced by every body and sometimes ending fatally, spoke the following to Draupadi.
O fair faced damsel of excellent hips, it is not seemly on your part thus to disregarded me who am quite under the influence of Cupid on your account, O you of sweet smiles.
O timid one, having disregarded me speaking so sweet to you and totally under your influence, surely, O black eyed one, you will have to true afterwards.
O you of fair eye-brows, I am the lord of the whole of this realm, 0 slender-waisted lady, the people of this kingdom owe to me their safe living here. In heroisin I have to rival on earth.
In personal beauty, youth, prosperity as well as in the possession of all the excellent objects of luxury, there is no other man on earth that can stand equal to me.
Having everything of luxury, comfort and enjoyment of no parallel at your command, why do you, O auspicious lady, prefer to remain enchained in servitude?
O fair-faced one, I confer on you the whole of the kingdom; accept me O you of large ips and enjoy all the excellent objects of desire.
Thus addressed by Kichaka in these foul words the chaste Draupadi set his word at naught and addressed him thus.
Sairandhri said O son of a Suta, do not play the fool and do not throw away your life this very day; know me always protected by five heroes.
I am not to be won by you; I have Gandharvas for my husband, they, if enraged, shall slay you. It is good for you not to bring destruction upon yourself.
You wish to go by the way which was never passed by men, O wicked one; you intend to act just like a foolish boy who standing on one bank of the ocean desires to go to the other side of it.
If you enter the subterreneous pit of the earth or soar up the sky or go to the other shore of the ocean, still you will have no escape from their hands, for it is in the nature of these skyranging offspring of gods to crush enemies.
Why do you, O Kichaka, desire me today so firmly, just like a sick man who wishes for the night that will put an end to his existence. Why do you solicit me just like a child who lies on its mother's lap wishes to obtain the moon.
There will be nowhere any refuge for you soliciting their beloved wife whether you go to the earth or to the heaven. O Kichaka, you have no eyes that may win for you any good or safety of your life.
Arjuna said : Then the lord of the gods, seeing me, highly faithful and wounded with a arrows and acknowledging me as his own, duly spoke these words. me
"O Bharata, all the celestials weapons are with you; (therefore) no mortal on earth shall by any means be capable of conquering you.
O son, when you will be engaged in battle, Bhishma, Drona, Kripa, Karma, Shakuni, together with (other) kings, shall not approach (in strength) a sixteenth part of yours."
The lord Maghavan gave this impenetrable celestials armour capable of protecting the body, this golden garland,
And also this conch, Devadatta, emitting forth loud roars. (And) Indra himself fixed this coronet (on my head).
Shakra then granted me these precious and beautiful celestials garments and these hcavenly ornaments.
Thus, O king, duly honoured, I dwelt cheerfully in the abode of Indra with the children of the Gandharvas.
Then Shakra, well pleased, unanimously with the immortals spoke to me: “O Arjuna, the time for your departure has (now) arrived, your brothers are thinking of you.”
Thus, O monarch, remembering the troubles brought on (us) by gambling I passed (these) five years in the abode of Indra.
Then did I behold you surrounded by (my other) brothers on the summit of the lower range of the mountain Gandhamadana.
Yudhishthira said: O Dhananjaya, fortunately you have obtained these celestials weapons and it is by good luck too, that you have worshipped the lord king of the celestials.
And luckily, O tormentor of foes, O sinless being, you have beheld that very god, Sthanu himself, together with the goddess and pleased them by fighting
And O the best of the Bharatas, luckily it is that you have obtained an interview with the Lokapalas. It is because you are fortunate that we have prospered and fortunately you have come back.
Today do I consider the entire earth, adorned with cities, as conquered and the sons of Dhritarashtra as subdued.
O Bharata, (now) I wish to see those celestials weapons by means of which you destroyed the powerful Nivatakavachas.
Arjuna said : You will behold tomorrow morning all those celestials weapons whereby the Nivatakavachas were slain.
Vaishampayana said : Having thus related the events in connection with his arrival there, Dhananjaya passed that night there together with all his brothers.
Brahman said From Egoism were, indeed, born the five great elements. They are earth, air, ether, water and light numbering the fifth.
In these five great clements, in the matter of the operations of sound, touch, colour, tasie, and smell, all creatures become deluded.
When at the close of the destruction of the great elements, the dissolution of the universe comes, O wisemen, a great fear possesses all living creatures.
Every existent object is dissolved into that from which it is produced. The dissolution takes place in an order that is the reverse of that in which creation occurs. Indeed, as regards birth, they are born from one another.
Then, when all existent objects, mobile and immobile, become become dissolved, wise men possessed of a powerful memory never dissolve.
Sound, touch, colour, taste, and smell numbering the fifth, are effects. They are, however, inconstant, and called by the name of delusion.
Generated by the production of cupidity, not different from one another, without reality, connected with flesh and blood, and depending upon one another, existing outside the soul, these are all helpless and powerless. Prana and Apana, and Udana and Samana and Vyana, these five vital airs are always closely attached to the soul. Together with speech, mind, and understanding, they form the universe of eight ingredients.
He whose skin, nose, ear, eyes, tongue, and speech are controlled, whose mind is pure, and whose understanding deviates not (from the right path), and whose mind is never burnt by those eight fires, succeeds in acquiring that auspicious Brahma than which nothing superior exists.
I shall now, O twice-born ones, mention particularly, those which have been called the eleven organs and which have originated from Egoism.
They are the ear, the skin, the two eyes, the longue, the nose for the fifth, the two feet, the lower duct, the organ of generation, the two hands, and speech forming the tenth.
These form the group of organs, with mind numbering as the eleventh. One should first subdue this group. Then will Brahma shine forth (in him).
Five amongst these are called organs of knowledge, and five, organs of action. The five beginning with the ear are connected with knowledge.
The rest, however, which are connected with action, are without distinction. The mind should be considered as belonging to both. The understanding is the twelfth in the top.
Thus have been enumerated the eleven organs in due order. Learned man, having understood these, think they have done everything.
I shall, after this, enumerate all the various orgains. Space (or Ether) is the first. As connected with the soul, it is called the ear.
As connected with objects, it is sound. The presiding deity (of this) is the quarters. The Wind is the second. As connected with the soul, it is known as the skin.
As connected with objects, it is known as objects of touch; and the presiding deity there is touch. The third is said to be Light. As connected with the soul, it is known as the eye.
As connected with objects, it is colour; and the sun is its deity. The fourth should be known as Water. As connected with the soul, it is said to be the tongue.
As connected with objects, it is taste and the presiding deity there is Soma. The fifth is Earth. As connected with the soul, it is said to be the nose.
As comected with objects it is scent; and the presiding deity there is the wind. Thus has the manner been described of how the five entities are divided into sets of three.
After this I shall describe everything about the various (other) organs. Brahmanas knowing the truth say that the two feet are mentioned as connected with the soul.
As connected with objects, it is motion; and Vishnu is there the presiding deity. The Apana air, whose motion is downward, as connected with the soul, is called the lower duct.
As connected with objects, it is the excreta that is ejected; and the presiding deity there is Mitra. As connected with the soul, the organ of generation is mentioned, the producer of all beings.
As connected with objects, it is the vital sec; and the presiding deity is Prajapati. The two hands are mentioned as connected with the soul by persons knowing the relations of the soul.
As connected with objects, it is actions; and the presiding deity there is Indra. Next, connected with the soul is speech which relates to all the celestials.
As connected with objects, it is what is spoken. The presiding deity there is Agni. As connected with the soul, the mind is mentioned, which moves within the soul of the five elements.
As connected with objects, it is the mental operation; and the presiding deity is the moon. As connected with the soul is Egoism, which is the cause of the entire course of worldly life.
As connected with objects, it is consciousness of self; and the presiding deity there is Rudra. As connected with the soul is the understanding, which moves the six senses.
As connected with objects, it is that which is to be understood, and the presiding deity there is Brahman. Three are the seats of all existent objects. A fourth is not possible.
These are land, water, and ether. The birth is fourfold. Some are born of eggs; some are born of germs which; spring upwards, passing through the earth; some are born of fifth; and some are born of fleshy balls in wombs.
Thus the birth of all living creatures is of four kinds. Now, there are other inferior beings and likewise those which range the sky.
These should be known to be born of eggs as also those which crawl on their breasts. Insects are said to be born of fifth, as also other creatures of a like description.
This is said to be the second mode of birth and is inferior. Those living creatures which take birth after the lapse of sometime, bursting through the earth, are said to be germ-born beings, O foremost of twice-bom persons! Creatures of two fect or of many fect, and those which move crookedly, are the beings born of wombs. Among them are some which are deformed, you best of men! The eternal womb of Brahma should be known to be of two kinds, viz., penance and meritorious acts. Such is the doctrine of the learned. Action should be understood to be of various kinds, such as sacrifice, gifts made at sacrifices, and the meritorious duty of study for every one that is born; such is the teaching of the ancients. He who duly understands this, comes to be considered as possessed of Yoga, you chief of twice-born persons.
Know also that such a man becomes freed too from all his sins. I have thus described to you duly the doctrine of spiritual science.
You Rishis knowing all duties, a knowledge of this is gained by those who are considered as persons, viz., the senses, the objects of the senses, and the five great elements, one should keep them in the mind.
When everything is immersed in the mind, one no longer regards highly the pleasures of life. Learned men, whose understandings are furnished with knowledge, consider that as true happiness.
I shall, after this, tell you of renunciation about all entities by means gentle and hard, which produces attachment to subtle topics and which is fraught with auspiciousness.
That conduct which consists in treating the qualities as not qualities, which is shorn of attachment, which is living alone, which does not recognise distinctions, and which is full of Brahma, is the root of all happiness.
The learned man who takes all desires himself from all sides like thc tortoise withdrawing all its limbs, who is devoid of passion, and who is freed from everything, becoming always happy.
Controlling all desires within the soul, killing his thirst, concentrated in mediation, and becoming the friend of good heart towards all creatures, he succeeds in becoming fit for assimilation with Brahma.
Through suppression of all the senses which always hanker after their objects, and abandonment of inhabited places, the spiritual fire blazes forth in the man of contemplation.
As a fire, fed with fuel, becomes bright on account of the burning flames it puts forth, so, on account of the repression of the senses, the great soul puts forth its effulgence.
When one with a tranquil soul sees all entities in his own heart, then, lighted by his own effulgence, one attains to that which is subtler than the subtle and which is peerless in excellence.
It is settled that the body has fire for colour, water for blood and other liquids, wind for sense of touch, earth for the hideous holder of mind (viz., flesh and bones, etc.), space (or ether) for sound; that it is pervaded by disease and sorrow; that it is overwhelmed by five currents; that it is made up of the five elements; that it has nine doors and two deities; that it is full of passion; that it is unfit to be seen; that it made up of three qualities; that it has three elements, (viz., wind, bile, and phlegm); that it is delighted with attachments of every kind; that it is full of delusion.
It is difficult of being moved in this mortal world, and it rests on the understanding as its stay. That body is, in called delusion. It is this body which stretches forth, contracts, and awakens the universe with the immortals.
By controlling the senses, one renounces lust, anger, fear, cupidity, enmity, and falsehood, which are cternal and, therefore, highly difficult to renounce.
He who has controlled these in this world, viz., the three qualities and the five elements of the body, has the Highest for his seat in the celestial region. By him is Infinity attained.
Crossing the river which has the five senses for its steep banks, the mental inclinations for its powerful waters, and delusion for its lake, one should control both lust and anger,
Such a man, freed from all faults, then sces the Highest, concentrating the mind within the mind and sceing self in self.
Understanding all things, he sees his self, with self, in all creatures, sometimes as one and sometimes as various, changing form from time to time.
Forsooth, he can perceive numerous bodies like a hundred lights from one light. Indeed, he is Vishnu and Mitra, and Varuna and Agni, and Prajapati.
He is the Creator and the ordainer; he is the powerful Lord, with faces turned in all directions. In him, the heart of all creatures, the great soul, becomes resplendent.
All the learned Brahmanas, celestials, Asuras, Yakshas, Pishachas, the departed manes, birds, Rakshasas, goblins, and all the great Rishis, laud Him.
Suparna said Since a man is absolved from his sins in this quarter and since he attains salvation here, it is called North (Uttara), O twice born one, from its power of absolution (uttarana).
And since the north, which is the region of gold (and other treasures) stretches between the west and the east therefore is it called the central region.
In this region, the north, which is the best, O best among the twice born, none that is not tranquil, none that has not brought his soul under control and none that is vicious, lives.
Here lives Narayana, the ever victorious Krishna, that best among men in the hermitage of Badri and so does Brahma.
Here on the breast of the Himayat mountain even lives Maheshvara who is endued with effulgence like that of the fire which blazes at the termination of each Yuga, like Purusha in company with Prakriti.
He is invisible by the group of Munis as also by the gods along with Vasava and by the Gandharvas and Yakshas who have attained salvation, indeed by all save by Nara and Narayana.
Here lives the eternal Vishnu of a thousand eye, a thousand feet and a thousand heads who appears one with the aid of illusion.
Here was the moon entrusted with the kingship over regenerate persons and here Mahadeva let fall the Ganga, which descended from the sky,
After receiving her on his head, to the world of men, O you best among those that know Brahma; here was asceticism practiced by the goddess (Uma) with the desire of getting Maheshvara for her husband.
Here were born Kama (the god of love) Rosha (the ire of Shiva), the Kailasa mountain as also Uma; and here, O Galava, over the Rakshasas and Yakshas and Gandharvas, was the giver of wealth (Kubera) anointed king in the Kailasa; here is suitable the pleasure garden of Kubera-the enchanting Chaitraratha and here is situate the hermitage of the class of Rishis known as Vaikhanas.
Here are situate the Mandakini (river) and the Mandara (mountain) O best among the twice born and here is the wood named Saugandhanika which is guarded by Rakshasas.
Here are plains covered with green grass and groups of plantain trees and the celestial trees, the Santanakas and in this quarter the Siddhas, who have ever their passions under control and who always roam about at their pleasure,
Have their abodes resembling the heaven and replete with all objects of enjoyment; and here live the seven Rishis and also the Goddess Arundhati.
Vaishampayana said O king, having approached and worshipped his grandfather (Bhishma) and his preceptor (Drona), Yudhishthira thus spoke to,
Bhishma, Drona, Kripa, the son of Drona (Ashvathama), Duryodhana and Vivanshati. “But all of you gracious to me in my this sacrifice.
All this my great wealth is yours. Consult you all with one another, and guide me as you desire."
Having thus spoken to all, the eldest of the Pandavas (Yudhishthira), who had been already installed in the sacrifice, appointed every one of them in suitable office.
He appointed Dushasana to superintend the department of food and other enjoyable articles. Ashvathama was solicited to look after the Brahmanas.
Sanjaya was appointed to return worship to all (invited kings). The high-minded Bhishma and Drona were employed to see what was done and what was left undone.
The king (Yudhishthira) appointed Kripa to look after the diamonds, the gold the pearls and the gems, and he was also appointed to distribute Dakshina (gift) to the Brahmanas.
Thus other best of men were all appointed in various other offices. Having been brought there by Nakula, Valhika, Dhritarashtra, Somadatta, and Jayadratha enjoyed there as the lords (of the sacrifice).
Kshatta (Vidura), learned in all the precepts of virtue, became the master of exchequer. Duryodhana became the receiver of tributes brought by the kings.
Krishna, the centre of all men, with the desire of gaining the excellent fruit, him-self willingly took the task of washing the feet of the Brahmanas.
Wishing to see that Sabha and also Dharmaraja Yudhishthira, no one came there with less tribute than one thousand (in kind) number of quantity).
All (the assembled kings) honoured Dharmaraja with large presents of jewels, Every one of those kings proudly said, “Let the Kuru king complete his sacrifice with the gems and wealth that I present to him,(without taking any presents from any other king)”. O king, the sacrificial ground of the illustrious son of Kunti, crowded with guards and warriors, with the cars of the celestialss and with the kings, all possessing beauty and wealth, looked extremely handsome with the numerous palaces, so built as to last for ever, and so high that their tops touched the car of the celestialss who came to see that sacrifice, with the dwellings of the Brahmanas, and the mansions that were built for the king which resembled the cars of the celestialss, and adorned with gems and filled with every king of wealth.
Yudhishthira, as if vying with the deity Varuna himself in wealth, commenced the (Rajasuya) sacrifice which was distinguished by large Dakshinas to Brahmanas and emblazoned with the six fires.
The king gratified every body with present of great value and with every object that one could desire, with abundance of rice and of every kind of food, and also with a large quantity of jewels brought as tribute. Every one of that vast concourse of people was fed to his fill.
The celestialss were gratified in that sacrifice by the Ida, Ghee, Homa and libations poured by the great Rishis, learned in Mantras and pronunciations.
Like the celestialss, the Brahmanas were also gratified with the sacrificial gifts, food and great wealth. Men of all the orders were gratified and were filled with joy.
Sanjaya said Seeing Bhimasena in that state, Duryodhana rushed furiously against him uttering a loud roar.
They met each other like two bulls encountering each other with their horns. The strokes of their maces produced loud sounds like those of thunder-bolts.
Each seeking victory, the battle that took place between them was terrible, making the hair stand erect, like that between Indra and Pralada.
All their limbs covered with blood, the two great and energetic warriors both armed with maces, looked like two Kinshukas decked with flowers.
During the onset of that great and awful encounter, the sky looked beautiful as if it swarmed with fire-flies.
After that fierce and terrible battle had lasted for some time, both of them were exhausted.
Having rested for sometime those two destroyers of foes, taking up their handsome maces, once again began to prevent each other's attacks.
Indeed, when those two highly energetic warriors, those two foremost of men, both possessed of great strength, once more met each other after having rested a little, they looked like two infuriate elephants attacking each other for obtaining an elephants in season.
Seeing those two heroes, both arined with maces and equaling each other in energy, the gods and Gandharvas and men were filled with wonder.
Beholding Duryodhana and Vrikodara both armed with mace, all creatures became doubtful as to who amongst them would come off victorious.
Rushing each other and desiring to take advantage of each other's weakness, those two great cousins waited each watching the other.
People, O king, saw each armed with his uplifted mace, that was heavy dreadful and killing, and that resembled the bludgeon of Yama, or the thunder-bolt of Indra.
While Bhimasena whirled his weapon, it produced a loud and dreadful sound.
Seeing his foe, the son of Pandu, thus whirling his mace, the impetuous Duryodhana was amazed.
Indeed, the heroic Vrikodara, O Bharata, as he moved about in various courses, shone highly beautiful.
Both bent upon carefully protecting themselves, they approached, they repeatedly wounded each other like two cats, fighting for a piece of meat.
Bhimasena performed various kinds of evolutions. He moved about in beautiful circles, advanced, and receded.
He dealt blows and warded off those of his opponent, with wonderful dexterity. He took up various kinds of offensive and defensive position. He made attacks and warded off those as of his opponent. He ran at his enemy now turning to the right and now to the left.
He advanced straight against the foe. He made various tricks for drawing his foe. He stood immovable, bent upon attacking his cnemy as soon as the latter would expose himself to attack. He went round his foe, and prevented his foe from circumnambulating him. He avoided the attacks of his enemy by moving away in bent postures or jumping up.
Facing his enemy he struck, or dealt backthrusts while moving away from him. Both experts in mace-fighting, Bhima and Duryodhana thus moved about and fought, and struck each other.
Those two leading Kuru's heroes fared thus, each avoiding the other's attacks. Indeed, those two great warriors thus moved about in circles and seemed to play with each other.
Displaying in that encounter their skill in battle, those two destroyers of foes sometimes suddenly attacked each other with their weapons, like two elephants attacked each other with their tusks. Bathed in blood, they looked very beautiful, O king, on ine field.
Thus took place that dreadful battle before the very eyes of a large multitude, towards the close of the day, like the battle between Vritra and Vasava. Armed with maces, both began to move about in circles.
Duryodhana, O king, adopted the right Mandala, while Bhimasena adopted the left Mandala.
While Bhima was thus moving about in circles on the field of battle, Duryodhana, O king, suddenly struck him a fierce blow on one of his flanks.
Struck by your son, Bhima began to whir) his heavy mace for returning the same.
People, O king, saw the mace of Bhimasena look as terrible as Indra's thunder-bolt or Yama's rod.
Seeing Bhima whirl his mace, your son, took up his own terrible weapon, and struck him again.
A loud sound, O Bharata, was caused by the fall of your son's mace. So quick was that fall that it caused a flame of fire in sky.
Coursing in circles, adopting each motion at the proper time, the energetic Suyodhana, once more seemed to prevail over Bhima.
Meanwhile the massive of Bhimasena, whirled with his entire force, produced a tremendous sound with valleys of smoke, and sparks and flames of fire. mace
Seeing Bhimasena whirling his mace, Suyodhana also whirled his heavy and adamantine mace, and appeared highly beautiful.
Marking the vehemence of the wind, caused by the whirl of Duryodhana's mace, the Pandus and the Somakas were stricken with great fear.
Meanwhile showing on every side their skill in battle those two chastisers of foes continued to strike each other with their maces, like two elephants striking each other with their tusks. Both of them, O king, covered with blood, shone highly beautiful.
Thus that dreadful battle went on before the very eyes of thousands of spectators at the close of day, like the fierce battle that took place between Vritra and Vasava.
Seeing Bhima firmly stationed on the field, your powerful son, moving about, rushed towards that son of Kunti.
Worked up with wrath Bhima struck the mace, endued with great impetuosity and adorned with gold, of the angry Duryodhana.
That clash of the two maces produced a loud sound with sparks of fire, which resembled the clash of two thunder-bolts from opposite directions.
Discharged by Bhimasena, his impetuous mace, as it dropped down, shook the very Earth.
The Kuru prince could not see his own mace thus baffled in that attack. He was enraged like an infuriate elephant at the sight of a rival elephant.
Adopting the left Mandala, O king, and whirling his mace, Suyodhana, then struck the son of Kunti on the head with his terrible weapon.
Thus struck by your son, Bhima, the son of Pandu, did not even quake, O king, and the sight filled all present with wonder.
That wonderful patience, O king, of Bhimasena, who did not move an inch, though struck so violently, was praised by all the combatants present there. Then Bhima hurled at Duryodhana his own heavy and shining mace adorned with gold.
The powerful and fearless Duryodhana prevented that blow by his activity. Seeing this the spectators were filled with great wonder.
That mace, hurled by Bhima, O king, Produced a loud sound like that of the thunderbolt, and shook the very Earth.
Adopting the manoeuvre called Kaushika, and jumping up again and again, Duryodhana, properly making the fall of Bhima's mace, made the latter useless.
Baffling Bhimasena thus, the highly powerful Kuru king, at last in anger struck the former in the chest.
Struck very forcibly by your son in that dreadful battle, Bhimasena was stupefied, and for a time knew not what to do.
At that time, O king, the Somakas and the Pandavas were greatly disappointed and dispirited.
Worked up with anger at that blow, Bhima then rushed at your son like an elephant rushing against an elephant.
With uplifted mace, Bhima rushed furiously at Duryodhana like a lion rushing against a wild elephant.
Approaching the Kuru king, the son of Pandu, O king, an expert in the use of the mace, began to whirl his weapon, aiming at your son.
Bhimasena then struck Duryodhana on one of his sides. Stupefied at that blow, the latter dropped down on the Earth, supporting himself on his knees.
When that Kuru's hero fell upon his knees, a loud cry arose from among the Srinjayas, O king!
Hearing that cry of the Srinjayas, O foremost of men, your son was worked up with rage.
Rising up, the mighty-armed hero began to breathe like a powerful snake, and seemed to burn Bhimasena by looking upon him.
That best of the line of Bharata then rushed at Bhimasena, as if he would crush the head of his opponent in that battle,
The great and highly powerful Duryodhana, then struck the high-souled Bhimasena on the forehead. The latter, however, stirred not an inch but stood fixed like a mountain.
Thus struck in that battle, the son of Pritha, O king, looked beautiful, as he bled profusely, like an elephant with temporal juice trickling down its temples.
Then, taking up his hero-killing mace made of iron and producing a sound loud as that of the thunder-bolt, the elder brother of Dhananjaya struck his opponent with great force.
Struck by Bhimnasena, your son dropped down, his bodying trembling all over, like a gigantic Shala in the forest, decked with flowers, uprooted by a tempest.
See your son laid on the Earth, the Pandavas became highly glad and uttered loud cries. Regaining his consciousness your son then rose, like an elephant from a lake.
That angry king and great car-warrior then, moving about with great skill, great skill, struck Bhimasena who was before him. Thereat, the son of Pandu, with weakened limbs, dropped down on the Earth.
Having by his power struck down Bhimasena on the ground, the Kuru prince sent up a leonine roar. By the fall of his mace, whose vehemence was like that of the thunder, he had, broken Bhima's coat-of-mail.
A loud uproar was then heard in they sky made by the celestials and the Apsaras. A shower of flowers of sweet fragrance, rained by the celestials, poured in.
Seeing Bhima prostrated on the Earth, and seeing his coat-of-mail out open, a great fear possessed the hearts of our foes.
Regaining his senses in a moment, and wiping his face which had been covered with blood, and gathering patience, Vrikodara stood up, with rolling eyes."
Sanjaya said Hear, O king, attentively how that great thousands of the Kurus and the Pandavas took place when they encountered each other.
After the Suta's son had been killed by the illustrious son of Pandu and after the troops had been repeatedly collected and had repeatedly been routed and after a terrible ensaught had taken place, O foremost of men in battle after Karna's death, Partha began to utter leonine shouts. At that time your sons were possessed by great fear.
Indeed, after Karna's death, there was no warrior in your army who could rally the troops or show his prowess.
They then looked like ship-wrecked merchants on the vast sea without a raft to save themselves. When their protector was slain by the diadem-decked Arjuna, they were like persons on the vast sea desirous of reaching safely some shore.
Indeed, O king, after the slaughter of the Suta's son, your troops, panic-stricken and mangled with arrows, were like helpless men like a herd of deer attacked by a hon.
Defeated by Savyasachin, they retired in the evening, like bulls with broken horns or snakes shorn of their fangs.
Their foremost of heroes slain, themselves thrown into confusion and cut with keen arrows, your sons, O king, upon the slaughter of the Suta's son, fled away in fear.
Deprived of weapons and coats of mail, all of them were bewildered and know not where to fly. Looking on all sides, many of them began to kill one another.
Many fell down or became pale, thinking-It is ine whom Vibhatsu is pursuing!—It is me whoin Vrikodara is pursuing!-Some riding on quick horses, some on fleet cars and some on fleet elephants, many great car-warriors fled away from fear, leaving behind the footsoldiers.
Cars were broken by elephants, horsemen were crushed by great car warriors and the foot were smashed and slain by bodies of horse, as they fled away from the field of action.
After the fall of the Suta's son, your troops became like straggling travellers in a forest abounding with robbers and beasts of prey.
Some elephants whose riders had been killed and others whose trunks had been cut off, stricken with fear, saw the entire universe full of Partha.
Beholding his troops flying away in fear of Bhimasena, Duryodhana, then, with cries of Oh and Alas, addressed his driver, saying-If I stand it the rear of the army, armed with my bow, Partha then will never be able to go beyond me. Drive quickly the horses, therefore.
When I will display my courage in battle Dhananjaya, the son of Kunti, will not dare go beyond ine like the ocean never venturing to transgress its banks,
Today, killing Arjuna with Govinda and the proud Vrikodara and the rest of my enemies. I will free myself from the debt I owe to Karna.”—Hearing these words of the Kuru king worthy of an honorable man, his driver slowly urged those horse adorned with trappings of gold.
At the time many brave warriors, deprived of elephants and horscs and cars and five and twenty thousand foot, procecded slowly for battle.
Then Bhimasena, worked up with wrath and Dhrishtadyumna the son of Prishata, encircling those soldiers with the help of four kinds of forces destroyed them with arrows.
All of them fought vigorously with Bhima and Prishata's son. Many amongst them challenged the two Pandava herocs mentioning their naimes.
Surrounded by them in battle, Bhima became angry with them. Quickly getting down from his car, he began to fight, with his mace.
Depending on the might of his own arms, Vrikodara, the son of Kunti, who was on his car, observing the rules of fair fight, did not fight with those focs who were struck down on earth.
Armed with his heavy mace made entirely of iron and adorned with gold and resembling the Destroyer himself at the end of Yuga, Bhima slew them all like Yama destroying crcatures with his club.
These foot-soldiers, worked up with great anger, having lost their friends and kinsmen, were prepared to cast away their lives and rushed in that battle towards Bhima like insects towards a blazing fire.
Indeed those warriors, stricken with fear and invincible in battle, approaching Bhimasena, suddenly died like living creatures at the look of the Destroyer.
Armed with sword and mace, Bhima inoved on like a hawk and killed your twenty-five thousand warriors.
Having killed that brave division, the powerful Bhima, of invincible prowess, once more stood, with Dhrishtadyumna before him.
In the meantime the highly energetic Dhananjaya proceeded towards the car-division of the Kurus. The twin sons of Madri and the mighty car-warrior Satyaki, all strong, cheerfully rushed against Shakuni for slaying him.
Having slain with keen the numerous cavalry of Shakuni, those Pandava heroes quickly proceeded against Shakuni himself, whereupon a fierce encounter took place.
Then Dhananjaya, O king, penetrated into the midst of the car-detachment of the Kauravas, expanding his bow Gandiva known over the three worlds.
Beholding that car having white horses yoked to it and Krishna for its driver coming arrows towards them, with Arjuna as the warrior on it, your troops fled away in fear.
Deprived of cars and horses and struck with arrows from every side, five and twenty thousand foot-soldiers proceeded towards Partha and surrounded him.
Then that mighty car-warriors amongst the Panchalas, viz., Dhrishtadyumna with Bhimasena at the head quickly killed them and gained victory.
The son of the Panchala king, viz., the celebrated Dhrishtadyumna, was a great bowman possessed of great beauty and a repressor of foes.
Seeing Dhrishtadyumna to whose car were yoked steeds white as pigeons and whose standard was made of lofty Kovidara, your troops fled away in fear.
The celebrated sons of Madri, with Satyaki among them, followed by the Gandhara king who was quick in the use of weapons, soon appeared befoie us.
Chekitana and Shikhandhin and the five sons of Draupadi, having killed a large number of your troops, blew their conchs.
Seeing all your troops flying away from the field, those Pandava heroes pursued and killed them like bulls pursuing defeated bulls.
Then the mighty Savyasachin, the son of Pandu, beholding the remaining portion of your army still fighting was filled with anger, O king.
Suddenly, O monarch, he covered the remnant of your army with arrows. The dust, however, that was then raised, covered the sky, for which we could not see anything.
Darkness also spread over the place and the field of battle was covered with arrows. Your troops, O monarch, then fled away in fear on all sides.
When his army was thus broken, the Kuru king, O monarch, rushed against both friends and foes.
Then Duryodhana challenged all the Pandavas to battle, O chief of Bharata's race, like the Asura Vali in days of yore challenging all the celestials.
The Pandavas then, collected in a body and filled with rage, chastising him repeatedly and discharging various weapons, proceeded against Duryodhana.
The latter, however, fearlessly struck his foes with arrows. The prowess of your sons was exceedingly wonderful, since all the Pandavas together were unable to overcome him. At this time Duryodhana saw his troops, exceedingly mangled with shafts and about to fiy away. Rallying them then, O monarch, your son, resolved on battle battle and desirous of gladdening them, addressed those warriors saying "I do not see a place on plain or mountain whither if you fly, the Pandavas will not kill you! What use then in flight?
The Pandava army has now been reduced to a small number. The two Krishna have been greatly wounded. If all of us make a stand here, we are sure to gain victory.
If, however, you fly away, the Pandavas, pursuing you, will slay you all. Death in battle, therefore, conduces to our good.
Death in the field of battle while fighting according to Kshatriya custom, is welcome. Such death begets no grief. By meeting with such a death, a person enjoys eternal happiness in the other world.
Let all the Kshatriyas assembled here me. It were better that they should submit to the angry Bhimasena than that they should neglect the duties practiced by them from the days of their fore-fathers.
There is no act more sinful for a Kshatriya than to fly away from the battle-field. You Kauravas, there is no greater path to heaven than the duty of battle.
The warrior acquires in a day the blissful regions of the other world that take many long years for others to acquire."-Obeying those words of the king, Kshatriya car-warriors once more rushed against the Pandavas, unable to put up with their discomfiture and firinly resolved to display their prowess.
Then began a battle once more that was highly terrific, between your troops and the enemy, that resembled the one between the gods and demons.
Your son Duryodhana then, O monarch, with all his troops, rushed against the Pandavas with Yudhishthira at the head.
Janamejaya said : O Brahmana, (you say) at that time, Lomasha conveyed to Yudhishthira, the son Pandu, a message from Indra in these words of grave consequence, “I will remove that great terror which you do not reveal to any one when Dhananjaya departs from this place," now tell me, O best of devotees, what this great fear was which Yudhishthira entertained in respect of Karna and why he did not reveal it to any one.
Vaishampayana said : O best of kings, I will relate that history to you, as asked by you. O best of the Bharatas, listen to my words.
On the expiration of the twelfth year of their forest life when the thirteenth had set in, Shakra, the well-wisher of the Pandavas, resolved to ask Karna for his ear-rings.
But Vibhavasu (the sun) aware of the intentions of Mahendra about the ear-rings, O mighty Monarch, appeared before Karna.
And when that truthful hero, devoted to the Brahmanas, was comfortably lying down on a costly bed furnished with a rich sheet.
The resplendent god, the sun, O king of kings, moved with great kindness consequent on paternal affection, showed himself, at night, in a dream, O Bharata.
And by his devotional power, wearing the shape of a handsome Brahmana, well read in the Vedas, the Sun addressed Karna for his welfare, these sweet words.
"O son, O Karna, O foremost of the truthful, O mighty-armed one, listen to these highly beneficial words of mine that I tell you today out of affection for you.
O Karna, Shakra with the desire of doing good to the Pandavas will come to you in the disguise of a Brahmana in order to have your ear-rings.
This noble conduct on your part that when asked by the pious you give away to them whatsoever they ask but never beg, is known to Shakra himself and the world at large.
O son, you bestow on the Brahmanas wealth or any other thing asked by them and never refuses anything to any one.
The vanquisher (of the Asura) Paka, who is well aware of this, will come to you in person, in order to beg your ear-rings and armour.
When he will ask for the ear-rings, you must not part with them but entreat him to the best of your power to make him desist; because that will tend to your greatest good.
O son, when he will tell you about the earrings, you will, by showing various reasons, refuse him over and over again and offer him various other sorts of riches.
And you will try to appease Purandara, desirous of getting the ear-rings, by offering gems, women, cows, various sorts of riches and by citing precedents.
If, O Karna, you part with those auspicious ear-rings with which you were born, your life will be shortened and you will be subject to death.
O bestower of honours, arrayed in your armour and ear-rings you will be unslayable by your enemies in battle. Know these my words to be certain.
These two jewelled ear-rings have derived their origin from ambrosia. Therefore, they should be carefully preserved by you, if you have any love for your life.
Karna said: Who are you, that, showing so great an affection for me, are addressing me thus? Tell me, O god, if you desire, who you are in the shape of a Brahmana.
The Brahmana said : O child, I am the god of hundred rays (sun). Out of affection I give you this advice. Act in obedience to my advice as it is highly beneficial to you.
Karna said : It is (no doubt) highly fortunate for me that the lord god of splendour, desirous of my welfare, speaks to me today. Listen to my words.
I am adoring you, who are the giver of boons and out of love am saying to you this. If I am at all dear to you, I should not be prevented (by you) from observing this vow.
O Vibhavasu, all the world is aware of this vow on my part that I am surely ever ready to give my very life to the best of Brahmanas.
If, O best of sky-rangers, Shakra disguised as a Brahmana comes to me to beg (the earrings) for the good of the sons of Pandu, then, O best of the celestials, I will give the car-rings and the excellent armour. In that case my renown which has spread over the three worlds, will not be at a discount.
It is not at all proper for men like us to save life by a degrading act. Death coupled with honour and meeting with the approbation of the world is preferable.
Therefore I will give the ear-rings together with the armour to Indra. If the slayer of Bala and Vritra comes to me to beg.
The ear-rings for the good of the sons of Pandu, then the whole world will be redolent of my fame and will proclaim his infamy.
O Brahmana, I long for renown in this world even at the sacrifice of my life. Men having renown attain to heaven while those having none are lost.
Even like a mother fame keeps people alive; but a man given to in famy is as good as dead even though his frame be not destroyed.
O Vibhavasu, O lord of the worlds, that fame is the very life of man is evident from the (following) ancient sloka (verse) sung by the creator himself.
"In the next world fame leads men to supreme bliss while in this pure fame prolongs life."
So, I will win an everlasting renown by giving (my car-rings) born with my body. By duly bestowing on the Brahmanas (gifts) sanctioned by ordinances, by sacrificing my life in battle on performing unachievable feats and by conquering my enemies I will win nothing but fame.
By sparing the affrighted in battle who crave their lives and delivering old men, children and the twicc-born ones, from great danger, I will win a great renown in this world and have access to the highest heaven (in the next).
Know this to be my solemn determination that I will preserve my fame even at the sacrifice of my very life.
The great one said Fearlessness, purity of heart, perseverance, Yoga meditation, gifts, self restraint, sacrifice, study of the Vedas, penances, uprightness.
Non-doing of injury, truth, freedom from anger, renunciation, tranquility, freedom from fault-finding, compassion for all, absence of covetousness, gentleness, modesty, absence of restlessness.
Vigor, forgiveness, firmness, cleanliness, absence of quarrel sameness, freedom from vanity, O Bharata, all these belong to him who is god-like.
Hypocrisy, pride, conceit, wrath, rudeness, and ignorance, O Partha, belong to him who is demoniac.
Godliness is considered to be the means for emancipation, and demoniacness for bondage of births. You need not grieve, O son of Pandu, for Dushasana you are born to be god-like.
There are two kinds of created beings in this world, namely God-like and demoniac. The God-like has been fully described by me. Now hear from me, Partha, something of the demoniac. Persons of demoniac nature know now what is action and what is inaction. Neither purity, nor good conduct, nor truth exists in them.
The demoniac say, the universe is void of truth, of a guiding principle and of a ruler. They say universe has been produced only by the union of one another and by lust.
Believing and demanding on this, these men of lost self, of little intelligence, and of fearful deeds, these enemies of the world, are born for the destruction of the piety of the universe.
Being endued with hypocrisy, conceit and folly, and cherishing insatiable desires, they believe in false things, and perform sinful practices.
Cherishing boundless thoughts which are limited by death only and considering the enjoyment of their desires as the highest aim of life, they believe that this is all.
Bound in hundred nooses of Hope, and addicted to lust and wrath, they eagerly desire to possess unfair hoards of wealth, so that they may gratify their desire.
This is obtained today by Me-I shall obtain this to-morrow, I have this wealth, this wealth again will be mine in addition to what I already possess.
This enemy of mine has been killed by me, I shall kill other enemies also, I am the lord, I am the enjoyed, I am successful, I am powerful and happy.
I am wealthy, I am nobly born, who is there in this world as I am, I shall sacrifice, I shall make gifts, I shall be merry, (thus say the demoniac), deluded by ignorance.
Tossed about by innumerable thoughts, enveloped by delusion, and attached to the enjoyment of desire, these men sink into the lowliest hell.
These men, being self conceited, stubborn, and full of pride and intoxication of wealth, perform Sacrifices, that are nominal, that rest on hypocrisy, and do not follow the prescribed rules.
These men, the servitors, being full of vanity, power, pride, lust and wrath, hate Me in their own bodies as well as in those of others.
These cruel heaters of Me, these sinful, vilest men among men, are hurled continually down by Me into demoniac wombs (to be demoniac in their next births).
O son of Kunti, these men, taking births into demoniac womb, deluded birth after birth, ge down to the vilest state.
Threefold is the way to hell, ever ruinous to self, namely, lust, and avarice. Therefore, one should, above all, renounces these three.
Being freed from these three gates of darkness, O son of Kunti, a man works out his own good. He then reaches the highest goal.
He who renounces the ordinance of the Vedas, acts only under the impulse of desire. Such a man can never attain to perfection, happiness, or the highest goal.
Therefore, the Vedas should be your authority in determining what you should do and what you should not do. It is your duty to work in this world, having ascertained what are the ordinances of the Vedas”.
Lomasha said The departed Manes of those men vho, without having wives of their own know the wives of other people, are disappointed when the time for the Shraddha comes.
He who knows the wives of other people, he who indulges in sexual union with a barren woman and he who appropriates what belongs to a Brahmana, are equally sinful.
Forsooth, the departed Manes of such people cut them off without wishing to have any intercourse with them. The offerings they make fail to please the celestials and the departed Manes.
Hence, one should always abstain from sexual union with women who are the lawful wives of others, as also with women who are barren. The man who seeks his own good, should not appropriate what belongs to a Brahmana.
Listen now to another mystery unknown to all, about Religion. One should having faith, always do the command of his preceptor and other elders.
On the twelfth lunar day, as also on the day of the full moon, every month, one should make gifts to Brahmanas of clarified butter and of Akshata. Listen to me as I say what the measure is of the merit that such a person wins.
By such a deed one is said to increase Soma and the Ocean. Vasava, the king of the celestials confers upon him a fourth part of the merits of the Horse Sacrifice.
By making such gifts, a person becomes gifted with great energy and prowess. Wellpleased with him, the divine Soma grants him the fruition of his desires.
Listen now to another duty, together with the foundation on which it depends, which yields great merits. In this age of Kali, that duty, if performed gives much happiness to men.
That man who, rising at dawn and purifying himself by a bath dresses himself in white clothes and with concentrated attention makes gifts to Brahmanas of vessels full of sesame seeds, who makes offerings to the departed Manes of water with sesame seeds and honey and who gives lamps as also the food called Krishara, acquires great merits. Listen to me as I say what those merits are:
The divine chastiser of Paka has attributed these merits to the gift of vessels of copper and brass filled with sesame seeds. He who makes gifts of kine, he who makes gifts of land which yield eternal merit, he who performs the Agnishthoma sacrifice with profuse presents in the form of Dakshina to the Brahmanas are all considered by the celestials as acquiring merits equal to those which one acquires by making gifts of vessels filled with sesame seeds.
Gifts of water with sesame seeds are considered by the departed Manes as yielding eternal gratification to them. The grandfathers all become highly pleased with gifts of lamps and Krishara.
I have thus recited the ancient ordinance, laid down by the Rishis that is highly spoken of by both the departed Manes and the celestials in their respective regions.
Yudhishthira said You should, O grandfather, tell me what is the highest, the most beneficial, and the most certain fruit of all sorts of fasts in this world.
Bhishma said Listen, O king, to what was recited by the selfcreate himself and by doing which a person, forsooth, acquires the highest happiness.
That man who fasts on the twelfth day of the moon in the month called Margashira and adores Krishna as Keshava for the whole day and night, acquires the merits of the Horse sacrifice and becomes purged off of all his sins.
He who, similarly, fasts on the twelfth day of the moon in the month of Pausha and adores Krishna as Narayana, for the whole day and night, acquires the merits of the Vajapeya sacrifice and the highest success.
He who fasts on the twelfth day of the moon in the month of Magha and adores Krishna, as Madhava, for the whole day and night, acquires the merits of the Rajasuya sacrifice, and rescues his own family.
He who fasts on the twelfth day of the moon in the month of Phalguna and adores Krishna as Govinda, for the whole day and night, acquires the merit of the Atiratra sacrifice and goes to the region of soma.
He who fasts on the twelfth day of the moon in the month of Chaitra and adores Krishna as Vishnu, for the whole day and night acquires the merit of the Pundarika sacrifice and proceeds to the region of the celestials.
By observing a similar fast on the twelfth day of the month of Vaishakha and adoring Krishna as the destroyer of Madhur for the whole day and night one acquires the merits of the Agnishtoma sacrifice and proceeds to the region of soma.
By observing a fast on the twelfth lunar day in the month of Jaishtha and adoring Krishna as him who had covered the universe with three steps of his, one acquires the merits of the Gomedha sacrifice and sports with the Apsaras in great happiness.
By observing a fast on the twelfth day of the moon in the month of Ashada and adoring Krishna as the Dwarf, one acquires the merits of the Naramedha sacrifice and sports in happiness with the Apsaras.
By observing a fast for the twelfth lunar day of the month of Shravana and adoring Krishna for day and night as Shrecdhara, one acquires the merits of the sacrifice called Panchayajna and acquires a beautiful car in the celestial region where on he sports in joy.
By observing a fast on the twelfth day of the moon in the month of Bhadrapada and adoring Krishna as Hrishikesha for the whole day and night, one acquires the merits of the sautramani sacrifice and becomes purged off of all sins.
By observing a fast for the twelfth day of the moon in the month of Ashvin and adoring Krishna as Padmanabha, onc acquires forsooth, the merits of that sacrifice in which a thousand kine are given away.
By observing a fast for the twelfth day of the moon in the month of Kartika and adoring Krishna as Damodara, one acquires forsooth, the combined merits of all the sacrifices.
He who, in this way worship Krishna for a whole year as Pundarikaksha, acquires the power of recollecting the incidents of his pristine births and acquires much wealth in gold.
Likewise he who adores Krishna every day as Upendra, acquires oneness with him. After Krishna has been adored thus, one should, at the conclusion of his vow, feed a number of Brahmanas or make gifts of clarified butter to them. The illustrious Vishnu, that ancient Being, has himself said that there is no fast which possesses superior merits.
Likewise he who adores Krishna every day as Upendra, acquires oneness with him. After Krishna has been adored thus, one should, at the conclusion of his vow, feed a number of Brahmanas or make gifts of clarified butter to them. The illustrious Vishnu, that ancient Being, has himself said that there is no fast which possesses superior merits.
Yudhishthira said Many persons here, who do not in reality, possess of tranquil souls, appear external as men of tranquil souls. There are again others, who are really of tranquil souls but that appear otherwise. How, O sire, shall we succeed in knowing these people.
Regarding it is recited the old story of the discourse between a tiger and a jackal. Listen to it, О Yudhishthira.
In days of yore, in a wealthy city called Paurika, there was a king named Paurika. That worst of beings was highly truthless and took pleasure in injuring others.
When the lease of his life ran out he obtained an undesirable end. In fact, sullied by the evil deeds of his human life, he was born again as a jackal.
Remembering his pristine prosperity, he was filled with grief and abstained from meat even when brought before him by others,
And he felt mercy for all creatures, and was truthful in speech, and firm in the observance of austere vows. At the appointed hour he took food which consisted of fruit which had dropped from the trees.
That jackal lived in a vast crematorium and liked to live there. And as it was his birth place, he never desired to change it for a better one.
Unable to bear the purity of his conduct, the other jackals tries to make him change his resolution by addressing him in the following humble words
Through living in this dreadful crematorium, you desire yet to live such a pure life. Is not this owing to your perverse understanding, since you are by nature an eater of carrion?
Be you like us! All of us will give you food, Eat that which ought always to be your food, leaving of such purity of conduct!
Hearing these words of theirs the jackal replied to them, with rapt attention, in these sweet and reasonable words, inculcating harmlessness to all-
My birth has been low. It is conduct, however, which determines the birth. I wish to act in such a way that my fame may spread.
Although I live in this crematorium, yet listen to my vows regarding my conduct. One's own self is the root of one's acts. The mode of life which one may adopt is not the root of one's religious acts.
If one, while following a particular mode of life, kills a Brahmana, will not the sin of Brahmanicide assail him? If, on the other hand, one gives away a cow, while not even following any particular mode of life, will that pious gift yields on merit?
Actuated by the desire of getting what is agreeable, you are only busy with filling your stomachs. Overcome by folly, you are blind to the three faults which are in the end.
I do not like to follow the life which you lead, which yields evil both in this world and in the next, and which is characterised by loss of virtue brought about by discontentment and temptation!
A tiger, well known for prowess, happened to overhear this conversation, and accordingly, taking the jackal for a learned person of pure conduct, offered him such respectful worship as became his own self and then expressed a desire for appointing him his minister.
The tiger said O righteous person, I know what you are! Do your look after the duties of government with myself! Do you look after the duties of government with myself! Enjoy whatever articles you may wish to have, leaving off whatever you may not have a liking for.
As regards ourselves, we are known to be of a fierce nature. We inforın you beforehand of this. If you act with mildness, you will be benefited and reap advantages for yourself.
Honouring these words of that great lord of all animals, jackal, bending low his head a little, said these humble words.
The jackal said O king of beasts, these words of yours about myself are such as become you. It is also becoming of you that you should cock for ministers of pure conduct and who conversant with duties and worldly affairs,
You cannot maintain your great power without a pious minister, O hero, or with a wicked minister who always tries to put an end to your very life. You should, O highly blessed one, honour those of your ministers who are devoted to you, who are conversant with policy, and who are independent of one another, desirous of securing victory for you, unstained by covetousness, free from deceit, wise, ever engaged in your well-being, and gifted with great mental vigour, even as you should honour your preceptor or parents.
But, o king of beasts, as I am perfectly contented with my present situation, I do not like to change it for anything else. I do not hanker after luxuries or the happiness that originates from them.
My conduct, again, my not be like that your old servants. If they be of wicked conduct, they will create disunion between you and me.
Dependence upon another, even if he be a bright person, is not desirable nor praiseworthy. I am of pure soul I am highly blessed. I cannot treat even sinners severely. I am gifted with great foresight. I have capacity for great exertion. I do not mind small things. I am endued with great strength. I am successful in acts, never uselessly. I have every object of enjoyment.
I am never satisfied with a little. I have never served another. I am, future more, unskilled in serving. I live according to my pleasure in the forest.
All who live in court have to suffer great pain for evil speeches against themselves. Those, however, who live in the forest, spend their days, fearlessly and without anxiety, observing vows.
The fear, which possesses the heart of a person, who is summoned by the king is unknown to persons passing their days happily in the forest, living upon fruits and roots.
Simple food and drink got without effort, and rich food procured with fear, widely differ from each other. Thinking of these two, I hold that there is happiness where there is not anxiety.
A few only of the servants of kings are justly punished for their offences. A great number of them, however, meet with death under false charges.
If, notwithstanding all this, you appoint me, O king of beasts, as your minister, I wish to make an agreement with you regarding your treatment towards men.
Those words that I shall speak for your well being should be listened to, and honoured by you. The provision which you will make for me you will never interface with.
I shall never consult with your other ministers. If I do, for they always seek superiority, they will then impute various kinds of faults to me.
Meeting with you alone and in secret I shall say what is for your well-being. About you kinsmen, you will not ask me what is for your behoof or what is otherwise,
Having consulted with me you shall not punish your other ministers afterwards. Getting enraged you will not punish my followers and dependents.
Thus addressed by the jackal, the king of beasts answered him,-Let it be so!-and showed him every honour. The jackal then accepted the ministership of the tiger.
Seeing the jackal treated with respect and supported in all his deeds, the old servants of the king, uniting together, began continually to show their hatred towards him.
Those wicked persons at first tried to please and win him over with friendly conduct and make him put up with the various abuses which existed in the state.
Robbing other people's property, they had long enjoyed their sports. Now, however, being governed by the jackal, they were unable to take anything belonging to others.
Seeking aggrandisement and prosperity, they began to tempt him with sweet words. Indeed, large bribes even were offered to tempt his heart. Highly wise, the jackal showed no signs of yielding to those temptations.
Then some amongst them making an agreement amongst themselves for bringing about his destruction, snatched away the welldressed meat that was intended for, and much desired by the king of beasts, and kept it secretly in the house of the jackal.
The jackal knew who had taken away the meat and the party who were connected with the act. But though he knew everything, he bore it for a particular object.
He had made an agreement with the king at the time of his becoming the minister, saying,-You seek my friendship, but you will not, O king, mistrust me without cause.
Bhishma said Feeling hungry, when the king of beasts came to eat, he did not found the meat which should have been kept ready for his dinner. The king then ordered,-Let the thief be detected!
His deceitful ministers represented to him that the meat kept for him had been taken away by his learned minister, the jackal, that was so proud of his own wisdom.
Hearing of this unwise act of the jackal, the tiger was insensate with rage. Indeed, the king, yielding to wrath, ordered his minister to be killed.
Finding the opportunity, the former ministers said to the king,-The jackal is always ready to take away from all of us the means of sustenance.
Having said so, they once more spoke of the jackal's act of robbing the king of his food. And they said,-Such then is his conduct! What is there which he would not venture to do?
He is not as you had heard. He is righteous in words, but he is really sinful by nature.
At heart a wretch, he has disguised himself by assuming the grab of virtue. His conduct is really vicious. For serving his own purpose he had practised austerities in matters of diet and vows.
If you disbelieve this, we will give you proof!-Having said so, they immediately caused that meat to be found out by entering the jackal's house.
Determining that the meat was brought back from the jackal's house and hearing all those representations of his old servants, the king ordered, saying,-Let the jackal be killed.
Hearing these words of the tiger, his mother came there for awakening her son's good sense with wholesome advice.
The venerabie dame said,-O son, you should not believe this deceitful charge. Actuated by envy and rivalry, wicked men impute faults to even an honest person.
Enemies desirous of a quarrel cannot bear the elevation of an enemy engendered by his great deeds. Faults are attributed to even a person soul performing penances. of pure
Even for an ascetic living in the forest and engaged in his own acts, there are three parties, viz., friends, neutrals, and foes.
The rapacious hate the pure. The idle hate the active. The ignorant hate the learned. The poor hate the rich. The unrighteous hate the righteous. The ugly hate the beautiful.
Many of the learned, the ignorant, the rapacious, and the deceitful, would falsely accuse an innocent person even if the latter is endued with the virtues and intelligence of Brihaspati himself.
If meat had really been stolen from your house in your absence, remember the jackal refuses to take any meat that is even given to him. Let sufficient attention be paid to his fact.
Wicked persons sometimes pass for the virtues, and the virtues are sometimes taken for the wicked. There are various aspects in creatures. It is, therefore, necessary to examine which is which.
The sky seems to be like the solid base of a vessel. The fire-fly appears like the actual spark of fire. In sooth, however, the sky has no base and there is no fire in the fire-fly.
You should there scrutinise even things which you see with your own eyes. If a person determines everything after scrutiny, he never regrets afterwards.
It is not at all difficult, O son, for a master to put his servant to death. Forgiveness, however, in persons endued with power, is always praiseworthy and yields fame.
You had made the jackal your first minister. For that act, you had acquired great fame among all the neighbouring chiefs. A good minister cannot be secured easily. The jackal is your well wisher. Let him, therefore, be supported.
That king, who considers a really innocent person falsely accused by his enemies to be guilty, is soon ruined by the wicked ministers who create that conviction in him!
After the tiger's mother had her say, a righteous agent of the jackal, coming out of that array of his enemies, disclosed everything about the way in which that false accusation had been made.
The jackal's innocence being proved, he was acquitted and respected by his master. The king of beasts embraced him affectionately again and again.
Burning with grief, the jackal, however, who was master of the science of policy, salutated the king of beasts and solicited his permission for sacrificing his life by observing the Praya vow.
Looking upon the virtuous jackal with affection and honouring him with reverential worship, the tiger, tried to dissuade him from fulfilling his wishes.
Seeing his master moved with affection, the jackal bowed down to him, and, in a voice suppressed with tears, said
Honoured by you first, I have afterwards been insulted by you. Your conduct towards me is calculated to make me an enemy of yours. It is not meet, therefore, that I should any longer live with you.
Servants who are discontented, who have been dismissed from their offices, or who have been degraded from honourable situations, who have brought destitution upon themselves, or who have been ruined by their enemies, who have been weakened, who are rapacious, or enraged, or alarmed, or deceived, who have suffered confiscation, who are proud and willing to perform great feats but who are deprived of the means of acquiring wealth, and who burn with grief or anger for any injury done to them,-always wait for misfortunes to befall their masters. Being deceived, they forsake their masters and become powerful instruments in the hands of his enemies.
I have been insulted by you and degraded from my place. How will you trust me again? How shall I continue to live with you?
Knowing me to be competent you appointed me, and having examined me you had placed me in office. Violating the agreement then made (between us) you have insulted me.
If one speaks of a particular person before others of righteous conduct, one should not, if desirous of keeping one's consistency, afterwards describe the same person as wicked.
I, who have thus been dishonoured by you, cannot any longer enjoy your confidence. On my part, when I shall find you withdraw your confidence from me, I shall be stricken with alarm and anxiety.
You entertaining suspicion and myself entertaining fear, our enemies will always try to find out opportunities for injuring us. Your subjects will, as a matter of fact, become anxious and discontented. Such a state of things has many shortcomings.
It is difficult to unite again two who have been separated, as it is difficult to separate two that are united. If persons, reunited after separation, meet one another again, their conduct cannot be affectionate.
No servant is to be seen who always wishes to do good to his master. People work with the desire of doing good to his master as also to one's own self. All works are undertaken from selfish desires. Unselfish works or motives are very rare.
Those kings, whose hearts are restless and unquiet; cannot gain a true knowledge of men. Only one in a hundred can be found who is either capable or undaunted.
The prosperity of men, as also their downfall, originates of itself. Prosperity and adversity, and greatness, all originate from weakness of understanding.
Bhishma said Having said these conciliatory words pregnant with virtue, pleasure and profit, and having pleased the king, the jackal retired to the forest.
Without heeding the entreaties of the king of beasts, the intelligent jackal renounced his body by sitting in Praya and went to heaven.
Vaishampayana said : In the meanwhile, the learned Vidura sent to that forest a man of pure character whom he much trusted.
He went to the place where he was directed to go; and he was the descendants of Kuru, the son of Pandu, with their mother, measuring the depth of the water of a river in the forest.
The design of the wicked minded (Duryodhana) was made kncwn by this spy to the high souled and greatly learned Vidura. Therefore that learned man was sent by Vidura and that person showed to the sons of Pritha a boat, as swift as mind or wind. With mechanism and flags, made by trusted artificers and capable of withstanding wind and waves. It was on the banks of the holy Bhagirathi.
He said these word to show that he was really sent (by Vidura). (He said), "O Yudhishthira, listen to what the learned Vidura) said to you.
'Neither the consumer of straw and wood, nor the drier of the dews burns the inmates of a hole in the forest. He escapes from death who protects himself.'
By these credentials know me to have been sent by Vidura and also to be his trusted agent. Kshatta (Vidura), learned in the precepts of all religions, told me also. O son of Kunti, that you shall surely defeat in battle Karna, Duryodhana with his brothers and Sakuni.
"This boat is ready on the waters. It will glide pleasantly on. It will surely carry away from these regions."
Seeing those best of men with their mother pensive and sad, he made them get on the boat that was on the Ganges. Going with them hiniself, he again said ..
"Vidura, having smelled your heads and embracing you, has said it again and again that in commencing your auspicious journey and going alone, you should never be careless."
O king, having said this, the man sent by Vidura took those heroes, those best of man, to the other side of the Ganges on his boat.
Having taken them over the waters and seen them all safe on the opposite bank, he uttered the word Jaya (Victory) and blessing them he went back to the place whence he came.
The illustrious Pandavas also, sending some message to the learned (Vidura) and having crossed the Ganges, proceeded in haste and in great secrecy, being your observed by all.
Sauti said : Thus have I narrated to you how the Ambrosia was churned out of the Ocean, in which the beautiful and powerful horse (Uchchaishrava) was produced.
Beholding this horse Kadru asked Vinata, saying, “Tell me, sister, without delay, what is the colour of Uchchaishrava?”
Vinata said: This king of the horses is of white colour. What colour do you think, sister? Say what is its colour; let us lay a wager on it.
Kadru said : O sweet lady of smiles, I think the horse is black in its tail. Let us lay this wager that she, whose words will be untrue, will become the slave of the other.
Sauti said: Thus wagering that one will be the slave of the other, they went home, saying "We shall see the horse tomorrow."
Wishing to play a deception, Kadru ordered her thousand sons to be black hair;
And speedily cover the horse's tail so that she might not become a slave. But on their refusal to do her bidding. She cursed the snakes, saying,
"In the Snake-sacrifice of the royal sage, wise Janamejaya of the Pandava race Agni will consume you all.
The Grandsire (Brahma) himself heard this exceedingly cruel curse, denounced by Kadru, impelled by Fate.
And he (Brahma), out of kindness for creatures and seeing that the snakes had enormously multiplied, approved of this curse with all the deities.
"Considering their virulent poison, excessive strength, great prowess, biting propensity, their mother's curse had been very proper for the good of all creatures.
“Fate always inflicts death on those who seek the death of others.” Talking thus, the celestials much praised Kadru.
Then calling Kashyapa, the Deity said. “O sinless one, O powerful one, the snakes of virulent poison, of huge bodies and of biting propensity whom you have begotten have been cursed by their mother. O child, you should not be angry with her.
The destruction of the snakes in the sacrifice (of Janamejaya) has been told in the Purana.” Saying this, the Divine creator of the Universe propitiated Kashyapa and bestowed on the knowledge of neutralising poison. that great man
Arjuna said O mighty-armed, I desire to know the true nature of Sanyasa (Renunciation) and Tyaga (Abandonment). O slayer of Keshi, I want to know them distinctly.
The great one said Rejection of works with some desire is known by the learned as Sanyasa. But the abandonment of the desire for the fruit of all works, is called Tyaga, by the discerning man.
Some wise men say that work itself should be abandoned considering it to be evil; others say that the works of sacrifice, gifts and penance should not be renounced.
0 best of Bharata's son, listen to my opinion about Tyaga, for powerful of men, Tyaga is of three kinds.
The works of sacrifice, gifts and penance should not be renounced. They should indeed be performed, for, sacrifices, gifts and penances are the means for the purification of the wise.
But these works should be performed without attachment and without the desire for fruits. Partha, this is my decided opinion.
The Renunciation of work is not proper. It is the result of delusion and arises from Tama.
When work is abandoned from bodily fear and froin the consideration of pain, such abandonment arises from Raja, and one who makes such abandonment never obtains the fruit of Tyaga.
The abandonment of attachment and the fruit of actions which are performed because they are prescribed in the Shastras. O Arjuna, is considered to be of the quality of Sativa.
He, who has such Tyaga, being possessed of intelligence and with doubts dispelled, has no aversion for an unpleasant action, and has no attachment for pleasant ones.
Actions cannot be absolutely a abandoned by man; therefore he, who abandons the fruit of actions, is a true Tyagi.
Those, that do not abandon the desire for the fruit of actions, have after death threefold fruits, good, bad and indifferent.
Listen to me, O mighty armed (I shall declare to you) the five causes for the completion of actions, as told in the Sankhya which treats with the annihilation of actions.
Substratum (body), Agency (mind). Organs (physical), Efforts (vital breaths) and Duties (senses), these are the five causes.
With body, speech or mind, whatever work, good or bad, a man performs these five are their causes.
Such being the case, he who, owing to his uncultivated understanding and dull mind, sees his own self as the sole agency of all actions, sees nothing.
He who has no egoism, and whose mind is not sullied, does not kill, or fettered by action, if he kills all these people.
Knowledge, the Object of knowledge and the Knower, from the threefold impulse of action.. Instrument. Action and Agent from the threefold complements of action.
Knowledge, Action and Agent have threefold enumeration, according to the difference of qualities. Listen to them now.
Sattva Knowledge is that by which One Eternal Essence undivided in the divided is seen in all things.
Raja Knowledge is that which sees various Essences of different things, on account of their separateness.
Tama Knowledge is that which sees each single object as if it were the whole which is without reason and without truth, and which is mean and low.
Sattva Action is that which is prescribed in the Shastras, which is performed without attachment, desire or aversion, and without the desire for any fruit by the performer.
Raja Action is that which is attended with great trouble and which is performed by one who desires for the fruit of action and who is filled with egoism.
Tama Action is that which is performed from delusion, without regard to consequences and with one's own loss and injury as well as of others.
Sattva Agent is he who is free from attachment, and egoism, who is full of constancy and energy and who is unmoved both in success and failure.
Raja Agent is he who is full of affections, who desires for the fruit of actions, who is covetous, cruel and impure, and feels both joy and sorrow.
Tama Agent is he who is void of application, who is without discernment, who is obstinate, deceitful malicious, idle, desponding, and procrastinating.
Listen to three fold division of intellect and constancy. O Dhananjaya, I shall exhaustively and distinctly speak to you on this matter.
Sattva Intellect, O Partha, is that which knows action and inaction, what ought to be done and what ought not to be done, and which knows fear and fearfulness, bondage and deliverance.
Raja Intellect, O Partha, is that by which one imperfectly discerns right and wrong, and what ought to be done and what ought not to be done.
Tama Intellect, O Partha, is that by which, being one covered by ignorance, considers wrong to be right, and sees all things in a reverse state.
Sattva constancy, O Partha, is that by which through devotion one controls the function of the mind, the life-breaths and the senses.
Raja constancy, O Partha, is that by which through attachment one holds to religion, and profit, washing for fruit.
Tama Constancy, O Partha, is that thought which undiscerning person does not abandons sleep, fear, sorrow, dependency and folly.
Now hear from Me, O best of Bharata race, what are the three kinds of happiness. Sattva Happiness is that in which one finds pleasure from repetition of enjoyment, which brings an end to all pain, which is like poison in the beginning, but ambrosia afterwards, which is born out of serenity, and is produced by knowledge.
Raja Happiness is that which arise from the contact of the senses with their objects and which ambrosia in the beginning and poison next.
Tama Happiness is that which deludes the self in the beginning and in its consequences, and which arises from sleep, condolence and foolishness.
There is none, either among the beings on earth or among be celestial in heaven, which is free from these three qualities born of Nature.
O chastiser of foes, the duties of Brahmanas, Kshatriyas, Vaishyas, and Shudras are each distinguished by these three qualities, born of nature.
Tranquility, self restraint, penances purity, forgiveness, rectitude, knowledge, experience and faith, these are the distinctive features of a Brahmana.
Bravery, energy, firmness, skill, firmness in battle, liberality, majesty, these are distinctive features of a Kshatriya.
Agriculture, tending of cattle and trade, these are the duties of a Vaishya. The natural duty of a Shudra is service.
Every man, if he engages in his own natural duty, attains to perfection. Hear, how man attains to perfection by performing him own natural duties,
Worshipping Him, from whom are the life of beings, and by whom all the universe is pervaded, by the performance of his own duty man is sure to attain to perfection.
Better is one's own duty, though performed imperfectly, than another's duty wellperformed. Man incurs no sin by performing his duty prescribed by Nature.
Man must not, O son of Kunti abandon his natural duties, however bad they might be-for all actions are enveloped by error as fire by smoke.
He whose mind is unattached to any thing, who has subdued his self, and whose desire is gone, through Sanyasa, obtains the supreme perfection of freedom from action.
Learn in brief, O son of Kunti, how a man, obtaining perfection, attains to Brahma, the Supreme End of Knowledge.
Having a pure mind, restraining his self by constancy, renouncing all objects of sense, and casting off affection and aversion.
He who resides in a lonely place, cats little, restrains his speech, body and mind, who is ever intent on meditation and abstraction, who is unconcerned.
Who is free from egoism, violence, pride, lust, wrath, surroundings, who is devoid of selfishness and is tranquil, become fit for assimilation with Brahma.
Becoming one with Brahma, and obtaining tranquility in spirit, man grieves not and desires not. Seeing all beings alike, he obtains the highest devotion to Me.
By devotion he truly knows Me, truly what I am and who I am. Then knowing Me truly, he forthwith enters into Me.
Even performing all actions at all times, such a man, having his refuge in Me, obtains through My favour that state which is eternal and imperishable.
Mentally dedicating all actions to Me, restoring to mental abstraction, being devoted to Me, fix your thoughts constantly on Me.
Fixing your thoughts on Me, you will surmount all difficulties through My favour. But if from self-conceit you do not listen to Me, you will surely perish.
If out of self-conceit you think “I will not fight,” your this resolution will be in vain, for surely will Nature rule you.
Bound by your own Duty, ordained by Nature, you will involuntarily do not, which, out of delusion, you do not wish to do.
The Lord, O Arjuna, as if mounted on a machine, sits in the heart of all beings, turning them as He pleases by His illusive powers.
O Bharata, seek shelter under Him in every way. By his favour, you will get Supreme Peace and the Eternal Seat.
I have thus declared to you the knowledge which is more mysterious than any other mystery. Reflect on it fully, and then act as you like.
Once more hcar My supernatural words, the most mysterious mystery of all. You are very dear to Me; therefore, I tell you what is good for you.
Fix your heart on Me, become My devotee, sacrifice to Me, bow down to Me, you will then come to Me. I tell you the truth, for you are very dear to Me.
Forsaking all religious duties, come to Me, come to Me as your sole refuge. I shall deliver yo:l from all your sins. Do not grieve.
This knowledge that I have told you must not be declared by you to one who does not practice penances, who is not a devotee, who never waits on a preceptor, and who always culminates Mc.
He, who will inculcate this supreme knowledge to those who are devoted to Me, offering Me his highest devotion, being freed from all doubts, will come to Me.
Amongst men none can be dearer to Me than such a man. None on earth can do Me greater service also than he.
And he, who will study this holy conversation between us, will offer to Me the sacrifice of knowledge. This is my opinion.
Even he, who with faith and without evil, will hear it, being freed from (the bond of births), will obtain the blessed seat of those that perform pious acts.
Have you heard, O Partha, this knowledge with mind undirected to any other object? Has, O Dhananjaya, your delusion, caused by ignorance, been destroyed?
Arjuna said O undecaying One, through your favour my delusion is gone, I now know what I am. I am now firm. My doubts have been dispelled. I will obey you. I will do your bidding.
Sanjay said O king, I heard this wonderful and hairstirring words of Vasudeva and Partha.
Through the favour of Vyasa, I myself heard this mysterious, great and best words from the very lips of the Lord of Yoga, Srikrishna.
O king, I am feeling more and more pleasure as much as I am remembering the holy and wonderful words between Srikrishna and Arjuna.
O king, I am feeling more and more pleasure as much as I am remembering the wonderful manifestation of Srikrishna.
Wherever exist the Lord of Yoga Srikrishna and the great bowman Arjuna, there certainly do wealth, victory and glory exist.
Sanjaya said Beholding the Pandava troops rush upon your army, O monarch, Duryodhana checked his soldiers on all sides, O best of Bharatas. Although your son O king, cried at the top of his voice still his flying troops refused to stop.
Then one and the other wing of the army and Shakuni, the son of Subala and the Kauravas well-armed fell upon Bhima in battle.
Beholding the army of Dhritarashtra, with all the kings flying Karna said to the king of Madras. "Proceed towards the car of Bhima."
Thus accosted by Karna, the king of Madras urged those best of horses of the color of swans to where Vrikodara was.
Thus urged by Shalya, the ornament of battle those horses, approaching the chariot of Bhimasena, mingled in battle.
Seeing Karna approach Bhima too was filled with anger and made up his mind to kill him.
He then said to the heroic Satyaki and Dhristadyumna, the son of Prishata-"You two protect the pious king Yudhishthira. With great difficulty he escaped a perilous situation in my presence.
Before my very eyes the wicked son of Radha cut-off the king's armnour and robes for the gratification of Duryodhana.
I shall go today to the end of that misery, O son of Prishata. I shall either slay today in battle Karna or he will kill me with a dreadful encounter. I tell you the truth.
Today I made over the king to you as a sacred trust; do you all, shaking off lethargy, address yourselves to protect him."
Having said these words and made all the quarters resound with a loud and leonine shout the mighty-armed Bhima proceeded towards Adhiratha's son.
Beholding Bhima, who takes delight in battle, advance quickly, the king of Madras said to the charioteer's son.
Shalya said Behold, O Karna, the large-armed son of Pandu, worked up with anger. Forsooth he wishes to discharge at you his anger, accumulated for a long time.
O Karna, this form of his, I had never seen before even on the destruction of Abhimanyu and the Rakshasa Ghatotkacha.
He bears such a form, burning like the fire of dissolution, as it appears that he, when angered, is capable of resisting the three worlds.
Sanjaya said O king, while the son of Radha thus said to the king of Madra, Vrikodara, burning with anger, approached Karna.
Beholding Bhima, who take delight in battle thus approach the son of Radha, as if smiling, said to Shalya.
O king of Madra, what you have said to me today regarding Bhimasena is all true; there is no doubt about it.
This Vrikodara is heroic, brave and wrathful. He does not care for any while protecting his body and is superior to all in vital strength.
While living secretly in the city of Virata, he depending merely on the strength of his own arms, slew secretly, to satisfy Draupadi, Kichaka with all his relations,
He today stands at the head of the battle, clad in mail and is beside himself with anger. he is ready to engage in battle with the destroyer armed with uplifted mace.
I have cherished this desire all through my life that either I shall kill Arjuna or Arjuna will kill me. That desire of mine may be fulfilled today on account of my encounter with Bhima.
If I kill Bhima or overpower him Partha may come against me. That will be good for me. Decide without any delay with you think proper for the moment.
Hearing these words of the highly energetic son of Radha Shalya replied-"O hero, proceed against the highly powerful Bhimasena. Having over-powered him you may then obtain Phalguna.
Your determination, you long-cherished desire, O Karna, will be accomplished today. I tell you the truth.
Thus accosted Karna once more said to Shalya. “Either I will kill Arjuna in battle or he will kill me. Giving your heart to battle, proceed where Vrikodara is."
Sanjay said Then, O king, Shalya quickly went on his car where that great bowman Bhima, was engaged in belabouring your army.
Then there arose, O king, the sound of trumpets and drums when Karna and Bhima met.
Worked up with anger the powerful Bhimasena began to rout your army, whom it is so difficult to vanquish, with his sharp and polished arrows.
O monarch, that encounter between Bhima and Karna in battle became dreadful and the noise thereof was tremendous.
Beholding Bhima approach towards him, Karna, otherwise called Vaikartana or Vrisha, filled with anger, struck him on the chest with an arrows. Once more the highly energetic Karna covered him with a shower of arrows. Thus struck by the charioteer's son Bhima two enshrouded him with Narachas.
With nine sharp and bent arrows he struck Karna who again cut-off his bow in twain with winged arrows.
Sundering his bow he once more struck him on the chest with a highly keen arrow capable of cutting off all kinds of arms.
Then, O king, taking up another bow, Bhima, who knew where the vital parts are, pierced the son of the charioteer to the very vitals with sharpened arrows.
Then Karna struck him with twenty-five arrows like a hunter striking a proud and infuriate elephant in the forest with a number of blazing brands.
Thereupon with his limbs mangled by arrows, beside himself with anger and his eyes reddened with pride and ire the son of Pandu set on his bow a highly impetuous and excellent arrow capable of bearing a heavy strain and riving the mountains,
Stretching with great force his bow to his cars the Maruti (Bhima), filled with anger all desirous of slaying Karna discharged it.
Discharged by powerful Bhima, that arrow, making a sound like that of a thunderbolt, struck Karna in that battle like the thunderbolt itself clapping a mountain,
O descendant of Kuru, thus struck by Bhimasena, the Commander Suta's son sat down senseless on the terrace of his car.
Beholding the Suta's son insensible the king of Madras carried him away on his car from the battle-field.
After Karna's defeat Bhima began to belabour the huge army of Dhritarashthra like Indra routing the Danavas.
Sanjaya said. Thus though deprived of his car and completely vanquished by Bhima, Karna mounting on another car began speedily to pierce the son of Pandu.
Then like two huge elephants goring each other with the ends of their tusks, those two heroes began to pierce each other with arrows shot from bows drawn to the fullest stretch.
Thereupon Karna covered Bhima with mriyads of shafts and then uttered a loud warcry and once more pierced the latter on his breast.
In return, Bhima pierced him with ten straight-flying arrows and next with twenty arrows of depressed knots.
Karna again, O king, piercing Bhima on the centre of his chest with nine arrows, struck his enemy's standard with one sharp arrow.
Then with a group of sixty-three arrows Pritha's son, pierced Karna in return like a driver goring his elephant with so many hooks or a horseman lacerating his animal with so many whips.
Thus deeply pierced, O king, by the highsouled son of Pandu, the heroic Karna began to lick the corners of his mouth and his eyes became red in rage.
Therefore, O mighty monarch with a view to bring about the slaughter of Bhima, Karna sped at him an arrow capable of penetrating through all bodies, like Indra hurling the thunder.
That shaft or variegated wing shot from the bow of Suta's son pierced through the son of Pritha and then penetrating the earth went inside it.
Thereupon the mighty-armed Bhima with his eyes red in rage, hurled, without thinking for a moment, at the son of Suta, a heavy sixsided mace adorned with gold, measuring full four cubit in length and looking like the bolt of heaven. With that mace, that enraged descendant of the Bharata race slew the welltrained and excellent steeds of Adhiratha's son, like Indra slaying the Asuras with his thunderbolt. Then O mighty monarch, with a couple of razor-headed arrows, the mighty-armed Bhima.
Cut down the standard of Adhiratha's son and then with other shafts he slew the latter's charioteer. Leaving that car of which the steeds and the charioteer had been slain and of which the standard had been cut down.
O Bharata, Karna with a cheerless heart stood before Bhimasena, stretching his bow. Then we beheld the wonderful prowess of Radha's son.
In as much as that foremost of car-warriors though deprived of his car, was successful in holding his enemy in check. Beholding then that foremost of men, that son of Adhiratha deprived of his car in that battle.
King Duryodhana, O monarch, addressing Durmukha said-"O Durmukha yonder is the son of Radha rendered carless by Bhimasena!
Do you supply that mighty car-warrior, that foremost of men with a chariot.” Thereupon, O Bharata, hearing the words of Duryodhana, Durmukha.
Quickly rushed to the rescue of Karna, covering at the same time Bhima with his arrows. Beholding Durmukha approach to rescue the son of Suta in battle.
The son of the wind god became filled with delight and he began to lick the corners of his mouth. Then, O monarch, holding Karna at bay by means of his keen arrows.
The son of Pandu drove his chariot towards Durmukha. Then in the encounter that followed, with nine shafts of depressed knots.
And keen points, Bhima dispatched Durmukha to the abode of Death. Then upon the slaughter of Durmukha, the son of Adiratha mounting in the car of this slain hero, looked beautiful like the effulgent fire, O king. Then beholding Durmukha prostrate, with his vital limbs torn off and weltering in his blood, Karna with his eyes overflowing with tears, refrained from the fight for a while. Circumambulating that slain prince and passing over him.
The heroic Karna breathed hot and heavily and was embarrassed as to what he should do. At this opportunity O king, Bhimasena struck Suta's son with fourteen Narachas furnished with vulterine feathers. Those Narachas of great impetuosity and furnished with golden wings, pierced through Karna's armour;
Those blood-drinking arrows decked with gold, then illumined the ten quaters and drank the life-blood of Suta's son.
Then passing through his body those arrows sank into the earth and looked like so many snakes urged on by Death, O foremost of men.
With only half their bodies inserted into their holes. Then the son of Radha, without a moment's reflection, pierced Bhimasena in return with fourteen fierce Narachas decked with gold. Those winged shafts piercing the left arm of Bhimasena.
Entered the earth, like Krouncha birds entering into a grove of trees. Entering the earth, those Narachas looked beautiful.
Like the burning rays of the sun while it towards the Western mountains. Pierced in both the arms with those Narachas capable of cutting to the very quick, Bhima.
courses
Shed blood profusely, like mountains ejecting streams of water. Then Bhima pierced Suta's son in return with three winged shafts endued with the energy of Suparna and he then pierced the driver of his enemy with seven arrows. Thereupon, O mighty monarch, afflicted with Bhima's mighty and highly distressed, Karna.
Of illustrious renown fled from the field of battle, being borne away by his fleet steeds. Then Bhimasena, that Atiratha remained the master of the field, with his bow of golden staff stretched and looking like a burning fire.
Vidura said : O king, there is no doubt your friends have spoken to you what is good for you. But as you don't listen to their words, they find no place here,
O king, the best of Kurus, the son of Shantanu (Bhishma) has said what is for your great good, but you do not accept it (his advice). What has been said by Drona is for your good, but the son of Radha, Karna, does not consider it for your good.
O king, after (due) reflection I do not find there is any who is a better friend of your than these two best of men (Bhishma and Drona) or who excels them in wisdom.
These two are old in age, in wisdom and in Shastras. O king, they look at the sons of Pandu with equal eyes.
O descendant of the Bharata, O king they are not certainly inferior to Rama, the son of Dasharatha and Gaya in the virtue and truthfulness.
It is not seen that they have ever given you evil advice. O king, you too have never injured them. Why should, therefore, these best of men, who are ever truthful, give you wicked advice?
O king, these foremost of men are endued with wisdom; they will never give you evil advises or say any thing that is crooked.
O descendant of Kuru, this is my firm conviction that being tempted by wealth these, learned as they are in the precepts of morality, will never utter anything savouring partisanship.
O descendant of Bharata, I consider what they have said is highly beneficial to you. O king, the Pandavas are certainly your sons as much as Duryodhana and others. Therefore, those ministers who give you any advice that is fraught with evil intentions towards the Pandavas do not really look after your interest. O king, if there is any partiality (for your sons) in your heart, it is certain that they who seek to excite it do you no good.
Therefore, O king, I think these illustrious and effulgent persons have not certainly said anything that leads to evil. You however do not understand it.
O best of kings, what these excellent men have said regarding the invincibility of the Pandavas is perfectly true. Do not think otherwise. Be blessed.
O king, can the handsome Pandavas Savyasachi Dhananjaya be ever vanquished in battle even by Maghavata (Indra) himself?
Can the powerful Bhimsena of strong arms possessing the might of ten thousand elephants be vanquished in battle even by the immortals?
Who having the desire of living can vanquish in battle the twins (Nakula and Sahadeva), who are like the sons of Yama himself and who are both well-skilled in battle?
How the eldest Pandavas (Yudhishthira) in whom patience, mercy, can son forgiveness, truth and prowess are always present, be ever vanquished?
Is there any whom they have not already vanquished in battle, who who have have Rama (Baladeva) as their ally, Janardana (Krishna) as their counsellor, Satyaki as their supporter.
Drupada as their father-in-law and the descendant of Prishata, Drupada's Dhrishtadyumna and his other heroic brothers as their brother-in-law? O descendant of Bharata, remembering this and knowing that their claim to the kingdom is even prior to yours, behave virtuous towards them.
O king, the stain of calumny is on you on account of the act of Purochana. Wash yourself off it by kindly behaving towards them (the Pandavas).
Your kindly behaviour towards them will be for our great good. It will protect the lives of all of us of the Kuru race and it will lead to the growth of the whole Kshatriya race.
O king, we have formerly waged a great war with the king of Drupada; if we can now secure him as an ally, it will strengthen our party.
O king, the Dasharahas are numerous and powerful. They will be all there where Krishna will be. Where Krishna is, victory is certainly there.
O king, unless cursed by the celestials, who would seek to effect by means of war that which can be effected by conciliation?
O king, having heard that the sons of Pritha are alive, the men of the city and the country have become exceedingly glad; and they are all eager to see them. Do what will be agreeable to them.
Duryodhana, Karna and the son of Subala, Shakuni, are sinful, foolish and young. Do not listen to their words.
O king, endued with all accomplishments as you are, I have told you long ago that for the fault of Duryodhana, the subjects of this kingdom will be annihilated.
Vaishampayana said : By the force of that mighty (heroes') breast, the forest with its trees and their branches appeared to tremble,
The motion of his thighs raised a wind like that of the month of Jyeshtha and Asharda. The greatly strong (Bhima) made a road for himself by treading down the trees and creepers.
He proceeded on, breaking the kings of the forest (big trees) and the plants with their flowers and fruits that stood on his way.
Thus breaking large trees angrily goes through the forest the leader of a hard of elephants of sixty years of age, the liquid juice (at the season of rut) trickling down the three parts of his body.
So great was the force with which Bhima, endued with the speed of Garuda or Maruta, proceeded that the Pandavas seemed to be fainted.
By the strength of his arms, he swam across many streams difficult to be crossed; and they (the Pandavas) disguised themselves from the fear of the sons of Dhritarashtra.
He carried his delicate and illustrious mother on his back over even and uneven grounds on the banks of rivers.
O best of the Bharata race, in the evening he reached a fearful forest where fruits and roots and water were scarce and (which was) full of terrible roars of birds and beasts.
The twilight became fearfully bark and (the roars of) birds and beasts (grew) fiercer. All sides became invisible, (being covered with darkness).
A strong wind began to blow. It broke and laid low many large and small trees and many creepers with fruits and dry leaves.
Those descendants of Kuru (the Pandavas), afflicted with fatigue and thirst and heavy with sleep, were unable to proceed further.
They then sat down in that great forest without food or water and Kunti, afflicted with thirst, then spoke thus to her sons-
"I am the mother of the five Pandavas though I am now in their midst, yet I am burning in thirst!” She repeatedly said this to her sons.
Having heard this, Bhimasena's heart was warmed with compassion from the affection (he bore) for his mother and he began to proceed again.
Then Bhima, entering a large fearful and terrible forest, saw a beautiful banian tree with wide spreading branches.
Placing them all there (under the tree) that best of the Bharata race, (Bhima) said, “O lord, rest here; I shall go to bring water.
I hear the sweet notes of the water fowl Sarashas. I think there must be a big lake (somewhere here)."
O descendant of Bharata, commanded by his eldest brother who said, "Go," he went there where the aquatic Sarasas were.
O best of the Bharata race, affectionate to his brothers he want for the sake of his bothers. He drank water and bathed there in that lake; he brought water for them by soaking his upper garment.
O descendant of Bharata, retracing his way with all speed, over four miles he came to his mother and began to sigh like a snake in sorrow and grief.
Seeing his mother and brothers asleep on the ground, Vrikodara was greatly afflicted with grief and lamented thus-
ever "Alas! what more painful sight can I see then what I see now, my brothers sleeping on the ground! O unfortunate am I!
They who could not formerly sleep at Varanavata on the softest and costliest bed are now asleep on the bare ground!
The sister of that chastiser of foes, Vasudeva, the daughter of the king of Kunti (Bhoja), Kunti, endued with all auspicious marks. The daughter-in-law of Vichitravirya and the wife of the illustrious Pandu and the mother of us (the Pandavas), resplendent as the filament of lotus. Delicate and tender, fit to sleep on the costliest beds, is now asleep as she could never do not the bare ground!
She, who has given birth to these sons by Dharma, Indra, Maruta; and who has ever slept in palaces, is now asleep on the ground from fatigue!
What more painful sight shall I ever see than what I see (now) the best of men (the Pandavas) sleeping on the (bare) ground!
The ever virtuous (Yudhisthira) who deserves to be the king of the three worlds, now sleeps on the ground, fatigued and tired like on ordinary being.
(Arjuna) of the colour of the blue ocean who is matchless among men sleeps on the ground like ordinary mortals. What could be more painful then this!
The twins, who are handsome as the Asvinis among the celestial, are asleep on the ground like ordinary men!
He who has no jealous and wicked minded relatives lives like a single tree in a village.
Where there is only one tree full of leaves and fruits in a village, it became sacred and is worshipped and venerated by all.
They, who have many relatives, who are heroic and virtuous, live happily in this world without any sorrow of any kind.
Being powerful, growing in prosperity and making their friends and relatives happy, they live depending on one another like the trees of the forest.
We are banished by the wicked minded Dhritarashtra and his sons and we escaped for our good fortune from a fiery death.
Having escaped from that fire, we are now resting under this tree. Having suffering great afflictions, where are we now to go?
O fore sightless sons of Dhritarashtra, O wicked men, enjoy your success. The gods are certainly favourable to you. Because Yudhisthira does not order me, (to kill you) therefore, O wretched men, live till then. Else angry as I am, I would have even this very day sent you (Duryodhana) with your sons and ministers and with Karna and the son of Subala (Sakuni) to the land of the dead. What can I do, so long the king (Yudhisthira) is not angry. O vicious men, the eldest of the Pandavas, Yudhisthira, is a virtuous minded man." Having said this, the mighty armed (Bhima), his mind inflamed with wrath. Squeezed his palms and sighed with a sorrowful mind. Like an extinguished fire blazed up, again in sorrowful mind. Vrikodara saw his brothers sleeping like ordinary men in trustfulness on the ground.
Then Bhima thought, “I think there are some towns not far off from this forest. We ought to remain awake here. But they are all asleep therefore, I myself will sit awake. When they will rise after having been refreshed by sleep, then they will quince their thirst.” having resolved this, Bhima said awake.
Sanjaya said When Krishna and Daruka were thus talking to one another, O king, the night drew to its close. At day-break, king (Yudhishthira) Rose from his bed.
The Panisvanikas, the Magadhas, the Madhuparkikas began to read verses in his praise; and Vaitalikas and minstrels began to eulogise that foremost of men (Yudhishthira).
The dancers commenced dancing, songsters gifted with melodious voices, began to sing charming songs frought with praises of the Kuru dynasty.
Mridangas, Jhanjharas, Bheri, Panavas, Anakas, Gomukhas, Adambaras, conchs and Dundubhis of fierce sounds.
These and many other such musical instruments, were, O Bharata, played upon by well-trained and expert performers, all of them being transported with joy.
The loud din (thus produced) resembling the rumbling of clouds, reached the very heavens themselves; and it awakened that foremost of all rulers of earth viz., king Yudhishthira, from his sleep.
Having enjoyed an undisturbed sleep on his precious and excellent bed, king Yudhishthira awoke (in the morning). Then rising up, the king retired to the bath-room, for performing acts that must be performed (sandhyas).
There, a hundred and eight orderlies robed in white garments, all washed and of youthful age, approached the king with many a golden jar filled (with water) to the very brim.
Seated at his ease on an auspicious seat and vested in a garment of fine texture, the king bathed in waters fragrant with sandal-wood and sanctified with religious aphorisms.
His limbs were shampooed by strong and well-trained servants, with water that had been rendered bitter, with medicinal drugs. He was then washed with holy Adivasa-water fragrant with perfumes.
Then being furnished with a piece of cloth that was as white as the plumage of the swan and that had been lying loose there, the king encircled his head with it in order to rub off the water therefrom.
Thereafter that mighty-armed one, having smeared his body with the paste of Hari-sandal and decorated his person with garlands and flowers and dressed in stainless garments, sat with his palms folded, facing the east.
Then, ever following in the wake of the righteous, the son of Kunti reiterated the prayers that should be done so; and then with becoming meekness, he entered the chamber where the blazing fire was kept (for adoration).
Then having worshipped the fire with holy and purified faggots and religious aphorisms, the monarch came out of the fire-chamber.
Then entering into a second chamber, that foremost of men king Yudhishthira saw a number of venerable old Brahmanas wellversed in the Vedas and all foremost of their order.
They were all self-restrained and had performed ablutions after the accomplishment of sacrifices, vows and recital of the Vedas. Worshippers of the sun, they counted a thousand in number with one thousand and eight followers.
The mighty armed son of Pandu having caused these Brahmanas to pronounce, in clear voices, benedictions on him, by making presents of honey, clarified butter and delicious fruits of the best sort, gave away to every one them a Niksha of gold, a hundred steeds adorned with golden caparisons and precious garments and other presents that were liked by them.
Then the son of Pandu, giving unto them milch cow, that yielded milk whenever touched, with calves and with their horns and hoofs decked with gold and silver respectively, circumambulated them.
Auspicious objects capable of increasing good fortune, golden Nandyavartas, garlands of flowers, jars of water, blazing fire.
Vessels filled to the brim and containing Askhotas (sun-dried rice) and the yellow pigment prepared from the urine of the cow and also well-decked and beautiful maidens and curds and clarified butter and honey and water.
And auspicious birds and other things considered to be holy-seeing and touching these things, the son of Kunti proceeded to the outer apartments.
There, O mighty armed one the attendants that were in waiting, brought the monarch an excellent throne (to sit upon)-throne that was wholly made of gold and of auspicious marks and adorned with pearls and lapises; this throne made by the celestial artificer Vishvakarman and was over-spread with a precious carpet which again was covered by a stuff of very fine texture.
Then when that high-souled one had seated himself on that throne, his orderlies brought him all his precious and glittering ornaments,
Then, O mighty monarch, the appearance of the illustrious son of Kunti who was adorned was with pearls and various ornaments was such as to excite the jealousy of his foes.
Then fanned with yak-tails furnished with handles of gold and of white effulgence outvying the charming beams of the moon, the monarch shone like a mass of cloud emitting flashes of lightning.
That delighter of the Kurus then, was praised by all creatures, the minstrels gratified him with panegyrics; and the Gandharvas then began to sing at his hearing.
Thereafter within a moment the voices of the bards swelled to a tremendous sound; and instantly were there heard the clatter of the carwheels of car-warriors and the hoof-sounds of the cavalry.
With the tinkling of bells tied round the necks of the elephants, with the blasts of conchs and with the sound of the measured) foot-fall of the infantry, the earth began to quake.
Then one of the attendants guarding the doors, cased in armour, youthful, adorned with ear-rings and having his sword tied to his waist-band, entered the private chamber of the very virtuous king Yudhishthira; then kneeling down before him and doing obeisance to the worshipful and illustrious monarch with his head, he represented that Hrishikesha was waiting to be ushered in. Thereupon that foremost of men (Yudhishthira) welcomed Madhava with inquiries after his health and welfare.
He also ordered his attendants saying, "Give to this one an excellent seat and offer him a Argha.” Then when he of the Vrishni race was ushered in, the very virtuous king Yudhishthira caused him to be seated on an excellent seat and worshipped him with proper ceremonies.
Lomasha said: O descendant of Bharata, the son of the great Rishi Bhrigu was Chyavana by name. That greatly effulgent one practised asceticism near the yonder lake. O Pandava, O king, that greatly powerful one sat in the posture called Vira. He remained for a long period of time in this one posture.
O king, after the lapse of a long time he was covered with an ant-hill which was in its turn covered with creepers. Crowds of ants enveloped him.
Covered all over with ants and looking like a heap of earth, that greatly intelligent one performed severe austerities.
Then after the lapse of a long time the king named Sharyati came to sport in this charming and excellent lake.
O descendant of Bharata, with him were four thousand women, all wedded to him. There was also with him his daughter of beautiful brows, named Sukanya.
Surrounded by her companions and adorned with beautiful ornaments, she came to the anthill within which Bhrigu's son was seated.
Accompanied by her maids, she began to sport there, seeing the beautiful scenery and looking at the large trees that stood in the forest.
She was handsome, she was young, she was amorous and she was frolic-some. She began to break the trees that were full of blossoms, The intelligent son of Bhrigu saw her alone without her maids. Adorned with ornaments and clad in one cloth she was wandering about in the forest) like a flash of lightning.
Seeing her sporting in the lonely forest, the greatly effulgent Brahmana Rishi, endued with the ascetic prowess, was filled with desire,
He addressed that blessed lady, but she did not hear him. Then Sukanya saw the eyes of Bhrigu's son within the ant-hill.
Out of curiosity she lost her sense; and saying "what is this,” she pierced the eyes with a thorn.
His eyes being thus pierced, he felt great pain and became very angry. He then stopped the calls of nature of the troops of Sharyati.
Their state thus becoming deplorable, they were greatly afflicted. Seeing this the king asked, "Who has done injury to the illustrious son of Bhrigu, who is old, who is ever engaged in asceticism and who is of wrathful temper?
If you know it, tell me without the least delay.” Thereupon all the soldiers said, “We do not know who has done this harm (to the Rishi).
Do whatever you please and make a searching enquiry into this matter." Thereupon that king, using both menace and conciliation, asked about the matter, his friends. But they could not tell him anything. Seeing the soldiers in great sorrow on account of their great distress and her father aggrieved, Sukanya thus spoke, "While roving in the forest, I saw something brilliant within the ant-hill.
Believing it to be a fire fly, I pierced it with the thorn." Having heard this, Sharyati immediately went to the ant-hill.
There did he see Bhrigu's son, old both in years and asceticism. That ruler of earth then with joined hands prayed thus for his favour.
“You should pardon me for what has been done by this girl out of ignorance.” The son of Bhrigu Chyavana then thus spoke to that ruler of earth, "O king, this one, filled with pride, has insulted me by piercing (my eyes). Even her, endued as she is with beauty and devoid of all sense by ignorance and temptation, even this daughter of yours, I must have for my wife. I tell you truly, I can pardon you only on this condition."
Having heard the words of the Rishi, Sharyati without pausing for consideration at once bestowed his daughter on the high-souled Chyavana.
Having received that maiden, the exalted one was pleased (with the king). Having obtained the Rishi's grace, the king with his soldiers then went to his own city.
The faultless Sukanya also, having obtained that ascetic for her husband, began to wait upon him by practising asceticism and observing the ordinances,
The beautiful-featured one, that guileless lady, worshipped Chyavana and waited upon his guests and ministers to the sacred fire.
Sanjaya said O lord of men, the troops having retired to their camps, duly took up their quarters, according to the divisions and ranks to which they belonged.
Having withdrawn his soldiers, Drona, with a dejected heart, seeing Duryodhana, spoke these words in shame.
‘I have told you before, that when Dhananjaya stays by the side of Yudhishthira, even the celestials will not be able to capture the latter in battle.
You all assaulted Partha in battle, but he defeated all of you; do not doubt my words; Krishna and the son of Pandu are incapable of being vanquished in battle.
If however by any means Arjuna owning white steeds cab be taken away from the side of Yudhishthira , then, O king, even today may Yudhishthira be brought under your sway.
Let some one challenging him (Arjuna) in battle take him to another part of the field. The son of Kunti will not return without having vanquished him.
O monarch, during that interval when Yudhishthira will be deprived of the help of Arjuna, I, penetrating through the Pandava hosts, will capture the very virtuous king, even before the very eyes of Dhrishtadyumna.
Thus, O monarch, I will today with certitude bring under your control Yudhishthira, the son of Dharma, with all his followers.
If, in battle, that son of Pandu stays only for one moment (before me) then I will bring him (a captive) from the field; surely that achievement will be more advantage than victory over the hostile army.'
Sanjaya said Thereat, having listened to these words of Drona, the ruler of the Trigarttas united with his brothers, spoke these words, O monarch.
'O monarch, we have been very often humiliated by the wielder of the Gandiva bow; O foremost of the Bharatas, though we have done him no harm yet he bears malice against us.
We, remembering those various occasions of humiliation, are ever consumed with the fire of wrath and at night can never enjoy sleep.
By good fortune it is that Arjuna bearing arms, will become the object of our sight; so we will achieve that feat which our hearts long to accomplish.
This act will be agreeable to you and shall redound to our renown. Drawing him out of the field of battle we shall slay him.
Today the earth will be relieved of the burden of Arjuna or that of the Trigarttas. Truly we resolve this before you and this our resolution will never be falsified?
Satyaratha, Satyavarman, Satyavrata, Satyashu and Satyakarman, O Bharata, having spoken in the same manner. Those five brothers, with their ten thousand cars, retired, O monarch, having taken that oath on the field of battle.
The Malavas and the Tundikeras, with thirty thousand cars and that foremost of men Susharman of the Trigartta race, the ruler of Prasthala together with the Mavelakas the Lalithyas and the Madrakas and with ten thousand cars and accompanied by his biothers.
And with another ten thousand excellent cars come from various kingdoms, came forward to take the oath.
Then bringing fire, and every one having separately kindled one for himself, they took up mats of kusa grass and excellent mail-coats.
Then having donned their armours and having smeared themselves with clarified butter and wearing those mattresses of kusa grass and with their bow strings as their belts, those heroes, who had given away hundreds and thousands as Dakshina.
Who had accomplished many sacrifices, who had been blessed with sons, who deserved regions of bliss hereinafter, who had done what ought to be done, who were ready to lay down their bodies, who had devoted their souls to the acquirement of fame and victory.
Who were intent speedily on going to the regions, by being killed in a fair fight, that are attained my means of sacrifices attended with profuse Dakshinas, and by means also of many such other rites, the foremost of which are Brahmacharya and the study of the Vedas.
Those heroes having gratified the Brahmanas by giving them golden coin separately and also kine and garments and having addressed one another in loving words, and having kindled the fire, took that oath in the field of battle; then in the presence of that fire they took that oath with a great firmness of resolution.
Having formed that firm resolution for the death of Dhananjaya they said these words aloud in the hearing of all present.
Thosc regions that are for the liars, those that are for the Brahminicides, those that are for the drunkards, those that are for a person who has illicit intercourse with the wife of his preceptor. Those that are for him who robs a Brahmana of his property or for him who enjoys the king's allowance (without fulfiling the conditions thereof) or for him who forsakes one seeking shelter in him or for him who slays one asking for favours. Those regions that are for the incendiary, or for the slayer of the kine, or for him that does injury to others or for him thai nourishes ill-will against the Brahınanas. Those regions that are for him who, out of foolishness, does not hold sexual intercourse with his wife during her season, those also that are for men who indulge in sexual intercourse on the day they have to perform a Shraddha, those that are for people who injure their own soul; those that are for men who appropriate things deposited with them out of trust or for those who destroy knowledge or for those who fight with the eunuchs or for those that follow thic mean; those regions that are for the atheists or those that arc for people who abandon the Fires and their own mother or those that are for the sinful,-those regions shall be ours. If we return from the field of battle without having slain Dhananjaya or if afflicted by him we, out of terror, turn away our faces from the field.
If, on the other hand, we can accomplish in battle that feat difficult of achieving, then, for certain, today we shall attain to the most desirable regions.
O monarch, having thus spoken, they then proceeded to the fight summoning Arjuna to the southern part of the field.
That foremost of men, that conqueror of hostile fortresses, namely the son of Pritha, being summoned by them, said these words without delay to the very virtuous king Yudhishthira.
'Challenged, I will never turn back. This is my firm resolution. These Samshaptakas (those who are sworn to die or to conquer) O king, are calling me to meet them in battle.
This Susarman with his brothers is summoning me to battle. It behoves you to permit me to slay him and his followers.
O foremost of men, I cannot brook this challenge; I do tell you truly, know these hostile heroes to be already slain in battle.
Yudhishthira said O child, you are perfectly aware of what Drona is intent on doing. Act in such a manner so that his intention may be frustrated.
Drona is endued with prowess and he is heroic, accomplished in the use of weapons, and indifatigable (in battle). O mighty carwarrior, even he has resolved to bring about my capture.
Arjuna said This Satyajit, O monarch, will protect you in battle today; and so long as the prince of the Panchalas lives, the preceptor will not attain the fruition of his desires,
If, on the other hand, O master, this foremost of men, Satyajit, be slain in battle, then you shall not stay in the field even if surrounded by all (our warriors).
Sanjaya said Then king Yudhishthira gave Phalguna the permission he sought; and embraced him and cast affectionate glances him and pronounced numerous benedictions on him.
Having made these arrangement, puissant son of Pritha went to meet the Trigarttas, like a hungry lion falling upon a herd of deer, for assuaging its hunger.
on Thereafter the army of Duryodhana highly delighted at the absence of Arjuna from Yudhishthira's side, became infuriated at the thought of the capture of the virtuous monarch.
Thereupon both armies clashed against each other with great vehemence, like the conflux of the rivers Ganga and Sarayu in the rainy season, when they are both swollen with water.
Vayu said I shall recite some duties the observance of which produces happiness to mankind. Do you listen also with rapt attention, to certain transgressions upon which they depend.
That man who offers for the four months of the rainy season sesame and water (to the Pitris) and food, according to the best of his power to a Brahmana thoroughly expert in duties, who duly pours libations on the sacred fire, and makes offerings of rice boiled in sugared milk, who gives lamps in honor of the ancestors, with sesame and water, indeed he who does all this with faith and rapt attention, acquires all the merits of a hundred sacrifices in which animals are offered up to the celestials.
Listen to this other great mystery that is unknown to all. That man who thinks it all right when a Shudra lights up the fire upon which he is to pour libations or who does not see any fault when women who are incompetent to assist at Shraddhas and other rites are allowed to assist at them, commit a sin,
The three sacrificial fires become enraged with such a person. In his next life he is born as a Shudra. His departed manes, together with the celestials are never pleased with him.
I shall now recite what the expiation's are which one must perform for purifying himself from such sins. Listen to me with attention. By performing those expiatory rites, one becomes happy and free from fever.
Fasting all the while one should, for three days, with rapt attention pour libations, on the sacred fire, of the urine of the cow mixed with cowdung and milk and clarified butter.
The celestials accept the offerings of such a man on the expiration of a full year. His departed Manes also, when the time comes for him for performing the Shraddha, become pleased with him.
I have thus recited what is righteous and what unrighteous, with all their unknown details, about human beings desirous of attaining to Heaven. Men who abstain from these sins or who having committed them perform the expiatory rites pointed out, succeed in attaining to the celestial region when they leave this world.
Vaishampayana said Thereupon king Yudhishthira ran after Shishupala and spoke thus to him in sweet and conciliating tone.
Yudhishthira said O lord of the earth, what you have said does not suit you, O king, it is highly sinful and needlessly cruel.
O king, do not insult the son of Shantanu, Bhishma, by erroneously thinking that he does not know what is the great Dharma.
Look, these many kings, who are all older than you, approve the worship offered to Krishna. You should also approve it.
O king of Chedi, the descendant of Kuru, Bhishma, knows truly and well what Krishna is. You do not know him so well as he knows.
Bhishma said He, who does not approve of the worship offered to Krishna, who is the oldest in the universe, deserves neither soft words nor conciliation.
That chief of warriors in the Kshatriya race, who, having overcome a Kshatriya in battle and brought him under his power, sets him free, becomes his preceptor.
I do not see any king in this assembly of monarchs who has not been defeated by the prowess of this descendant of Satvata race (Krishna).
This mighty-armed hero of unfading glory deserve to be worshipped not only by us alone, but by all the three worlds.
Many best of Kshatriyas have been defeated by Krishna in battle. The infinite universe is established in this Vrishni hero.
Therefore, we worship Krishna. Amongst the best and the oldest, we do not worship any other. you should not say so, your understanding should not be so.
O king, I have worshipped many men who are old in knowledge. I have heard from all those wise men when they came and talked to me what are the many accomplishments of Shauri (Krishna). I have heard many times narrated by the people all the acts which greatly intelligent Krishna performed since his birth. O king of Chedi, we do not worship Janardana only from caprice,
Or from keeping in view our relationship with him, or from expected benefits (to be received from him). He is worshipped by all the pious men on earth, and he is the source of all happiness.
We have offered him the first worship in consideration of his fame, his heroism and his success. There is none here, even if he is a child, whom we have not taken into our consideration (when offering the Arghya to Krishna).
Passing over many persons who are accomplished and learned, we have thought Hari as deserving of the first worship. Amongst Brahmanas he, who is old in knowledge, amongst Kshairiyas he, who is great in strength.
Amongst Vaishyas, he, who is rich in possessions and wealth; and amongst the Shudras he, who is old in age, deserves to be worshipped. There are two reasons for offering the worship to Govinda (Krishna).
He is vastly learned in the Vedas and the Vedangas, and he is also very great in prowess. Who else is there in the world of men except Keshava (Krishna) who is so distinguished?
Liberality, cleverness, knowledge of the Shruti (Veda), bravery, modesty, achievements, excellent intelligence, humility, beauty, firmness, contentment and prosperity, all live for ever in Achyuta (Krishna).
Therefore, you should approve the worship offered to one who is endued with such accomplishments, who is (our) preceptor, father, and Guru, and who is worthy of the Arghya and of the worship.
Hrishikesha (Krishna) is the Ritvija, preceptor, worthy of being solicited to marry one's daughter, the Snataka, the king and the friend. Therefore, Achyuta (Krishna) has been worshipped.
Krishna is the origin of the universe, and he is that in which the universe is to dissolve. This universe of mobile and immobile creatures has sprung into existence from Krishna alone.
He is unmanifest primal nature, he is the creator, he is eternal, and he is beyond all creatures. Therefore, Achyuta deserves the highest worship.
The intellect, the seat of sensibility, the primal elements, air, heat, water, space, earth and the four kings of life, are all established in Krishna.
The sun, the moon, the stars, the planets, the chief directions and the intermediate directions are all established in Krishna.
As the Agnihotra is the foremost of all Vedic rites, as Gayatri is that of the metres, as the king is that of men as the ocean is that of all rivers, as the moon is the foremost of all constellations, as the sun is that of luminous bodies, as the Meru is that of all mountains, as Garuda is that of all birds.
So is the illustrious Keshava, (Krishna) the foremost in all the worlds including that of the celestials, so he is as long as the upward, downward and sideways course of the universe lasts.
This Shishupala is a mere child. He does not know who Krishna is, and therefore every where and always he speaks of Krishna thus.
This ruler of Chedi cannot see virtue in that light in which those intelligent men who desire to acquire high merits sees it.
Who is there among the young or the old or among these illustrious kings who does not consider Krishna worthy of worship, or who does not worship Krishna?
If Shishupala considers this worship undeserved, in this undeserved worship he should do that which is proper in this matter
Shalya said Then did Nahusha, the king of the gods, seeing her address her thus-“I am the Indra of the three worlds, O you of sweet smiles." me as
o you with slender waist, O you with bright complexion, choose your husband." The chaste goddess being thus spoken to by Nahusha.
Literally trembled with fear as the plantain tree does during a storm and bowing her head to Brahma and clasping her hands together.
Said to the (now) terrific looking king of the gods. “I want time to get information on certain points, O lord of the gods.
I do not know where Shakra now is, nor where he has gone to. If after trying to get information on these points, I do not get them, Olord.
Then shall I attend on you; I speak sincerely." Being thus addressed by the queen of Indra, Nahusha became highly pleased.
Nahusha said O you with beautiful things, let it be as you tell me here; but remember your plighted word.
Shalya said Then did the beautiful one, thus dismissed by Nahusha, came out and the renowned one went to the abode of Brihaspati.
Having heard her words, the gods with Agni at their head, began to deliberate earnestly on the means of attaining to Shakra's good, O best among kings.
Having met the god among the gods, the Lord Vishnu, the anxious ones, who wore adepts at speeches, thus addressed him.
Shakra, the lord of the gods, is overpowered by the crime of slaying a Brahmana. You, O lord, O lord of the gods, are our refuge, O you born before the universe.
You assumed the form of Vishnu for protecting all the beings. Vritra being slain through (the aid of) your strength, Vasava, the chief among all the gods, is overpowered by the sin of slaying a Brahmana. Indicate to us the means of his salvation. Vishnu, having
"Let Shakra offer sacrifice to me, I shall purity the one with the thunderbolt. Having duly worshipped me, by the holy sacrifice of a horse, shall the chastiser of the Paka.
Regain the position of the king of the gods without any fear. And the evil-minded Nahusha will meet with destruction, as the effect of his own deeds.
For some time, O gods, must you be patient and watchful." Hearing these words of Vishnu which were true, auspicious and like nectar.
All the gods, with the preceptors and the Rishis, went to the spot where Shakra lay stricken with fear.
There did they perform the sacrifice of a horse on a large scale, capable of absolving one from the sin of having slier of Brahmana, for the absolution of the large minded Mahendra.
Then, O Yudhishthira was the crime of slaying that Brahmana divided among the trees, the rivers and the mountains and the world and the women.
(This sin) being thus divided among all beings having left the lord of the gods, Vasava was cured of his disorder and getting rid of his sins, came to himself.
Form that place the slayer of Bala saw Nahusha, who was not afraid of him and who absorbed the power of all beings and who could not be approached through the boon granted him.
Then the god, the husband of Sachi again melted himself into the air and invisible by all beings he remained for a fitting opportunity.
Shakra having rendered himself invisible, Sachi, being stricken with grief and the goddess, exceedingly sad thus lamented for him, Alas Shakra.
If ever a gift has been made by me or an offering (made by me) or my superiors satisfied by me and if there is any truth in me, let me be with one husband only.
I bow to this holy, godly goddess night who is now on the northern solstice; let my wish be satisfied.
Then did she making her body and soul pure, offer due worship to the goddess night and for the sake of her truth and chastity she had recourse to divination.
Show me the spot where stays he the king of gods. Show me truth by means of truth. Thus did she ask of Upashruti.
Yudhishthira said Tell me, O grandfather, in what kind of man or woman, O chief of the Bharatas, does the goddess of Prosperity always live.
Bhishma said About it, I shall describe to you what took place and what I have heard. Once on a time, the princess Rukmini put this question in the presence of Devaki's son.
Seeing ihe goddess of Prosperity, shining with beauty and gifted with the hue of the lotus, the mother of Pradyumna having the emblem of Makara on his banner, filled with curiosity, said these words.
Who are those beings whom you help and whom you serve? Who, again, are those whom you do not serve? O you who are dear to him who is the lord of all creatures, tell me this truly, O you who are equal to a great Rishi in penances and power.
Thus addressed by the princess, the goddess of Prosperity, with a face beautiful like the moon, and, actuated by grace in the presence of the deity having the emblem of Garuda on his banner, said these words in reply which were sweet and charming.
Shree said O blessed lady, I always live with him who is eloquent, active, attentive to business, free from anger, given to the adoration of the gods, endued with gratitude, has his passions under complete restraint, and is highminded in everything.
I never live with one who does not attend to business, who is an unbeliever, who causes an intermixture by his lustful habit, who is ungrateful, who is of impure deeds, who uses harsh and cruel words, who is a thief, and who cherishes malice towards his preceptors and other elders.
I never live in those persons who are gifted with little energy, strength, life, and honour, who are distressed at every, trifle, and who always indulge in anger. Nor do I ever live with those who think in one way and act in a different way.
I never live also with him who never wishes for any acquisition for imself, or him who is so blinded as to rest satisfied with the lot in which he finds himself without any exertion, or with those who are contented with small gains.
I live with those who perform the duties of their own order, or those who are conversant with the duties of virtue, or those who are given to the service of the aged, or those who have their passions under restraint, or those that are gifted with purified souls, or those who observe the virtue of forgiveness, or those who are able and prompt in action, or with such women as are forgiving and self-controlled.
I live with those women also who are given to truth and sincerity and who adore the gods. I do not live with those women also who do not look after household furniture and provisions scattered all around the house, and who always ulter words against the wishes of their husbands.
I always avoid those women who are fond of the houses of other people and who have no modesty. On the other hand, I live with those women who are devoted to their husbands, who are blessed in conduct, and who are always adorned with ornaments and well-clad.
I always live with those women who are truthful in words, who are handsome and lovely in appearance, who are blessed and whe are gifted with all accomplishments. I always avoid such women who are sinful and unclean or impure, who always lick the corners of their mouths, who have no patience or fortitude, and who are fond of dispute and quarrelling; who are indolent and sleepy and always inclined to lie down. I always live in conveyances and the animals that drag them, in maidens, in ornaments and good dresses, in sacrifices, in clouds charged with rain, in full-blown lotises. and in those stars that covers the autumnal sky. I live in elephants, in the cowpeng in good seats, and in lakes adorned with full-bloun lotuses.
I live also in such rivers as pass by with sweet murinurs, melodious with the music of cranes, having banks adorned with row of various trees, and resorted to by Brahmanas and ascetics.
I always live in those rivers also which havo deep and extensive waters rendered turbid by lions and elephants plunging into them for bathing or satisfying their thirst. I live also in angry elephants, in bulls, in kings, on the throne, and in good men.
I always live in that house in which the inmate pours libations on the sacrificial fire and adore kine, Brahmanas, and the gods. I live in that house where at the proper time offerings are made, to the gods, of flowers in course of worship.
I always live in such Brahmanas as are given to the study of the Vedas, in Kshatriyas devoted to the observance of virtue, in Vaishyas devoted to cultivation, and in Shudras devoted to the service of the three upper castes.
I live, with a heart firm and unshaken, in Narayana, in my embodied self. In Him exists virtue, full and perfect, devotion to the Brahmanas, and the quality of goodness.
Can I not say, O lady, that I do not live in my embodied form? That person in whom I live in spirit increases in virtue and fame and wealth and object of desire.
Yudhishthira said Who are worthy of being adored? Who are they to whom we should bow? How, Indeed, should we behave towards whom? What course of conduct, O grandfather, towards what classes of persons is considered faultless?
Bhishma said The humiliation of Brahmanas would humiliate the very celestials. By bowing to Brahmanas, one does not, O Yudhishthira, commit any fault.
They, indeed, deserve to be adored. They deserve to have our vows. You should bchave towards them as if they are your sons. Indeed, it is those wise men who upholds all the worlds.
The Brahmanas are the great causeways of Virtue about all the worlds. Their happiness consists in renouncing all kinds of riches. They are devoted to the vow of controlling speech.
They are agreeable to all creatures, and observe various excellent vows. They are the refuge of all creatures in the universe. They are the authors of all the regulations which govern the worlds. They are endued with great fame.
Penances are always their great riches. Their power consists in speech. Their energy emanates from the duties they observe. Knowing all duties, they are gifted with minute vision, so that they are cognizant of the subtlest consideration.
They are of righteous desires. They live in the observance of welldone duties. They are the causeways of Virtue. The four kinds of living creatures exist, depending upon them as their refuge.
They are the path or road along which all should go. They are the guides of all. They are the eternal upholders of all the sacrifices. They always upholds the heavy loads of fathers and grandfathers.
They never droop under heavy loads even when passing along difficult roads, like strong cattle. They are attentive to the requirements of manes and deities and guests. They are entitles to eat the first portions of Havya and Kavya.
By the very food they eat, they rescue the three worlds from great feat. They are, as it were, the Island for all worlds. They are the cyes of all persons gifted with sight.
The wealth they possess consists of all the branches of knowledge known by the name of Shiksha, and all the Shrutis. Gifted with great skill, they are conversant with the most subtile relations of things. They know the ends of all things, and their thoughts are always engaged upon the science of the soul.
They are gifted with the knowledge of the beginning, the middle, and the end of all things, and they are persons in whom doubts no longer exist on account of the certitude of their knowledge. They are fully aware of the distinctions between what is superior and what is inferior. They it is who acquire the highest end.
Shorn of altachments, purged of all sins, getting over all pairs of opposites, they are unattached to all worldly things. Deserving of every honour, they are always esteemed by persons gifted with knowledge and high souls.
They cast impartial looks on sandal paste and filth or dirt, on what is food and what is not food. They see with an equal eye their brown dresses of coarse cloth and fabrics of silk and animal skins.
They would live for days together without partaking of any food, and dry up their limbs by such abstention. They devote themselves earnestly to the study of the Vedas, controlling their senses.
They would make gods of those who are not gods, and not gods of those who are gods. Enraged, they can create other worlds and other Regents of the worlds than those who exist.
Through the curse of those great ones, the ocean become so saline as to be undrinkable. The fire of their anger yet burns in the forest of Dandaka, unquenched by time.
They are the gods of the gods, and the cause of all causes. They are the authority of all authorities. What man of intelligence and wisdom is there who would seek to humiliate them.
Amongst them the young and the old all deserve honours. They honour one another on account of distinctions in respect of penances and knowledge.
Even the Brahmana who is destitute of knowledge is a god and is a great instrument for purifying others. He amongst them, then, who is possessed of knowledge is a much higher god and like the ocean when full (to the brim).
Learned or unlearned, the Brahmana is always a great deity. Purified or not, Fire is ever a great god.
A blazing fire, even when it burns on a crematorium, is not considered as sullied on account of the character of the spot whereon it burns. Clarified butter looks beautiful whether kept on the sacrificial after or in a chamber.
So if the Brahmana be always engaged in evil deeds, he is still to be considered as deserving of honours. Indeed, know that the Brahmana is always a great god.
Yudhishthira said O best of Bharata's family and the foremost of great men, I wish to know what the fruits are of good deeds! Do you enlighten me.
Bhishma said I shall tell you what you have asked. Do you, O Yudhishthira, listen to this which forms the secret knowledge of the Rishis.
Listen to me as I explain what the long coveted ends, are which befall men after death. The fruits of whatever actions are performed by creatures in whatever bodies or forms of existence, are reaped by the doers while crcatures perform good or evil acts, they reap the fruits there of in similar states of succeeding lives. No act done with the help of the five organs of sensual perception, is ever lost.
The five sensual organs and the immortal soul which is the sixth, are its witnesses. One should devote his eye (to the service of others); one should devote his heart (to the same); one should utter sweet words: one should also follow and worship (one's guest). This is the sacrifice with five gifts. He who offers good food to the unknown, and tired traveller, fatigued by a long journey, acquires great merit.
Those who use the sacrificial platform as their only bed, obtain palatial mansions and beds (in subsequent births). He who wears only rags and barks of trees for dress, gets good apparel and ornaments.
One possessed of penances and having his soul on Yoga, gets vehicles and riding animals. The king who lics down by the side of the sacrificial fire, acquires vigour and valour.
The man who casts off the enjoyment of all delicacies, acquires prosperity, and he who abstains from animal food, obtains children and cattle.
He who lies down with his head downwards, or who lives in water, or who lives secluded and alone in the practice of Brahmacharya, acquires all the desired ends.
He who gives shelter to a guest and welcomes him with water to wash his feet as also with food, light and bed, acquires the merits of the sacrifice with the five gifts.
He who on the battlefield, lays himself down as a warrior on a warrior's bed, goes to those eternal regions where all the objects of desire are fulfilled.
A man, O king, acquires riches who makes charitable gifts. One gets obedience to one's command by the vow of silence all the enjoyments of life by practice of austerities, long life by Brahmacharya, and beauty, prosperity and immunity from discase by abstaining from injury to others.
Those who live on fruits and roots only, acquire Sovereignty, those who live on only leaves of trees acquire Residence in heaven.
A man, O king, is said to acquire happiness, by abstention from food. By eating herbs alone, one gets cows. By living on grass, one acquires the celestial regions.
By avoiding all intercourse with his wife and making ablutions three times a day and by inhaling the air only for purposes of maintenance one acquires the merit of a sacrifice. Heaven is gained by the practice of truth, and nobility of birth by sacrifices.
The Brahmana of pure practices who lives on water only, and performs the Agnihotra continually, and recites the Gayatri, acquires a kingdom. By abstaining from food or by restricting it, one acquires residence in heaven.
O king, by avoiding all but the prescribed diet while celebrating sacrifices, and by making pilgrimage for twelve years, one acquires a place better than the abodes reserved for heroes.
By reading all the Vedas, is immediately freed from misery, and by practising virtue in thought, one acquires the heavenly regions.
That man who shakes off the longing for happiness and material comforts-a thirst that is difficult of conquest by the foolish and which does not abate with the decline of physical vigour and which clings to him like a dreadful disease,-is able to secure happiness.
As the young calf is able to recognise its dam from among a thousand cows, so do the pristinc deeds of a man follow him.
As the flowers and fruits of a tree, unmoved by apparent influences, never miss their proper one season, so does Karma done in a pristine existence bring about its fruits in proper time.
With age, man's hair grows grey; his teeth become loose; his eyes and ears too become dim in action; but the only thing that does not decline is his desire for enjoyments.
Prajapati is pleased with those deeds which please one's father, and the Earth is pleased with those acts which please one's mother, and Brahma is pleased with those acts which please one's mother, and Brahma is adored with those acts that please one's preceptor. Virtue is honoured by him who honours these three. The acts of those who despise these three do not help them.
Vaishampayana said The princes of the line of Kuru became filled with surprise upon listening to this speech of Bhishma. All of them became pleased in mind and overpowered with joy.
As Mantras applied for gaining victory, or the performance of the Soma sacrifice made without proper gifts, or oblations poured on the fire without proper hymns, become fruitless and produce evil results, so sin and evil results originate from falsehood.
O prince, I have thus described to you this doctrine of the fruition of good and evil deeds, as recounted by the Rishis of old. What else do you wish to hear. O prince, I have thus described to you this doctrine of the fruition of good and evil deeds, as recounted by the Rishis of old. What else do you wish to hear.
Markandeya said : O conqueror of hostile cities, O hero in this connection, Sarasvati, when asked by that intelligent Rishi Tarkshya, said (the following). Hear it.
Tarkshya said: O blessed lady, what is the best thing for a man to do here on earth) and how he must act so that he may not deviate from (the path of) virtue. O beautiful lady, tell me all, so that being instructed by you I may not deviate from the path of my own duty (Dharma).
When and how must one offer oblations to the fire and when must he worship, so that his virtue may not be destroyed? O blessed lady, tell me all, so that I may live in this world without any passion, craving or desire.
Markandeya said : Thus questioned by that cheerful Rishi and having seen him eager to learn and at the same time possessed of great intelligence, Sarasvati spoke these virtuous and beneficial words to the Brahmana Tarkshya.
Sarasvati said : He who knows Brahma, he who perceives the Supreme with purity and equanimity goes to the celestials region and obtains the supreme bliss with the immortals.
Many large, beautiful and sacred lakes are there, abounding in fishes, flowers and golden lotuses. They are like holy shrines and their very sight drives away all grief.
Pious men, specially adored by the Apsaras, who are viriuous, well-adorned and goldencomplexioned, live in contentment on the banks of these lakes,
He who gives away cows (to the Brahmanas here) goes to the highest region. By giving bullocks he goes to the solar region, by giving ciothes he goes to the lunar region and by giving gold he goes to the region of the immortals.
He who gives away a beautiful cow with a fine calf, a cow which is easily milked and which does not run away lives in the celestials region as many years as there are hairs on the body of that cow.
He who gives a fine, strong, powerful and young bullock which is capable of drawing the plough and of carrying burdens goes to the region obtained by men who give away ten kine.
When a man gives away a well-caparisoned Kapila cow with money and with a bronze milk pot, he finds that cow, becoming a giver of boons, has come to his side by her own distinguished qualities,
He who gives away cows obtains so many merits as are the number of hair on the body of those cows. He also saves (from hell) his sons, grandsons and ancestors up to the seventh generation (upwards and downwards).
He, who presents to a Brahmana sesame made up in the form of a cow having horns made of gold with money and a brazen milk pail, goes easily to the region of the Vasus.
A man by his own acts falls into the dark depth of the lower region infested by evil spirits, as a ship (goes down) tossed by the tempest on the high sea. But gift of kine saves him in the next world.
He who gives his daughter in marriage in the Brahma form, who gives away land to the Brahmanas and duly makes other presents goes to the region of Purandara.
O Tarkshya, the virtuous man who continually offers oblations to the sacred fire for seven years sanctifies by his this action his seven generations upwards and downwards,
Tarkshya said: O beautiful lady, tell me who ask you the rules of the Agnihotra as explained in the Vedas. I shall learn from you the timehonoured rules for perpetually keeping the sacred fire.
Goddess Sarasvati explained that "O Sage! the person impure physically and mentally both viz who has unwashed hands, denied of conscious on Vedas and inexperienced to dealing with the essence of Vedas is unentitled to offer the oblation in the fire. The Gods are always interested to know the deposition of others, they prefer sanctity and this is the reason they do not accept the oblations offered by a man without obeisance.
A man having no expertise in Vedic hymns should not be appointed in the work of offering the oblations to gods, because it proves merely a futile exercise. O tearkshya! such a mari nor properly known to Veda is considered as alien to the offering projects. Hence, he is liot entitled to join with Agnihotra.
The people sacrosanct in heart by virtues of observing the austerity, who execute offering in their day to day exercise, accept only residual to the offering ; Access to the abode of cows field with pleasing fragrance and their eyes see a supreme soul, the truth.
Tarkshya said: O Goddess! having attracting complexion you are in the form of soul and the supreme wisdom inserted in metaphysics and the topics related to the consequence of action. You too are a goddess of conscience Assuming you in this both forms I ask the real identity of yours.
Sarasvati said : O sage! I am Sarasvati in the form of learning, came duly summon by the offering made by Brahmanas with a purpose of alleviating your lurking doubts. You are devotee, hence I have explained the above said topics solemnly because I exist in the internal disposition of devotees.
Tar enquired again O nice goddess! nobody here is worth comparison with you. You are perceived luminating like goddess Lakshmi. Your complexion with this supreme radiance is a divine one. You also hold the divine conscience concomitant to it. (I am curious to know its reason).
Sarasvati replied: O scholar! you really are great man. O great Bhramin! my divine complexion is due to noble deeds of performed by the persons engrossed with offering or accumulating the best thing to their account which automatically satiates and gives radiance to me.
scholar! put it properly in your understanding that the offerings made by Brahmins are consisting of the wooden products like Shruva, fuel, the glittering items like gold etc. and physical items like Brihi etc. These all items as a gross effect provide me with divine complexion and conscience both.
O Goddess! kindly describe that supreme position of emancipation where is left no place for agony for which sake the great sages imposed due checks on their sensories and the people of high degree patience inter into. This is because that supreme position as perceived to the yogis having expertise in Samkhya and Karma. I am absolutely alien to that element of emancipation.
Sarasvati replied : Position of Brahman all immortal is for which the yogis observed regular perseverance and consider austerity as only wealth and ultimately get-read of the net work of agony as a result of taking over that supreme position. The experts in Vedas shelter to that very supreme position.
A huge tree of cane in the form of cosmos within that supreme Brahman is existed. Its branches are unending and represent the luxuries and the words etc. are the fragrant giving the material pleasures added with this tree. The root to that cosmos formed tree is Avidya (ignorance). A number of reverse flowing continuously are in the form of temptation and luxuries. These rivers are emanated from the root of that ignorance. These rivers appear attractive having pure water with fragrance extraneously and float the satiating matters like water and as sweet as honey.
However, these all are incapable to give any fruitful result like fried barley, field with a number of pores like sweet bread, impure as the flesh, void like dry vegetable and generate malice to the heart and mind not lesser than marsh inspite of appearing like sweet dish, These are distinct to each other like sand particles and these flow inside the branches of that cane tree (Calamus).
O sage! the supreme position belongs to me which is duly worshipped by Indra, Agni and Vayu and other gods including Maruts through arranging several offerings in order to attain that supreme position known as Brahman.
Duryodhana said There is nothing to fear, O great king; nor should you grieve for us. We are capable, O king, of winning victory over our battle, O king.
When the slayer of Madhu came to the sons of Pritha wandering in exile in the forest with a large army capable of subjugating the kingdom of the enemies and when Kaikeya, Dhrishtaketu, Dhrishtadyumna of the race of Prishata and many other kings followed them to the sons of Pritha.
And when not far from Indraprastha there assembled together the car-warriors and having joined together, they blamed you along with the Kurus.
And when they, with Krishna at their head, paid homage to Yudhishthira, who was wearing deer skin, O Bharata, and when the rulers of men spoke of giving back the duties of a king (to Yudhishthira) and they longed to bring about the overthrow of yourself with all your followers.
Then were Bhishma, Drona and Kripa thus addressed by me, who heard this, through fear of the ruin of our cousins, Oking, "That the sons of Pandu will abide by the terms agreed to, is my opinion; our destruction does the son of Vasudeva desire.
That with the exception of Vidura, will you be slain, is my opinion; and Dhritarashtra, who knows the nature of virtue-that best one among the Kurus cannot possibly be slain.
O dear, having effected our extinction, Janardana desires to bestow on Yudhishthira the entire kingdom of the Kurus.
When the time comes, what should we do? Surrender or fly or shall we fight against the enemies and give up (all hopes of) our lives.
In a fight against them, defeat shall surely be ours; all the rulers are on the side of Yudhishthira.
On their being dispossessed of their kingdom, our friends are angry with us; and we are reviled by all the kings and by all our kinsmen.
There is no objection to our surrender; for men or our position seek peace from a long time; but I grieve for my father, that lord of men, who has his wisdom only for his eyes.
And who may for my doings be beset with troubles and endless woes. The enemies were opposed by your sons simply for our good; which is known to you before, O best among men.
The sons of Pandu, these mighty carwarriors, will have their revenge for their wrongs by the extinction of the race of the king Dhritarashtra with that of his ministers.
Then did Drona and Bhima and Kripa and the son of Drona thus speak, O Bharata, thinking me to be in the midst of great anxiety and with the senses tortured.
The enemies ready to fight need not be feared, 0 subduer of foes; for the foes when in the battle field are incapable of conquering us.
Each one of us by himself can conquer all the rulers of the earth. Let them come; we shall curb their pride by sharp arrows.
In days of old, all the rulers of the earth were conquered by the single Bhima seated on the single car, extremely wrathful on the death of his father.
That best one among the race of the Kurus, wrathful, killed many among them (enemies); them they out of fear sought the protection of this Devavrata.
That Bhishma is well capable to fight along with us and to conquer to enemies; therefore, O bull among the race of Bharata, let your fears be dispelled.
Such was the determination, at that time, of these ones of immeasurable prowess. In days of old the earth was under the possession of the enemies.
Now they are not capable of again conquering us; the Pandavas are now shorn of their wings and devoid of strength.
The earth, too, O bull among the race of Bharata, is now under our subjection and the rulers of the earth assembled are of the same mind with me in happiness or misery.
O subduer of foes, for my sake, the rulers of the earth, can enter into fireor even the ocean; know this, O you best among the race of Kurus.
In this case they laugh at you, who are grieved and like one insane and giving vent to many sorts of lamentations, struck with fear by the descriptions of the enemies.
Each of these kings by himself are capable of opposing the Pandavas. Every one considers himself all in all. Let the fear which has come on you be dispelled,
To conquer my entire army, which is endless, cannot be annihilated even by Brahma, who is born of himself.
That Yudhishthira foregoing his claims to the entire kingdom begs only five villages; he is afraid of my army and my prowess, O Lord.
The impression you have of the might of Vrikodara, the son of Kunti, has no foundation; you do not know my prowess, O Bharata.
My equal in a fight with the mace, there is none in the world; there has been none my equal, nor will there be any.
Suffering a lot of troubles and employing myself earnestly to my task, have I lived at the abode of my preceptor and learnt my lessons; therefore have I not the slightest fear from Bhima, nor from any other.
In a fight with the mace there is none equal to Duryodhana-this is sure; for he used to live with Sankarshana (his preceptor), good betide you.
In a fight I am Sankarshana's equal and in strength there is none my equal in the world; Bhima will not be able to bear the blows of my mace in battle.
Being enraged, the one blow that I shall deal Bhima, o king, will strike him severely and speedily send him to the palace of death.
I am desirous, O king, to see Vrikodara with the mace in his hand; this has been prayed for by me for a long time, this has ever been the desire of my heart.
Struck by me with the mace, Vrikodara, the son of Pritha, will fall lifeless on the ground with his body smashed.
Struck by a blow from my mace, even the Himavat mountain can be split up into a hundred thousand pieces.
It is very well known to both Vasudeva and Arjuna that it is certain that in a fight with the mace there is none equal to Duryodhana.
There let your fear proceeding from Vrikodara be dispelled; for I shall kill this one. Do not, O king, yield to grief.
He being slain by me, many car-warriors, educed with similar qualities, speedily throw down Arjuna, o bull among the race of Bharata.
Bhishma, Drona, Kripa, Drona's son and Bhurishrava, Shalya, the king of the Pragjyotish and Jayadratha, the king of the Sindhus,
Each one of these by himself is competent to kill the Pandavas, O Bharata, Acting together they will in an instant bring them to the abode of death.
There is no reason why the entire army of the kings on one side is incapable of conquering the single Dhananjaya. Covered by arrows shot by Bhishma a hundred times.
And by Drona, his son and Kripa, this son of Pritha will go to the region of the dead. Born of Ganga, our grandfather, too, is superior to the son of Shantanu, O Bharata.
Like a Brahmarshi ( a devotee of the first rank and order) he was born among men and is hard to be vanquished even by the gods. There is no slayer of Bhishma, Oking.
This boon was granted by his father who was gratified-'You will not die without your own desire. Drona was born of the Brahmarshi Bharadvaja in a water pot.
From Drona was born his son, well acquainted with the use of arins. This Kripa, too, is the foremost among the preceptors and was born of the great Rishi Gautama.
This one, endued with prosperity and born in a clump of heath, is incapable of being killed, such is my impression. Then, too, the father, mother and maternal uncle of Ashvathaman did not take their birth in a woman's womb.
That hero, too, is on my side. All these, o great king, are car-warriors equal to the gods themselves.
They are capable even of giving trouble to Shakra himself in battle. Arjuna is not capable even of gazing at any of them by himself.
And these tigers among men united together will kill Dhananjaya. Bhishma, Drona and Kripa together are equal to Karna, such is my opinion.
He has been told by Rama-you are equal to me, O Bharata. Two beautiful and blessed ear-rings Karna had from his very birth.
These two were asked by the great Indra himself for the sake of Sachi, O subduer of foes, in exchange, O great king of greatly terrific strength and infallible.
How can Dhananjaya escape (after a struggle with) from him who is thus protected; therefore is my victory certain, O king, as a fruit comes within the grasp of my two hands.
Our defeat and the success of enemies, too, are proclaimed in the world. In one day this Bhishma kills ten thousand (enemies), 0 Bharata.
The mighty bowmen, Drona, his son and Kripa, are equal to him (in this respect). Then, too, the ranks of the Sanshaptaka Kshatriya, O subduer of foes, these determined on the destruction of Savyasachin have made this resolution in their mind-Either we shall kill Arjuna or that one having the figure of a monkey on his flag will kill us.
Such are the kings (on my side); why do you all on a sudden express fear for the enemies. Bhimasena being slain, what other warriors will fight, O Bharata.
If you know any among the enemies (who will) thus tell me of him, O subduer of enemies. The five brothers along with Dhrishtadyumna and Satyaki these seven warriors whom you consider to be the best among the enemies and the accomplished warriors on our side are Bhishma, Drona, Kripa and others.
The son of Drona, Karna, Somadatta, Balhika, Shalya the king of the Pragjyotish, the two kings of Avanti and Jayadratha and Dushasana, Durmukha, Dussaha, O Lord of the world, Shrutayu, Shrutayu, Chitrasena, Purumitra, Vivanshati, Shala, Bhurishravas and Vikarna, your sons. These two can never be equal. Ten and one Akshauhinis have been brought together by me, Oking.
That of the enemies is less, it is only seven; why thus should defeat be mine; an army less by a third should be fought with, said Brihaspati. My army, o king, exceeds that of the enemy by a third.
Then again do I see the enemy without any accomplishment, O Bharata; while ours, many accomplishments.
O lord, knowing well all this the superiority of my army, O Bharata; and the inferior number of the Pandavas, it is not proper that you should lose your senses.
Having thus addressed, he asked again of Sanjaya, O Bharata, desirous of knowing more of the enemies thinking that the proper time has come.
Vaishampayana said : Having ranged in all directions and wandered on earth separately, those Parthas, the foremost of bowmen killing many deers, bear and buffaloes met together.
Seeing that huge forest abounding in many deer and wild animals, resonant with the shrill cries of birds and hearing the yells of the wild animals, Yudhishthira said to his brothers,
“Those birds and wild animals flying to the direction lighted up by the sun are emitting discordant cries and displaying excitement. This shows that this mighty forest has been invaded by the enemies.
Let us without delay desist; no more with game; my heart aches and seems to burn; clouding the intellect, the soul, in my body, seems to fly away.
Like a tank freed from serpents by Garuda, a pot drained of its contents by thirsty men, a kingdom shorn of its king and its prosperity this forest of Kamyaka appears to me.'
Thereupon those heroes drove towards their hermitage on mighty and beautifully made cars, drawn by exceedingly fleet horses of Saindhava breed and possessed of the speed of hurricane.
On their left side they espied a jackal yelling hideously. Marking it attentively the king (Yudhishthira), said to Bhima and Dhananjaya.
“This jackal of inferior breed, sneaking to our left side, is speaking a language, that clearly shows that violent oppression has been commenced by the sinful Kurus disregarding us.
Having given up the chase they in that great forest entered the grove containing their hermitage and there they saw their beloved one's maid, the girl Dhatreyika weeping and sobbing.
Then descending from the car and quickly approaching Dhatreyika, who was then greatly stricken with grief, Indrasena, O king, asked her (saying).
"Why do you weep lying down on earth and why is your mouth dried and pale? I hope the princess Draupadi has not been injured by any cruel wretch.
She is possessed of incomparable beauty, large eyes and is the second self of every one of those foremost of Kuru race. Dharma's son has grown so anxious that if the princess has entered into the earth or soared into heavens or has gone to the bottom of the deep, he and his brothers will go there in search of her.
Who could that fool be who could carry away the priceless jewel belonging to the powerful and ever victorious sons of Pandu, those repressors of foes, which is dear to them like the very life.
I cannot perceive (any one who could carry her) having (such powerful heroes) as her husband and who is like the walking embodiment of the sons of Pandu. Piercing whose body today, the dreadful and sharpened ends of shafts shall enter the earth?
Do not weep for her, O timid girl; know that Krishna shall come back even this very day. Having slain all their enemies the sons of Pritha shall be united with Yajnaseni."
Then rubbing her beautiful face Dhatreyika said to the charioteer Indrasena. “Disregarding the five Indra like princess Jayadratha has carried away Krishna by force. The way pursued by him still exists for the broken branches of the trees have not yet disappeared.
Therefore turn your cars and follow her speedily for the princess has not gone far by this time. Taking your handsomely made precious bows and quivers.
O warriors gifted with the strength of Indra and highly precious shafts, quickly proceed in quest of her, lest overpowered by ineanness and violence and being beside herself and with a dried mouth, she may give up her person to an unworthy person as the sanctified oblation is thrown into a mass of ashes. Let not the clarified butter be poured into an unigniting fire of paddy chaff and a garland of flowers be thrown into a cremation ground. Let not the Soma juice of a sacrifice be licked up by a dog through the carelessness of the officiating priest. Let not the lily be ruthlessly torn by a jackal walking for its prey in the deep forest.
Let no mean man touch with his lips the brilliant and charming face of your wife, delightful as the rays of the moon, having high nose and beautiful eyes like a dog licking ghee kept in a sacrificial pot. Go speedily by this way and let not time go before you."
Yudhishthira said: Go away, O gentle woman and govern your tongue; kings or princes who are inflated with the possession of power, are sure to come to grief.
Vaishampayana said : Saying this, they speedily went, wending the way pointed out to them, sighing hot and hard like snakes and twanging their large bows,
Then they saw dust raised by the hoops of the steeds belonging to his (Jayadratha's) soldiers; they saw also Dhaumya in the midst of (his) infantry bewailing and asking Bhima to go quickly.
Then with hearts not depressed the princes, consoling Dhaumya said, "Go back cheerfully', then they rushed furiously towards that army like hawks swooping down on their prey.
Endued with the strength of Indra, they had grown furious at the insult offered to Draupadi; but their anger was inflamed (the more) seeing Jayadratha and their sweet heart-seated in his car.
Vrikodara, Dhananjaya, the twins and the king, those mighty bowmen called out to the king of Sindhu to stop; (at which) the enemies lost all knowledge of directions.
Dhritarashtra said: O illustrious one, I did not like this business of gambling. O Rishi, I think I was made to give my consent having been drawn by Fate.
Neither Bhishma, nor Drona, nor Vidura, nor Gandhari, liked this game at dice. There is no doubt it was begot by Moha (delusion).
O illustrious one, O (Rishi), who delights in observing vows, knowing everything, but yet for the sake of paternal love. I was unable to abandon the senseless Duryodhana.
Vyasa said : O king, O son of Vichitravirya, what you say is right. We too know it for certain that the son is the greatest of all things. I here is nothing greater than the son.
Instructed by the Surabhi (celestials cow), Indra came to know that the son surpasses in worth other valuable possessions.
O king, I shall relate to you in this connection that excellent and best of stories, the conversation between Indra and Surabhi.
O king, O child, in the days of yore Surabhi, the mother of cows, was once weeping in the celestials regions. Indra took compassion on her.
Indra said: O blessed one, why do you weep? Is everything well with the celestials? Has any misfortune, however so little, befallen on the world of men or of the Nagas.
Surabhi said: O lord of heaven, I do not see any evil that has befallen you. I am aggrieved on account of my son. O Vasava, therefore I weep.
O chief of the gods, O lord of the celestials, see the (your) cruel husband-man belabouring my weak son with the wooden stick and oppressing him with the stick, for which my son is afflicted with agony and he is falling on the ground and is at the point of death. I am filled with compassion and my mind is agitated. One of those (in the plough) is the stronger (of the pair) and bears his burden of greater weight (with ease), but the other (my son) is lean and weak and but a mass of veins and arteries. O Vasava, he bears his burden with difficulty. Therefore, I am weeping. Being whipped again and again harassed exceedingly.
O Vasava, look, he is unable to bear the burden. Therefore, afflicted with grief for his sake, I weep in agony; and tears of sorrow roll down my eyes.
Indra said: O handsome one, thousands of your sons are oppressed (all over the world), why do you then grieve for one who is under inflictions?
Surabhi said: Though I have thousands of offspring, yet my affection flows equally towards them all. But, O Shakra, I feel greater compassion for one who is weak and honest.
Vyasa said: Having heard the words of Surabhi, Indra was much surprised. O descendant of Kuru, he became convinced that a son is dearer than one's own life.
Thereupon the illustrious chastiser of Paka (Indra) suddenly poured a very great shower of rains. Thus he caused obstruction to the husband man's work.
O king, as Surabhi said, your affection flows equally towards all your sons. Let it be greater towards those that are weak.
O son, as my son Pandu is to me, so are you and also greatly wise Vidura. It is out of affection I tell you all this.
O descendant of Bharata, You possess one hundred and one children. Pandu has only five. They are in misery and they are greatly afflicted.
"How might they save their lives how might they thrive?" Such thoughts about the distressed sons of Pritha make me aggrieved.
O king, if you wish to keep all the Kurus alive, let your son Duryodhana make peace with the Pandavas.
Vaishampayana said Having seen the two armies placed on the east and the west ready for the fearful fight, the holy Rishi Vyasa, the son of Satyavati, that foremost of all men learned in the Vedas, that grandfather of the Pandavas and the Kurus who knew the Past and the Present and the Future thus spoke in private to the king (Dhritarashtra) the son of Vichitravirya who was then distressed and afflicted with sorrow thinking of the evil propensities of his sons.
Vyasa said O king, the (last) moment of your sons and of other kings has arrived. They have assembled to fight and they will kill one another.
O descendant of Bharata, their (last) moment having arrived, they would now all perish. Reinembering the changes that are brought by Time, do not grieve.
O king, O child, if you wish to see them in battle, I shall bestow on you sight. Behold the battle.
Dhritarashtra said O foremost of Brahmarshis, I do not desire to see the slaughter of my friends and relatives. I shall, however, through your grace, hear the account of this battle, minutely described to me.
Vaishampayana said On his not wishing to see the battle but to hear of it, that giver of boons Vyasa bestowed a boon on Sanjaya.
Vyasa said ( king, this Sanjaya will describe to you this great battle. Nothing of the whole battle will remain unseen by him.
O king, possessing a possessing a celestial vision Sanjaya will narrate the battle to you. He will possess the knowledge of every thing regarding this battle.
Whether manifest or concealed whether occurring by day or by night, even what will be thought in the mind, will be known to Sanjaya.
Wcapons will not cut him, exertion will not cxhaust him, this son of Gavalgani will return from battle alive.
O foremost of the Bharata race, as for myself, I shall vad the fame of the Kurus and the Pandavas. Do not therefore grieve.
O foremost of men, this is destiny. You should not grieve. It is not to be prevented. As for victory, it would be there where righteousness would be.
Vaishampayana said That highly exalted and holy grand father of the Kurus, having said thus, again thus spoke to Dhritarashtra.
Vyasa said O king, there will be a great slaughter in this battle. I also see many omens that forebode evil.
Hawks and vultures and crows and herons and cranes are coming down on the top of trees and are assembling in great numbers.
These birds, becoming exceedingly glad at the prospect of the battle, are loO king down on the field of battle. Carnivorous beasts will feast on the flesh of elephants and horses.
Fearful herons, foreboding evil and uttering harsh cries, are going across the centre and are flying towards the south.
O descendant of Bharata, in both the twilights, morning and evening, I daily see the sun covered by headless trunks when rising or setting.
Three coloured clouds with their edges white and red and their middle black, charged with lightning and loO king like bludgeons, cover the sun in both the twilights.
I have seen the sun, the moon and the stars ablaze. No difference can be found in them in the evening, I have seen this all day and all night. All this forebodes evil.
Even in the night of the full moon in the month of Kartikeya the moon, having lost all its splendour, became invisible or looked like fire, the sky loO king like lotus.
many heroic rulers of earth, many kings and princes, possessing great bravery and weapons loO king like maces will all be killed. They will sleep covering the earth.
I during the night daily see in the sky the fearful cries of fighting boars and cats.
The images of gods and goddesses sometime smile, sometime tremble, and again vomit blood, perspire and drop down.
O king, drums without being beaten give out sounds. The great cars of the Kshatriyas move, though no animals are yoked to them.
Kokilas, wood packers, jaws, water cocks, parrots, crows, peacocks, all emit fearful cries,
Here and there everywhere horse men clad in armours and armed with weapons give out war cries. In the morning when the sun rises, hundreds of fights of insects are seen
O descendant of Bharata, in both the twilights, the four quarters appear to be ablaze. The clouds pour down dust and flesh.
O king, she who is celebrated over the three worlds and who is praised by the pious men, en that Arundhati (constellation) keeps Vasishtha on her back.
O king, the planet Shani appears with (the constellation) Rohini. The sign of the dear in the moon has deviated from its original position, a great evil is foreboded by all this.
Even when the sky is cloudless, even then fearful roars are heard there. The animals are all weeping and tears are falling fast from their eyes.
All men describe ourselves as highly fortunate. In sooth, however, there is no person more wretched than ourselves.
Though respected of all the world, O best of the Kurus, and though we have been born among men, O grandfather, having been begotten by the very gods, yet when so much sorrow has come to us, it appears, O reverened chief, that birth in an embodied form is the root of all sorrow! Alas, when shall we adopt a life of Renunciation which dissipates sorrow?
Sages of rigid vows freed from the seventeen (i.e., the five vital airs, mind, understanding, and the ten organs of knowledge and action), from the five shortcomings of Yoga (viz., desire, anger, covetousness, fear, and sleep), which form the chief causes (for subjugating man to repeated re-birth), and from the other eight, (viz., the five objects of the senses and the three qualities), have never to incur rebirth. When, O scorcher of enemies, shall we succeed in renouncing sovereignty for adopting a life of Renunciation.
Bhishma said Everything, O great king, has an end. Everything has limits assigned to it! Even rebirth, it is well known, has an end. In this world there is nothing unchangeable.
You think, O king, that this portion is a fault. that it is not true, regarding our present subject of discussion. You, however, know virtue, and have readiness. It is certain, therefore, that you will go to the end of your sorrow in time.
Individual with body, O king, is not the author of his merits and demerits. On the other hand, he becomes covered with the Darkness that is begotten by his merits and demerits.
As the wind (having no colour of its own) assumes the colour of the substances which it has seized and tinges the different points of the horizon, similarly Individual Soul, though himself colourless, assumes a colour on account of its being enveloped by Darkness and variegated by the fruits of action, and passes from body to body.
When Individual Soul succeeds in removing by means of Knowledge the Darkness which covers him in consequence of Ignorance, then immutable Brahma becomes manifest.
The Sages say that return to Immutable Brahma cannot be attained by Acts. Yourself, others in the world, and the gods too, should respect them who have acquired Liberation. All the great Rishis never desist from culture of Brahma.
Regarding it is cited that discourse which was recited (by Shukra) in days of old. Listen, O king, with rapt attention to the course of conduct that was followed by the Daitya Vritra after he was shorn of all his prosperity.
Depending only upon his intelligence, he did not grieve in the midst of his enemies, although he had been defeated, although he was friendless, and although he was deprived of sovereignty, O Bharata!
When in days of old Vritra was reft of sovereignty, (his preceptor) Ushanas said to him, I hope, O Danava, that on account of your defeat your cherish no grief.
Vritra said Forsooth, having understood, by the help of truth and penances, the coming and going of all living creatures, I have ceased to grieve or joy.
Urged by Times creatures sink helplessly in hell. Some again, the sages hold, go to heaven. All these pass their time happily.
Passing their fixed time in heaven and hell, and with some portion of their merits and demerits unexhausted, they again and again take birth, moved by Time.
Fettered by the bonds of Desire, creatures pass through numberless intermediate lives and fall helplessly into hell.
I have seen that creatures come and go even thus. The lesson taught in the Scriptures is that one's acquisitions tally with his acts.
Creatures are born as men or as intermediate animals or as gods and go to hell. Having acted in pristine lives in such a way as to deserve them, all creatures subject to the ordinances of the Destroyer, experience happiness and misery, the agreeable and the disagreeable. Having enjoyed the measure of happiness or misery commensurate with their acts, creatures always return by the old path, which is measured by the measure of acts. Then the illustrious Ushanas said to the Asura Vritra who was thus talking of the highest refuge of the creation, saying,-0 intelligent Daitya, why, O child, do you utter such foolish rhapsodies?
Vritra said You and also other sages know full well the severe penances which I practised from greed of victory.
Appropriating various scents and various sorts of tastes that other creatures had for enjoying, I swelled up with my own energy, assailing the three worlds.
Decked with numberless effulgent rays I used to pass through the skies incapable of being defeated by any creature and fearing none.
I acquired great prosperity through my penenaces and lost it again through my own deeds. Depending on my fortitude, however, I do not grieve for this change.
Desirous of fighting the great Indra, the great ruler of the celestial region, I beheld in that battle the illustrious Hari, the powerful Narayana, He who is called Vaikuntha, Purusha, Ananta, Shukla, Vishnu, Sanatana, Munjakesha, Harishmashru, and the Grandsire of all creatures.
Forsooth, there is still a residue of the rewards of that penance represented by a sight of the great Hari! On account of this unspent residue that I have become desirous of asking you, O illustrious one, about the fruits of action.
Upon which order (of men) has been placed high Brahma prosperity? In what manner, again, does high prosperity fall off?
From whom do creatures originate and live? Through whom again do they act? What is that great Fruit by acquiring which a creature succeeds in living for good as Brahma?
By what Act or by what Knowledge can that fruit be acquired? You should, O learned Brahmana, expound these to me!
Described by me, O foremost of kings, listen, with rapt attention, O best of men, with all your brothers, to what the sage Ushanas then said after he had been thus addressed by that king of Danavas.
Described by me, O foremost of kings, listen, with rapt attention, O best of men, with all your brothers, to what the sage Ushanas then said after he had been thus addressed by that king of Danavas.
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Sanjaya said When king Sudakshina and the heroic Shrutayudha had been slain, your warriors inflamed with wrath, furiously rushed against the son of Pritha.
The Abhishahas, the Surasenas, the Shibis and the Vasatis, o king, then began to pour upon Dhananjaya a veritable shower of arrows.
The of Pandu consumed sixty thousands of the these and other warriors, with his arrows; and then the rest greatly frightened, began to fly away like smaller animals flying away from the tiger.
But soon turning back, they surrounded Partha on all sides, who was slaying his foes in battle and trying to obtain victory over them.
Then as they made quickly towards himself, Dhananjaya, with arrows shot from his Gandiva bow, began to cut down their heads and arms.
The field of battle was thickly strewn over with felled heads; and fights of vultures and crows and ravens formed its cloudy canopy.
Beholding their troops thus extirpated by Arjuna, Shrutayusha and Achyutayush, excited with rage and fury, began to fight vigorously with the former.
Those two heroes endued with prowess, pride and strength of arms and both born in noble families, began to scatter their arrows right and left.
With great agility, O mighty monarch, desirous of winning great fame and slaying Arjuna and doing good to your son,
Inflamed with rage, they covered Arjuna with a thousand winged shafts of depressed knots, like clouds filling a lake with torrents of rain.
Thereafter that foremost of car-warriors Shrutayusha excited with wrath, struck Dhananjaya with a well-tempered and wellsharpened lance.
Thus sorely wounded by his powerful adversary, that subduer of the foes viz., Arjuna was overwhelmed with a swoon, confounding thereby Keshava himself.
At this crisis that mighty car-warrior Achyutayusha struck the son of Pandu with a trident of exceeding sharpness.
Thus he seemed to pour acid upon the wounds of the illustrious son of Pandu; thus deeply pierced, Pritha's son caught hold of his flag-staff for supporting himself.
Thereupon, O ruler of men, a loud and deafening roar was uttered by all your troops, for they considered Dhananjaya to be slain.
Then seeing Partha losing consciousness, Krishna was very much distressed; and then he began to comfort Dhananjaya with words soothing and agreeable.
Then those foremost of car-warriors, Shrutayusha and Achyutayush of true aim, scattering their showers of arrows on all sides in that battle, made Dhananjaya and the son Vasudeva of the Vrishni race and their car, carwheels, Kuvaras, steeds, flag-staff and banner, disappear from the view. All this indeed seemed wonderful.
Then, O Bharata, recovering slowly, like one coming back from a visit to the regions of Death, Vibhatsu.
Saw his chariot and Keshava shrouded with a net-work of arrows; then beholding his two opponents standing before him like two blazing fires.
The mighty car-warrior Partha invoked into existence the terrible Shakra weapon. From that weapon issued out thousands of arrows.
Those arrows then struck those two fierce bowmen Shrutayusha and Achyutayush; and the arrows shot by these latter, being cut-off by those of Partha, began to drop down through the sky.
Then Pandu's son checking the force of all arrows directed towards him with that of his own shafts, began to run hither and thither over the field encountering mighty car-warriors.
Then those two heroes deprived of their arms and heads, by the arrows of Arjuna, fell down on the carth like mighty trees broken down by the wind.
The slaughter of Shrutayusha and Achyutayush caused a surprise like to what men would fell if the ocean be dried up.
Then, having slain fifty car-warriors, the followers of those two princes, Pritha's son plunged into the army of the Bharatas, crushing down numerous elephants and warriors (at each step).
Beholding Shrutayusha slain, O Bharata, the enraged Niyutayush and Dirghayusha, the sons of the former two heroes both foremost of men, assaulted the son of Kunti, afflicted with calamity that had befallen their sires they proceeded, scattering arrows of diverse description.
But Arjuna now excited to the highest pitch of fury, with his arrows of depressed knots, sent them instantly to the abode of Death.
Then the foremost Kshatriyas of your army were not able to oppose Pritha's son who had been agitating the troops like an elephant agitating a lake over-grown with lotuses.
Then thousands of well-trained elephant riders belonging to the divisions of the Angas, excited with rage, O king, surrounded the son of Pandu, with their elephant forces.
Commanded by Duryodhana, the easterners, the southerners and other kings hearded by the ruler of the Kalingas surrounded Arjuna with their elephants huge as hills.
But with the arrows shot from his Gandiva bow, Aruna quickly cut-off their heads and arms decked with ornaments, as they were rushing against him.
Strewn over with their heads and arms decked with Angadas, the Earth appeared as if covered with golden stones and numerous snakes.
Arms severed by means of arrows and heads lying crushed, appeared like birds shot down from the top trees.
Pierced with thousands of shafts and covered with profuse blood, elephants looked like mountains during the rainy season, with red-chalk solution streaming down their sides.
Others slain by the whetted arrows of Vibhatsu, lay prostrate on the field of battle. Numerous Mlechhas, riding on the backs of elephants, of ugly appearances.
Attired in various kinds of garments and, O king, armed with numerous weapons and weltering in blood, appeared beautiful, as they lay on the ground deprived of life by means of various kinds of shafts.
Thousands of elephants with their bodies mangled and their riders and those who followed them, having been struck with the arrows of Pritha's son, vomitted blood.
Or uttered yells of agony, or fell down or careered wildly in all directions. Numerous other elephants greatly frightened, crushed their own ranks.
Many other elephants armed with weapons and fierce like snakes of virulent poison, also did the same. Numerous furious Yavanas, Paradas, Shakas, Balhikas and Mlechhas born of the cow (of Vasishtha) possessed of fearful eyes, accomplished in smitting, looking like emissaries of Death, all versed in the use of illusive powers of the Asuras.
Many other Dravatisaras, Daradas, Pundras, thousands in number in bands of hundreds and thousands and together forming a force that was innumerable.
Began to pour on the son of Pandu their sharp arrows. Those Mlechhas also versed in all modes of war, began to shower on Arjuna their countless shafts.
Dhananjaya also poured his arrows or them in quick succession, and the arrows discharged from the Gandiva bow appeared like fights of locusts, as they flew through the air.
Having with his arrows created shade of over the troops like to that of the clouds, Dhananjaya slew, by the dint of his weapons, all the Mlechchas, having heads completely shaved or partially shaved of cover with matted hair, filthy in their mode of living and of malicious countenances.
Pierced with hundreds of shafts, those rangers of the mountains. Those dwellers of caves, began to fly away from the field of battle out of sheer fear.
Ravens, Kankas, birds and wolves, with great delight, then began to drink the blood of the elephants, horses and their Mlechchas riders, as they lay postrate on the field being cut down by the sharp arrows of Pritha's son.
Arjuna then caused a river to flow on the field of battle, of which (slain) foot-soldiers, car-warriors, horses and elephants formed and embankments; shower of shafts formed the rafts (wherewith to cross it); hair of (slain) combatants formed the moss and the weed floating on the moss and the weed floating on the surface; and blood formed its surging billows; and that river was dreadful and fierce to look at. The fingers cut-off from the arms of warriors constituted its smaller fishes; it was as dreadful as the Destroyer himself at the end of a Yuga; the bodies of (slain) elephants chocked its flow and that river of blood proceeded towards the kingdom of Yama. The carth was deluged with the blood flowing from the bodies of slain princes, elephants horses, car-warriors and horsemen.
Its uplands and low-lands could not be distinguished, as if Vasava had poured a torrent of rain over it.
Six thousand brave warriors and many other Kshatriyas were dispatched by that foremost of Kshatriya Arjuna as to the abode of Death.
Thousands of elephants equipped according to rule, being pierced with numerous arrows. Lay prostrate on the field like so many mountains struck down by the thunder bolt. Then Arjuna careered over the field slaying horses, car-warriors and elephants. Like an elephant in rut crushing a forest of reeds.
Just as fire helped forwarded by the wind, burns down a forest abounding in trees, creepers, brush-woods, dry fuels and grass, so, that fire viz., the enraged Dhananjaya, the son of Pandu, having arrows for his flames and helped forward by the Krishna-wind, consumed the forest constituted by your troops.
Emptying the terraces of the cars, Arjuna over-spread the earth with the corpses of men. In that confused encounter Dhananjaya seemed to dance wielding his bow in his hand.
Deluging the ground with blood drawn by means of shafts resembling the thunderbolt itself. Dhananjaya, inflamed with wrath, plunged deep into the ranks of the Bharata troops. When he thus advancing, Shrutayudha the ruler of the Ambashtha's then opposed him.
Thereupon, O sire, when he was thus exerting himself against Arjuna, the latter with sharp arrows furnished with wings made of Kanka feathers, speedily cut down his horses.
was Then with other arrows cutting off his bow, Arjuna began to career over the field. Thereat the ruler of the Ambashthas, with eyes rolling in rage, took up his mace.
And assaulted in that battle Pritha's son and also the mighty car-warrior Keshava. Then O Bharata that hero, up-lifting and striking with his mace.
Checked the progress of Arjuna's car and with it began to strike Keshava; beholding Keshava struck with the mace, that slayer of hostile heroes.
Arjuna, O Bharata, excited to the highest pitch of anger, showered over that foremost of car-warriors viz., the ruler of the Ambasthas wielding the mace, numerous shafts furnished with golden wings, like the mass of clouds enshrouding the risen sin. Thereafter with other arrows, Pritha's son splintered into pieces the mace of that illustrious warrior; indeed this feat appeared to be marvellous. Then beholding that mace of his cut down and taking up another heavy one.
The ruler of the Ambashthas began to strike Vasudeva's son and Arjuna, incessantly. Thereat Arjuna with a couple of razor-headed arrows cut-off his upraised arms weilding the pole of Indra; and then with another winged shaft be cut off his head. Then that king, O monarch, fell down on the earth creating a loud noise.
Like a standard raised in honour of Indra falling down, when the ropes tying it to the engine (on which it is posted) are cut-off. Then plunging deep into the division of cars and surrounded by hundreds upon hundreds of elephants and steeds, the son of Pritha looked like the sun covered with thick masses of clouds.
Vaishampayana said, Hearing these words of Arjuna, O chastiser of foes, the mighty-armed and broad chested, Nakula, temperate in speech and possessed of great wisdom, with copper coloured face, looked at the king, that foremost of all righteous persons, and spoke the these words, assailing his brother's heart (with reason).
Nakula said Even the gods had placed their fires in the reign called Vishakha-yupa, Know, therefore, O king, that the gods themselves depend upon the fruits of action!
Observing the Vedic ordinances (of the Creator as declared in the Vedas), the Pitris, who support (by rain) the lives of even all disbelievers, are, O king, engaged in action.
They are, indeed, consummate atheists who do not accept the injunction of the Vedas (which inculcate action). By following Vedic injunctions in all his acts, the person that is learned in the Vedas, attains, O Bharata, to the highest region of heaven by the way of the deities. All persons acquainted with Vedas have declared the life of a householder to be superior to all the (other) modes of life.
O king, the person who in sacrifices give away his fairly acquired wealth to these Brahmanas who are well conversant with the Vedas, and contracts his soul, is, O monarch, regarded as the true Renouncer.
He, however, who, disregarding the life of a householder, the source of much happiness, adopts the next mode of life,-Renunciation, O monarch, is Renouncer possessed by the quality of darkness.
That man who is houseless, who roves over the world like a mendicant who has the foot of a tree for his refuge, who observes the vow of silence, never cooks for himself, and tries to control his senses, is, O Partha, a Renouncer observing the vow of mendicancy.
That Brahmana who, disregarding anger and joy, and especially deceitfulness, always devotes his time to the study of the Vedas, is a Renouncer observing the vow of mendicancy.
The four different modes of life were at one time weighed in the balance. The wise have said, O king, that when the life of a householder was placed on one scale, it required the three others to balance it.
Marking the result of this examination by scales, O Partha, and seeing further, O Bharata, that the life of a householder alone contained both heaven and pleasure, the great Rishis and the persons conversant with the ways of the world followed it.
He, therefore,O foremost of Bharata's race, who follows this mode of life, thinking it to be his duty and abandoning all desire for fruit, is a true Renouncer, and not that man who having clouded understanding goes to the forest abandoning home.
A person, again, who, putting on the external marks of righteousness, fails to conquer his desires even while living in the forest, is bound by Death with his deadly fetters round the neck.
Acts which are the outcome of vanity product no fruit. Those acts however, O monarch, which are the outcome of the spirit of Renunciation, always bear abundant fruits.
Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness,-these are always the virtues recommended by the Rishis.
The householder performs acts intended for Pitris, gods, and guests, this mode of life alone, O monarch, contains the threefold objects.
The Renouncer that rigidly follows this mode of life, in which one is free to do all acts, has not to meet ruin either here or hereafter.
The holy Lord of all creatures, of righteous soul, created creatures with the purpose that they would worship him by sacrifices with profuse presents.
Creepers, trees, deciduous herbs, and clean animals, and clarified butter, were created as materials of sacrifice.
To a householder the performance of sacrifice is fraught with impediments. For this, that mode of life is described as exceedingly difficult and unattainable.
The householders, who, possessed of wealth and corn and animals, do not perform sacrifices commit, o king, eternal sin.
Amongst Rishis, there are some who consider the study of the Vedas to be a some sacrifice; and who consider contemplation to be a great sacrifice which they perform in their minds.
The very gods, O king, seek the companionship of such a holy person, who on account of his following such a way which consists in the concentration of the mind, has become equal to Brahma.
By refusing to spend in Sacrifice the various kinds of wealth which you have collected from your enemies, you are only displaying your want of faith!
I have never seen O monarch, a king living as a householder renouncing his wealth in any other way except 'in the Rajasuya, the Ashvamedha, and other kinds of Sacrifice!
Like Shakra, the king of gods, O sire, perform those other sacrifices that are lauded by the Brahmanas!
The king, through whose negligence the subjects are plundered by robbers, and who does not offer protection to those whom he is called upon to rule is said to be the personated Kali.
If, without giving away horses and kine, and female slaves and elephants adorned with trappings, and villages, and populous countries, and fields, and houses, to Brahmanas, we retire into the forest with hearts not overflowing with friendly feelings towards kinsmen, even we shall be, O king, like so many Kali Kshatriyas.
Kshatriyas who do not practise charity and give protection (to others), commit sin. Woe to thein hereafter and not bliss.
If, O lord, without celebrating great sacrifices and the rites in honour of your deceased manes, and if, without bathing in sacred waters, you lead the life of a mendicant, you will then meet with destruction like a sinall cloud, separated from a mass and driven by the winds. You will then fall off from both worlds and will be born in the Pishacha order.
A person becomes a true Renouncer by casting off internal and external attachments, and not simply by leaving home for dwelling in the forest,
A Brahmana who follows all the ordinances in which there are no obstacles, does not fall off from this or the other world.
Observing the duties of one's own order, respected by the ancients and practised by the best of men,-who is there, ( Partha, that would grieve, o king, for having killed in battle his enemies elated with prosperity, like Shakra killing the forces of the Daityas?
Having, while observing Kshatriya duties, subjugated the world by the help of your prowess, and having made presents unto persons conversant with the Vedas, you can, O king, go to regions higher than heaven itself. You should not, O Partha, indulge in grief.'
Vaishampayana said : O great monarch, that damsel observant of vows, began with a pure heart, to propitiate that vow observing Brahmana.
O king of kings, that foremost of Brahmanas sometimes saying “I will come in the morning" made his appearance in the evening or at night.
(But) that damsel at all hours entertained him with excellent food, drink and bed.
And her hospitality towards him as regards his food, seat and bed increased rather than decreased day by day.
Even if the Brahmana reproved, found fault with and spoke harsh words, to her, Pritha did not do anything disagreeable to him.
At several times the Brahmana came after the appointed time or did never come at all and (on many occasions) asked for food when it could only be procured with utmost difficulty.
(But at all these times) Pritha said "everything is ready," and placed the meal before him. And like a disciple, like a daughter or like a sister, with a pure heart.
That faultless jewel of a damsel, O king of kings, caused the satisfaction of that foremost of the Brahmanas as he liked.
That most exalted of the twice-born ones was highly pleased with her manners and character and on account of her ministrations tried his very best for her welfare.
And O Bharata, her father asked her every morning "O daughter, is the Brahmana satisfied with your ministrations?”
And that renowned damsel replied “yes very much". Thereupon, the high-minded Kuntibhoja felt a great joy.
When on the expiration of a whole year, that best of devotees could not find any cause to be dissatisfied with Pritha, devoted to his service.
That Brahmana, then, with a joyful heart said to her “O gentle and graceful maid, I have been highly pleased with your ministrations.
O auspicious girl, ask for (such) a boon as is very difficult for men to receive in this word, by virtue of which you will be able to ecclipse all the ladies in fame.
Kunti said: O best of those versed in the Vedas, all my desires have been gratified in as much as you as well as my father are pleased with me. So, O Brahmana, I think I have already received boons.
The Brahmana said: O gentle girl of sweet smiles, if you do not desire for boons from me, then take this Mantra for invoking the gods.
Whatever god you may invoke by (uttering) this Mantra, he will be, O gentle girl, quite under your control.
Whether he desires or not, that god, (whom you may invoke) by virtue of the mantra (will come to you) in a gentle guise and like a slave will be subject to you.
Vaishampayana said : Then O king, afraid of being cursed by that foremost of the twice-born ones, that faultless girl could not refuse him a second time.
Then, O monarch, that Brahmana initiated that girl of faultless proportions into the Mantras, placed in the beginning of the Atharvaveda.
O lord of kings, having thus initiated her (into the mantras), he said to Kuntibhoja, “O Monarch, being always duly worshipped and gratified by your daughter I have lived happily in your house. I will now depart". Saying this he vanished away.
The king was wonder-struck at beholding him vanish at that very spot. He then properly adored Pritha.
Sanjaya said Thereupon the troops on your side who were most invincible in battle, having placed Karna in the front part (of the army) and returning back, engaged in a battle that looked like the war between the celestials and the Asuras.
Then the multitudes of elephant-warriors, the car-warriors, the foot-soldiers and the horsemen, who were roused by the sound of conches, as well as by the roars of elephants, men, cars and horses and filled with great rage, stood on the face of the antagonists and continued to slaughter them.
In that fierce battle, numerous elephants, cars and horses, as well as slaughtered by the foremost of horses with their sharp battle axes, scimitars, axes and men were several sorts of shafts, as also with their conveyances.
The earth looked most resplendent with the severed heads of persons scattered over her, that resembled either the lotus, or the sun, or the moon in splendour and also that were furnished with the white teeth, excellent faces, eyes and noses and that and ornamented with beautiful ear-rings, upon their ears.
Thus thousands of elephants and men and horses were slaughtered by means of hundreds of spiked maces, short bludgeons, arrows, called Shakti and lances, as also by the hooks, Bhushandis and clubs which caused the torrents of a river of blood flow down.
Then that entire body of slain car-warriors, men, horses and elephants, that were all slaughtered by the antagonists and thus were most terrific to look at, lying (upon the field) with their gaping wounds, seemed to be like the kingdom of the prince of the Dead at the time of the utter destruction of all creatures.
Thereupon, O god among men, your troops and your sons, those foremost of the Kuru race, who are like the sons of the celestials, having placed at the front of the battle the heroes of immeasurable prowess, all rushed against that descendant of the Shini race (Satyaki).
Then that force, which was filled with men, the best of horses, cars and innumerable elephants and that sent forth an uproar resembling the roar of a vast ocean of salt and also that looked like the army of the Asuras or of the celestials and again, that was most terrifying to look at, looked most resplendent with extraordinary beauty.
Thereupon the son of Ravi (Sun), who was like the chief of the celestials (Indra) in prowess, struck that best of the Shini race, who also resembled the younger brother of the Tridashas (celestials), by means of arrows, that had the splendour of the rays of the sun, in the field of battle.
Thereafter that foremost one of the Shini race, with threat activity, wholly covered, in the field of battle, that chief among men, along with his car, horses and charioteer, with numerous arrows, that were as fierce as the virulent poison of the snake, in that dreadful field of battle.
Then the most expert car-warriors, who are your friends, being attended by their elephants, cars, horses and the foot-soldiers, with immense activity, rushed against Vasusena, that foremost of car-warriors, who was then highly oppressed with the shafts, shot by that chief of the Shini race.
That army, which was like a vast ocean and dispersed in all directions, was wholly inade to run away from the battle by the Pandava heroes, headed by the sons of Drupada, with extraordinary quickness. On this occasion, a great slaughter of men, cars, horses and elephants took place.
Thereupon those two best of all persons, Arjuna and Keshava, who were resolved upon slaughtering all their antagonists, after having finished the worship of lord Bhava, according to the ordained rites and also having performed their daily prayer ceremonies, with great rapidity proceeded against your force.
Then their antagonists, namely the Kuru warriors, highly gratified at heart, looked upon that car, that had its rattle resembling the uproar of the masses of clouds and also whose banners and standards were being by the air and to which again, beautiful white horses were yoked and moreover, that was proceeding towards them like the very Death himself.
Thereupon Arjuna, after having stretched his bow, called Gandiva, as if dancing upon the car, spread showers of arrows all over the firmament and the different points of the horizon, as well as all the subsidiary points of the compass.
After this, he (the son of Pandu, Arjuna) smote down numerous cars, that resembled the celestial balloons and that were furnished with all their equipments and also that were adorned with the weapons and standards, along with the charioteers themselves, by means of diverse kinds of arrows even as the great tempest disperses the congregated masses of clouds.
He then led, to the abode of Death by means of his numerous arrows, large numbers of elephants, along with their riders, that were equip with the most beautiful flags, weapons and standards, as also numerous horsemen and horses and many foot-soldiers.
Thereupon Duryodhana, unattended by any body else, rushed against that most powerful car-warrior, who was like the very Death himself and who was filled with great wrath and who, again, was most invincible in battle, smiting him with his numerous straight arrows.
Arjuna, on the other hand, after having destroyed his (antagonist's) bow, charioteer, horses and the standard by means of seven sharp shafts, severed his (foe's) umbrella by means of another winged arrow.
Then he (Arjuna), finding an opening in his antagonist, shot the foremost of his arrows, that was powerful enough to take away the very life itself (of the person struck with it), at Duryodhana. This the son of Drona severed into seven fragments.
Thereupon the son of Pandu, having first cut-off the bow of the son of Drona and slaughtered his horses, that were the best of their species, by means of his arrows, again, shattered that formidable bow belonging to Kripa.
Then he (the son of Pandu), having severed into pieces the bow, owned by the son of Hridika, cut-off his standard and slaughtered his horses. Again, he, cutting off the bow of Dushasana, rushed against the son of Radha,
Thereupon Karna, having abandoned Satyaki and penetrated Arjuna with three sharp shafts most activity, pierced Krishna with twenty other arrows; and again, penetrated the son of Pritha often and often.
Karna, resembling Indra himself, when he is greatly filled with wrath, felt no fatigue while he was shooting large numbers of arrows in the field of battle, slaughtering the antagonists.
Thereupon Satyaki, having advanced to him, pierced Karna with ninety-nine sharpheaded and dreadful arrows and again, struck him with one hundred others.
Afterwards all the best heroes among the Parthas continued to oppress Karna greatly. Thus Yudhamanyu, Shikhandin, the sons of Draupadi, as well as all the Prabhadrakas.
And also Uttamanjas and Yuyutsu along with the twin brothers and the several divisions of the Chedis, the Karushas, the Matsyas and the Kaikeyas.
And Chekitana, who was possessed of immense prowess and the king of righteousness (Yudhishthira), observing the most excellent vows, all these heroes, perfectly aggrandised them by their cars, horses and elephants, as well as by their foot-soldiers, possessing fierce strength.
They all, having surrounded Karna on all sides, poured forth showers of numerous kinds of arrows upon him; and they, then having addressed him in a very harsh language, all deterinined to bring about the fall of Karna.
Then Karna, having severed into several fragment that shower of weapons by means of his sharp-headed arrows, cast away his foes with the help of his prowess in the use of weapon even as the wind uproots the tree that stands in its way.
Karna, who was highly enraged, was found to slaughter large numbers of car-warriors, elephants along with their riders, horses with men riding upon them, as well as throngs of foot-soldiers.
Then the entire army of the Pandavas, being thus slain by the prowess of those weapons belonging to Karna and being deprived of wcapons and also having had their limbs torn and shattered, almost fled away from the field of battle.
Thereupon Arjuna, smiling for a time and smiting down in return the weapons of Karna by means of the weapons of his own, shrouded the different points of the horizon, the entire firmament and the earth will the showers of arrows.
Some of the arrows, shot by Arjuna, dropped down upon the earth like the maces; and some, like the spiked clubs; and other fell like the Shataghnis; whereas several other shafts fell down upon the ground like the most dreadful thunderbolt.
That force, belonging to the Kauravas, that consisted of numerous foot-soldiers, horses, cars and elephants and that were being slaughtered with the above weapons, that seemed to shut up the eyes, roved about (in the field of battle) ceaselessly and roared most loudly.
Thereupon the battle became most dreadful, as numerous horses, men and elephants were continually slaughtered. Then, again, a large number of them, highly afflicted with the arrows and struck with terror, fled away from the field of battle,
Thus whilst the battle raged most fearfully amongst your troops, who most were enthusiastic with the desire of victory, the Sun, approaching the setting mountain, entered into it.
O great monarch, we could not behold anything in the field, either favourable or unfavourable, owing to the thick darkness and especially on account of the dust,
O descendant of the Bharata race, then the most powerful bowman (belonging to the Kuru army), being afraid of a battle that would take place in the night, made retreat from the field of battle, accompanied by all their combatants.
Thereupon, O monarch, at the fall of night when the Kaurava divisions had all field away (from the field), the sons of Pritha, highly gratified to attain the victory, retired to their own cainps.
And they (the Pandava troops) continued to mock at the antagonists by raising various sorts of sounds with all their musical instruments and also by sending froth leonine-roars and uproars; and moreover, they praised both Achyuta and Arjuna.
Thus when that force of the Kauravas was routed by those heroic warriors, all the troops, as well as the lords of men, began to utter benedictions upon the Pandavas.
Thereupon, when the hostile army had made their retreat from the field, the Pandava warriors as well as the lords of men, became highly gratified and having retired to their camps, passed the night most cheerfully.
Thereafter large numbers of Rakshasas and Pisachas, as well as numerous other beasts, came to that dreadful field of battle, the looked like the sporting ground of Rudra himself.
Bhishma said Again, laughing at Vali who was sighing like a snake, Shakra addressed him for saying something more painful than what he had said before.
Shakra said Formerly, attended by a train consisting of thousands of vehicles and kinsmen, you used to march, burning all the worlds with your splendour and disregarding us all.
You are now, however, deserted by both kinsmen and friends. Beholding this miserable condition of yours, do you or do you not indulge in grief?
Formerly all the worlds were under your sway and great was your joy. I ask, do you or you not grieve now, for this loss of your splendour?
Vali said Regarding all this as transitory,-due, indeed, to the course of time,-I do not, O Shakra, grieve. These things have an end.
These bodies of creatures, O king of the celestials, are all transitory. Therefore, 0 Shakra, I do not grieve. Nor is this form due to any fault of mine.
The animating principle and the body come into existence simultaneously for their own nature. They grow together and meet with destruction together.
Having obtained this form of birth I have not been enslaved by it for good. Since I know this, I have no cause for sorrow.
As the final place of all rivers is the ocean, so the end of all embodied creatures is death. Those persons that know this well are never stupefied, O holder of the thunder-bolt. 10. They, however, who, overwhelmed with Darkness and loss of judgement, do not know this, they whose understanding is lost, sink under the load of misfortune.
A person wins a keen understanding, succeeds in dissipating all his sins. A sinless person acquires the quality of Goodness, and having acquired it becomes cheerful.
They, however, that deviate from the quality of Goodness, and go through repeated re-births, are obliged to indulge in sorrow and grief, led on by desire and the objects of the senises,
I neither dislike nor like success or defeat, regarding the attainment of all objects of desire, life, or death, the fruits of action that are represented by pleasure or pain.
When one kills another, he kills only that other's body. That man who thinks that it is he who kills another, is himself killed. Indeed, both of then do not know the truth, viz., he who kills and he who is killed.
O Maghavat, that person, who having killed or defeated any one brags of his manliness, should know that he is not the actor, but that the act has been performed by another who is the real agent.
When it is asked that who is it that brings about the creation and destruction of things in the world, it is generally thought that some person has caused it. Know, however, that the person who is so known has a creator.
Earth, light or heat, ether, water, and wind form the fifth-from these do all creatures originate. (When I know this) what sorrow can I feel?
One who is endued with great learning, one who is not much learned, one who is strong, one who is destitute of strength, one who is beautiful, and one who is very ugly, one who is lucky, and one who is not blessed by fortune, are all carried away by Time, which is too deep to be measured by its own energy. When I know that I have been defeated by Time what sorrow can I feel.
One that burns anything burns a thing that has been already burnt. One who kills, only kills, a victim already killed. One who is destroyed, has been before destroyed. A thing that is acquired by a person is what is already arrived and intended for his acquirement.
This Time is like an ocean. There is no island in it. Its other shore is beyond reach. Its boundary cannot be seen. Thinking even deeply, I do not see the end of this continuous steam that is the great ordainer of all things and that is, forsooth celestial.
If I did not know that it is Time which destroys all creatures, then, perhaps, I would have experienced the emotions of joy, pride and anger, O husband of Shachi.
Have you come here to condemn me, having come to know that I am now assuming the form of an ass that lives upon chaff and that is now passing his days in a lonely spot remote from the dwellings of men.
If I wish, even now I can assume various dreadful forms, seeing any one of which you would immediately fly away from my presence.
It is Time that gives every thing and again takes away everything. It is Time that ordains all things. Do not, O Shakra, brag of your manliness.
Formerly, O Purandara, whenever, I used to be angry everything used to become agitated. I know, however, O Shakra, that eternal attributes of all things in the world.
Do you also know the truth. Do not allow yourself to be filled with wonder. Prosperity and its origin are not under one's control.
Your mind is like that of a child. It is the same as it was before. Open your eyes, O Maghavat and acquire an understanding which is sure and true.
In days gone by, that gods, men, the Pitris, the Gandharvas, the Nagas, and the Rakshasas, were all under my control. You know this, O Vasava.
Having their understandings overcome by ignorance, all creatures used to flatter me, saying,-Salutations to that cardinal point where Virochana's son Vali may now be living, O husband of Sachi, I do not at all grieve when I think of that honour. I am not sorry for this fall of mine. My understanding is very strong here, viz., that I will abide by the sway of the Ordainer.
It is seen that some one of nobly born highly beautiful and powerful, lives in misery, with all his counsellors and friends. This happens because it has been so ordained.
Likewise, some one born in an ignoble race, devoid of knowledge, and with even a stain on his birth, is seen, O Shakra, to live happily with all his counsellors and friends. This also happens because it has been so oridained.
An auspicious and beautiful woman, O Shakra, is seen to pass her life miserably. Likewise, ugly woman with every inauspicious mark is seen to live in great happiness.
That we have now become so is not owing to any act of ours, O Shakra. That you are now so is not owing, O holder of the thunderbolt, to any act of yours?
You have not done anything, O you of a hundred sacrifices, for which you are now an enjoying this prosperity. Nor have I done anything for which I have now been shorn of prosperity. Prosperity and adversity come in succession.
I now see you blazing with splendour, endued with prosperity, possessed of beauty, placed at the head of all the gods, and thus roaring at me.
This would never be but for the Time standing near after having attacked me. Indeed, if Time had not attacked me I would have today slain you with only a blow of my fists albeit you are armed with the thunder.
This, however, is not the time for displaying my prowess. On the other hand, the time that has come when I should conduct myself with peace and tranquillity. It is Time which establishes all things. Time acts upon all things and brings about their final consummation.
I was the adored king of the Danavas. Consuming all with my energy, I used to roar in strength and pride. When Time has attacked even myself, who is there whom he will not attack.
Formerly, O king of the gods, singly I bore the energy of all the twelve illustrious Adityas with yourself amongst them.
It was I that used to bear up water and then to shower it as rain. O Vasava! It was I who used to give both light and heat to the three worlds.
It was I who used to protect and it was I that used to destroy. It was I who gave and it was I who took. It was I who used to bind and it was I who used to unbind. In all the worlds I was the one powerful master.
That sovereign control which I had, O king of the gods, is now gone. I am now attacked by the foreces of Time. Those things, therefore, are no longer seen to shine in me.
I am not the actor. You are not the actor. None else, O husband of Sachi, is the doer. It is Time, O Shakra, that protects or destroys all things.
Persons well-read in the Vedas say that me is Brahma. The fortnights and months are his body. That body is clothed with days and nights as its dresses. The seasons are his senses. The year is his mouth.
Some people, on account of their superior intelligence, say that the entire universe should be conceived as Brahma. The Vedas, however, teach, that the five sacs that cover the Soul should be known as Brahma.
Brahma is deep and inaccessible like a deep ocean. It is said that it has neither beginning nor end, and that it is both indestructible and destructible.
Though it is by nature without attributes yet it enters all existent objects and as such is clothed with attributes. Those persons who know truth consider Brahma as eternal.
Through the force of Ignorance, Brahma makes the attribute of materiality to invest the Chit or Soul which is immaterial spirit. Materiality, however, is not the true attribute of the Soul.
Brahma in the form of Time is the refuge of all creatures. Where can you go transcending that Time? Time or Brahma, indeed, cannot be shunned by running nor by standing still.
All the five senses cannot perceive Brahma. Some have said that Brahma is Fire ; some that he is Prajapati, some that he is the Seasons; some that he is the Month; some that he is the Fortnight; some that he is the Days; some that he is the Hours; some that he is the Morning; some that he is the Noon; some that he is the Evening, and some that he is the Moment. Thus various people speak variously of him, who is one. Know that he is Eternity, under whose control exist all things.
Many thousands of Indras have gone away, O Vasava, cach of whom was endued with great strength and prowess. Similarly you also, O lord of Shachi, shall have to pass away.
The omnipotent Time will destroy you too, O Shakra, who are endued with swelling might and that are the chief of the deities, when your hour comes.
Time carries away all things. Therefore, O Indra, do not brag! Time cannot be quieted by either you or me or by those gone before us.
This kingly prosperity which you have acquired and which you consider incomparable, had formerly been possessed by me. It is unsubstantial and unreal. She does not live long in one place.
Indeed, she had lived in thousands of Indras before you, all of whom, again, were, very much superior to you! Unstable as she is, leaving me she has now approached you, O king of the gods.
Do not, O Shakra, brag again! You should become tranquil! Knowing you to be full of vanity, she will very soon leave you.'
Sanjaya said After the heroic Shalya, that flower of the court, had been killed your ariny were dispersed like a huge tree broken by the force of the storm.
Seeing the army routed, the great carwarrior, Kritavarına, opposed the hostile force in that battle.
Seeing the Satwata hero, O king, standing in battle like a hill though struck with arrows (by the foe), the Kuru heroes, who had fled away, rallied and came back.
Then, O king, an encounter which took place between the Pandavas and the Kurus who were determined upon meeting with death.
Wonderful was that fierce encounter which took place between the Satwata hero and his foes, since alone hc opposed the invincible ariny of the Pandavas.
Seeing this most difficult feat friends, filled with delight, set up leonine shouts that sceined to reach the very heavens.
At those sounds and Panchalas, O foremost of Bharata's race, were filled with fear. Then Satyaki, the grandson of Shini, came there.
Approaching the powerful king Kshemakirti, Satyaki killed him with seven keen arrows.
Then the intelligent son of Hridika, rushed quickly against the best of Shinis, that mightyarmed warrior, as the latter came discharging his whetted shafts.
Those two bowmen, those two foremost of car-warriors roared like lions and met each other, both being armed with best of weapons.
The Pandavas, the Panchalas and the other warriors, witnessed that terrible encounter between the two heroes.
Those two Vrishni and Andhaka heroes, like two elephants filled with delight, struck each other with long arrows and arrows with calf-toothed heads.
Moving about in various ways the son of Hridika and that foremost of Shini's race soon covered each other with showers of arrows.
The arrows discharged forcibly from the bows of the two Vrishni heroes were seen by us in the sky to resemble fights of quickcoursing insects.
Approaching the powerful Satyaki of true prowess, the son of Hridika struck the four horses of the former with four keen arrows.
Enraged at this like an elephant struck with a lance, the long-armed Satyaki struck Kritavarman with eight best arrows.
Then Kritavarman struck Satyaki with three arrows whetted on stone and shot off his bow drawn to its fullest stretch and then cut of his bow with another arrow.
Casting off his broken bow, that Shini hero quickly took up another with an arrow set on it.
Having taken up that best of bows and stringed it, that foremost of all bowmen, that warrior of great energy, intelligence and strength, unable to bear the cutting of his bow by Kritavarman, quickly and furiously rushed against the latter.
With ten keen arrows that Shini chief then struck the driver, the horses and the standard of Kritavarman.
At this, O king, the great bowinan and carwarrior Kritavarman, beholding his golddecked car made driverless and horseless, was filled with rage. Taking up a pointed lance, he discharged it with all might at that best of Shini's race, desirous of killing him.
Striking that lance with many keen arrows, Satyaki sundered it off into pieces and caused it to fall down. Stupefying Kritavarinan of Madhu's race with another broad-headed arrow he then struck Kritavarman on the chest.
Deprived of his horses and driver in that battle by Yuyudhana, skilled in weapons, Kritavarınan came down on the Earth.
The heroic Kritavarman, having been deprived of his car by Satyaki in that single combat, all the (Kaurava) soldiers were possessed by a great fear.
A mighty fear overtook your sons, when Kritavarman was thus made steedless and driverless and carless.
Beholding that chastiser of foes made steedless and driverless, Kripa, O king, rushed at that best of Shini's race, desirous of killing him.
Taking Kritavarman upon his car before all the bowmen, the mighty-armed Kripa took him away from the battlefield.
After Kritavarman had been made carless and the grandson of Shini had grown powerful on the field, the entire army of Duryodhana took to their heels.
The enemy, however, did not see it for the Kuru army was then covered with a cloud of dust. All your warriors fled, O king, except king Duryodhana.
Beholding his own army thus routed he quickly rushed and assailed the victorious enemy, alone opposing them all.
Filled with rage, that invincible warrior assailed with keen arrows all the Pandus and Dhrishtadyumna the son of Prishata and Shikhandin and the son of Draupadi and the large numbers of the Panchalas and the Kaikeyas and the Somakas.
With strong determination your powerful son stood in battle. even as blazing and mighty fire on the sacrificial platform purified with mantras, king Duryodhana moved in the field, in that battle.
His enemies could not approach him then, like creatures unable to approach the Death. Then the son of Hridika came there, on another car.
Narada said O Srinjaya, we heard that Nabhaga's son Ambarisha, who, single-handed, fought a thousand times against thousand kings, was also carried away by Death.
He simultaneously attacked his enemies who desired to obtain victory over him, who were accomplished in fighting with weapons and who had assaulted him with fierce yells.
Subduing them with his prowess and by the strength of his weapons, he cut-off their umbrellas, weapons, standards and chariots and deprived them of their lives. Thus he relieved himself of all his anxieties.
Then desirous of saving their lives, those defeated king, putting off their coats of mail implored the mercy of that compassionate monarch and sought his protection saying, “We surrender ourselves."
Thus having brought them under his control and having conquered this world, he celebrated a hundred desirable sacrifices, in accordance with the ordinances of the Shastras, O sinless one.
At those sacrifices of his, people partook of edibles possessed of all delicate qualities. Therefore most of the Brahmanas were greatly gratified and were most excellently worshipped.
Sweetmeat, Purikas, Pupas, Saskulis of excellent taste and large size, Karambhas, Prithumridikas and various kinds of wellprepared edibles, various sorts of Supas, Maireyas, Pupas, Ragakhandavas and diverse king of confectionery, well-dressed, delicate and savoury and clarified butter and honey and milk and water and tasteful curds and fruits and esculent roots-these things were there eaten by the regenerate castes.
And men who were addicted to drink wines, drank, in proper time, various kinds of intoxicating drinks, for the sake of the pleasures they produced and then sang and played upon their musical instruments.
Some perfectly toxicated sang songs and were greatly delighted; and some reeled on the ground; some applauded the son of Nabhaga in panegyrics and some danced in thousands.
In those sacrifices, Ambarisha gave as gifts the kingdoms of hundreds and thousands of kings to the ten million priests engaged in his sacrifice.
Having celebrated diverse sacrifices the king gave unto the Brahmanas as sacrificial presents numerous princes and kings whose coronal locks had been purified by the sacred bath, all furnished with golden armours, all having white umbrellas held over their heads, all mounted on golden chariots, vested in superb garments and having large retinues and all bearing their scepters and possessing their treasuries. 'None amongst the men of olden times did, nor those to come will do.'
What king Ambarisha, profuse in his sacrificial present's has done. Even thus did the mighty sages, gratified with him, applauded him.
O Srinjaya, when even such a king who was 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 sacrifices and made no sacrificial gifts, saying, 'O Shvaitya.'
Sauti said : O ascetic Rishi, about this time the two sisters one day saw Uchaishrava approaching towards them.
(It was the horse) who was worshipped by the celestials, who was the gem among all horses, who rose at the churning of the ocean for the Ambrosia,
Who was divine, graceful, ever-young, irresistible, vigorous, who was creator's masterpiece and who was blessed with all the auspicious marks.
Why and where did the celestial churn the ocean for the Ambrosia, in which did rise, as you say, this best of steeds, so powerful and resplendent? Tell me this.
Sauti said: There is a very great mountain, called Meru of blazing and effulgent appearance. The rays of the sun are scattered away when they fall on its golden summit.
Decked with gold and exceedingly beautiful, this mountain is frequented by the Devas and Gandharvas; it is immeasurable and unapproachable by men of many sins.
It is illuminated with many medicinal plants and fearful beasts of prey roam on its heights.
It is unapproachable even by mind; it is graced with many trees and stream-lets and resounds with the sweet melody of innumerable birds.
It stands high for infinite ages. Once did the celestials sit on its golden summit and held a conclave.
They, who had practised penances and observed vows, came in quest of the Ambrosia. They consulted together about the possession of the Ambrosia and seeing them in this mood Narayana addressed Brahma saying;
"Churn the ocean with both the Devas and the Asuras. By doing so, the Ambrosia and all drugs and gems will be obtained. O celestials, churn the ocean and you will get the Ambrosia.
Vaishampayana said "The powerful chief of the Yadus, having gone to Indra's Tirtha, bathed there according to due rites and distributed wealth and gems amongst the Brahmanas.
There the chief of the celestials had performed a hundreds horse-sacrifices and given immense wealth to Brihaspati.
Indeed, through the assistance of Brahmanas conversant with the Vedas, Shakra performed all those sacrifice there, according to rites sectioned by the scriptures. Those sacrifices were performed on a liberal scale. Horses of all breeds were brought there. The gifts to Brahmanas were immense.
Having duly completed those hundred sacrifices, O chief of the Bharatas, Shakra passed by the name of Shatakratu.
That auspicious and sacred Tirtha, capable of dissipating every sin. came to be called after his name as Indra-Tirtha.
Having duly bathed there, Baladeva worshipped the Brahmanas with excellent food and raiments. He then went to that auspicious and foremost of Tirthas called after the name of Rama.
The highly blessed and ascetic Rama of Bhrigu's race, repeatedly conquered the Earth and killed all the foremost of Kshatriyas.
Then Rama performed in that Tirtha a Vajapeya sacrifice and a hundred horse sacrifices through the assistance of his preceptor Kashyapa. There, as sacrificial fee, Rama gave to his preceptor the whole Earth with her oceans.
The great Rama, having duly bathed there, made presents to the Brahmanas, O Janamejaya and adored them. Having made diverse presents consisting of various kinds of gems, kine, elephants, female slaves, sheep and goats, he then retired into the woods.
Having bathed in that sacred and foremost of Tirthas that was the resort of gods and Rishis. Baladeva duly adored the ascetics there, and then went to the Tirtha called Yamuna.
The highly effulgent and blessed son of Aditi, Varuna, had in days of yore performed in that Tirtha the Rajasuya sacrifice, O king.
Having in battle subjugated both men and celestials and Gandharvas and Rakshasas, Varuna, O king, that slayer of hostile heroes, celebrated his grand sacrifice in that Tirtha. Upon the commencement of that foremost of sacrifices a baitle took place between the gods and the Danavas, terrorising the three worlds.
After the termination of that foremost of sacrifices, viz., the Rajasuya (of Varuna), a terrible battle, O Janamejaya, ensued amongst the Kshatriyas.
Having worshipped the Rishis there, the ever liberal and powerful Baladeva, inade many presents to those that desired them.
Filled with joy and lauded by the great Rishis, Baladeva, that hero ever decked with garlands of wild flower and possessed of eyes like lotus leaves, then went to the Tirtha called Aditya.
There, O best of kings, having performed a sacrifice, the worshipful and effulgent Sun, obtained the sovereignty of all luminous bodies (in the universe) and acquired also his great energy.
There, in that Tirtha situate on the bank of that river, all the gods with Vasava at their head, the Vishvedevas, the Maruts, the Gandharvas, the Apsaras, the Island-born Vyasa, Shuka, Krishna the slayer of Madhu, the Yakshas, the Rakshasas and the Pisachas, O king and various others. thousands in numbers, all crowned with ascetic success, always live. Indeed, in that auspicious and sacred Tirtha of the Sarasvati, Vishnu himself having in days of yore slain the Asuras, Madhu and Kaitabha, had, O chief of the Bharatas, performed his ablutions.
The Island-born Vyasa also, O Bharata, having bathed in that Tirtha, acquired great Yoga powers and Siddhi.
Having bathed in that very Tirtha with a concentrated mind, the Rishi Asita-Deval also obtained great Yoga powers.
Shuka said While living satisfying duly the duties of the forest life, how should one, who tries to attain to that which is the highest object of knowledge, set his soul on Yoga according to be best of his power?
Vyasa said Having acquired purity by the practice of the first two modes of life, viz., Brahmacharya and domesticity, one should, thereafter, set his mind on Yoga in the third mode of life. Listen now with rapt attention to what should be done for attaining to the highest object of acquisition.
Having conquered all shortcomings of the mind of heart by easy means in the practice of the first three modes of life, one should pass into the best and the highest of all the modes, viz., Sannyasa or Renunciation.
Do you then pass your days, having acquired the purity. Listen also to me. One should, alone and without anybody to help him or bear him company, practise Yoga for achieving success.
One who practises Yoga without any one in his company, who sees everything as repetition of his own self, and who never discard anything, never falls away from Liberation. Without keeping the sacrificial fires and without a fixed dwelling, such a person should enter a village for only begging his food.
He should provide himself for the day without keeping any thing in store for the morrow. He should practise penances, with heat fixed on the Supreme. Eating little and that even under proper restrictions, he should not take more than one meal in a day.
The other marks of a mendicant are the human skull, protection under trees, rags for wearing, companionless solitude, and indifference to all creatures.
That person into whom words enter like terrified elephants into a well, and from whom they never return to the speaker, is fit to lead this mode of life which had Libcration for its end.
The mendicant should never mind the evil deeds of any person. He should never hear vilifications of others. He should especially guard against reviling a Brahmana.
He should always say only what is pleasant to the Brahmanas. When anything is said against him, he should remain perfectly silent. Such silence is the medical treatment prescribed for him.
That person for whose single self the spot he occupies becomes like the eastern sky, and who can regard as perfectly lonely a spot teeming with thousands of men and things, is considered by the gods to be a true Brahmana.
The gods know him for a Brahmana who puts on whatever comes by the way, who lives upon whatever he gets, and who sleeps on what ever spot he finds.
The gods regard him as a Brahmana who fears company like a snake; the full measure of gratification (from foods and drinks) as of hell; and women as a corpse.
The gods know him as a Brahmana who is never glad when honoured and never angry when insulted, and who has given assurances of mercy to all creatures.
One following the last mode of life should not regard death with joy. Nor should he regard life with joy. He should only wait for his hour like a servant waiting for his master's command.
He should purify his heart of all shortcomings. He should purify his speech of all faults. He should purge himself of all sins. Shorn as he is of enemies what fear can attack him.
He who fears no creature and whom no creature fears, can have no fear from any quarter, freed as he is from every form of mistake.
As the foot-prints of all other creatures moving upon legs are engulfed within those of elephants, likewise all ranks and conditions are absorbed within Yoga.
Similarly, every other duty and observance is encompassed within the one duty of abstention froin injury. He who avoids injuring other creatures, lives an eternal life of joy.
One who abstains from injury, who regards all creatures impartially, who is devoted to truth, who is gifted with fortitude, who has his senses under restraints, and who extends protection to all beings, attains to a peerless end.
The state of death cannot with selfknowledge, who is shorn of fear, desire and expectancy. On the other hand, such a person conquers death.
The gods know him for a Brahmana who is freed from attachments of every kind, who practises penances, who lives like space which while containing everything is yet unattached to all things, who has nothing which he can call his own, who reads a lonely life, and who possesses equanimity of soul.
The gods regard him as a Brahmana whose life is for the practice of righteousness, whose righteousness is for the behoof of them who wait dutifully upon him, and whose days and nights exist only for acquiring religious merit.
The gods regard him as a Brahmana who is shorn of desire, who never struggles (for worldly emoluments), who never lowers his head to any one, who never flatters another, and who is shorn of all sorts of attachment.
All creatures are filled with pleasure at the prospect of happiness or miserable at the prospect of grief. The man of faith, therefore who should feel sorry at the prospect of afflicting other other creatures, must abstain absolutely from all acts.
The gift of assurances of harmlessness to all creatures is superior in point of merit all other gifts. He who, at the beginning, promises abstention from injury, acquires Liberation whence is the assurance of harınlessness to all creatures.
That man who does not put into his open mouth even the five or six inouthfuls which are sanctioned for the forest recluse, is said to be the navel of the world, and the refuge of the universe. The fire occupies the head and other limbs, as also the acts good and bad.
Such a man, who performs a sacrifice in his own self, makes a libation of his senses and mind into the fire which lives within the limited space of his own heart. On account again of his pouring such a libation into such a fire within his own self, the universe with all creatures including the very celestials, becomes pleased.
They, who know the Sentiency which is endued with effulgence, which is covered with T: three sheaths, which has three qualities for its characteristics, to be Ishvara partaking of that which is highest, viz., the nature of the Supreme Soul, are respected of all the worlds. They very gods with all human beings applaud their merits.
He who succeeds is seeing in the Soul which lives in his own body all the Vedas, ether and the other objects of perception, the rituals of the scriptures, all those entities which are perceptible in sound only, and the superior nature of the Supreme Soul, adored of the very gods as the foremost of all beings.
He who sees in the Soul which lives within his body that foremost of beings which is not attached to the Earth, which is not attached to the Earth, which is immeasurable in even the limitless sky, which is made of gold, which is begotten of the egg and lives within the egg, which is equipped with many feathers, and which has two wings like a bird, and which is rendered effulgent by many rays of light is adored of the very gods as the foremost of all beings.
The very gods adore him in whose understanding is set the wheel of Time, which is constantly revolving, which knows no deterioration, which devours the span of existence of every creature, which has the six seasons for its naves, which is equipped with twelve radii consisting of the twelve months, which has excellent joints, and towards whose gaping mouth goes on this universe.
The Supreme Soul is the huge unconsciousness of dreamless sleep. That Unconsciousness form the body of the universe. It pervades all created things. Sentiency occupying a portion of that capacious unconsciousness, pleases the gods. These last, being pleased, gratify the open mouth of the unconsciousness.
Endued with effulgence as also with the principle of eternity, Sentiency is without a beginning. It wins infinite regions of eternal happiness. He whom no creature fears, has never to fear any creature.
He who never does anything blameable and who never censures another, is said to be a truly twice-born one. Such a man succeeds in seeing the Supreme Soul. He whose ignorance has been removed and whose sins have been washed away, never enjoys either here or hereafter the happiness that is enjoyed by others.
A person following the fourth mode of life wanders on the Earth like one not attached to anything. Such a person is shorn of anger and crror. Such a person regards equally a clod of earth and a lump of gold. such a man never keeps anything in store for his use. Such a person has no friends and enemies. Such a person does not care praise or blame, and the agreeable and the disagreeable.
Sanjaya said Then, O mighty monarch, all those warriors accomplished in smiting down the foe and united together, began to fight with Yuyudhana quickly discharging numerous arrows.
Then Drona pierced Satyaki with seven and seventy shafts of great sharpness; Durmursana pierced him with twelve and Dussaha with ten shafts.
Vikarna pierced Satyaki with thirty whetted shafts furnished with wings of Kanka feather, on his lift side and on the centre of his chest.
o sire, Durmukha then pierced Sini's grandson with ten shafts, Dushasana pierced him with eight and Chitrasena with a couple of arrows.
Then with a mighty shower of arrows Duryodhana, O king, afflicted that mighty carwarrior the descendant of Madhu's race. O king, other heroic warriors followed his example.
Thus opposed on all sides by your sons, all mighty car-warriors, he of the Vrishni race began to pierce them all in return with distinct groups of straight-going shafts.
Satyaki pierced the son of Bharadvaja with three arrows, Dussaha with nine, Vikarna with twenty-five, Chitrasena with seven.
Durmarsena with twelve, Vivinsati with eight, Satyavrata with nine and Vijaya with ten shafts.
Then that mighty car-warrior Satyaki, having pierced Rukmangada, stretching his bow quickly assailed your son Duryodhana who also was a mighty car-warrior.
Then with his arrows Satyaki deeply pierced the king of all creatures who is regarded as he best car-warrior in all the worlds. Thereupon a battle commenced between them.
Then those two mighty car-warriors discharging sharp arrows and placing other arrows on the bow-string, rendered each other invisible in battle.
Satyaki then pierced sore by the king of the Kurus, appeared highly beautiful. He shed blood copiously like a sandal tree discharging its sap.
r'ierced with myriads of shafts by him of the Satvata race, your son appeared beautiful like a golden stake set up at a sacrifice.
Thereafter, Oking, that descendant of Madhu's race, with a razor-headed shaft, cutoff in battle the bow of the Kuru king that best wielder of the bow, smiling all the while.
Then he pierced the king whose bow had been severed, with numerous shafts. Thereat mangled with the arrows of his light-handed enemy.
m In that battle, he could not bear this sign of the success of his enemy. Then taking up another bow of great toughness and golden staff.
He pierced Satyaki quickly with a group of hundred arrows. Pierced deeply by that great bowman endued with might, viz., your son, Satyaki.
Under the influence of wrath began to afflict your son severely. Beholding the king thus afflicted, your other sons all mighty carwarriors.
Covered Satyaki with a shower of mighty arrows. Thus covered by your sons, all mighty car-warriors.
Satyaki piercing each with five arrows, again pierced each with seven shafts. He then quickly pierced Duryodhana with eight swiftcoursing arrows.
Then smiling he cut-off Duryodhana's bow that used to inspire terror into the hearts of the enemy. Then with his arrows, he cut down the latter's standard and the elephant of pearls embossed thereon.
Then slaying with four sharp arrows the four horses of Duryodhana, that illusirious warrior felled the charioteer of the latter with a razor-headed arrow.
After this, filled with delight he began to cover the king of the Kurus, that mighty carwarrior, with numerous arrows, all capable of penetrating to the very vitals.
Thus pierced by the excellent shafts of the grandson of Sini, Oking, your son Duryodhana suddenly fled away from the field of battle.
He then ascended the car of Chitrasena that great bowman. Then cries of Alas and Oh were uttered by your troops as they beheld the king in that battle.
Devoured by Satyaki, like Soma in the skies devoured by Rahu. Then hearing that woeful exclamation, the mighty car-warrior Kritavarman.
Quickly proceeded to the spot where that mighty-descendant of Madhu's race, was fighting. He came stretching his bow and urging his steeds.
And encouraging his charioteer with the words. Proceed in haste, Proceed in haste. Beholding him come like the Destroyer himself with mouth wide open.
O mighty Monarch, Yuyudhana addressed his charioteer saying-Yonder is the heroic Kritavarman rushing at me on his chariot.
Encounter this foremost all wielder of bow and drive your car before him.” Then urging to the top of their speed those horses duly equipped.
The charioteer drove the car towards the king of the Bhojas held in high honor by all bowmen. Then highly excited and looking like two blazing fires.
Those two foremost of men encountered one another like two tigers endued with great agility. Then Kritavarman wounded the grandson of Sini with twenty-six.
Sharp arrows all well-whetted; and his charioteer with five shafts. With four excellent shafts he pierced the four steeds of the Satvata hero, steeds whose teeth were graceful and that were of the Sindhu breed. Then stretching his mighty-bow of golden back, that one of golden standards.
Decked with golden Angadas and clad in a golden mail, covered Satyaki with arrow of golden wings. Thereafter the grandson of Sini quickly sped numerous shafts at Kritavarman, as he was longing to have a sight of Dhananjaya. Pierced deeply by his powerful adversary, that scorcher of foes.
Began to tremble like a mountain during an earth-quake. Then Stayaki of prowess incapable of being baffled quickly pierced his four steeds with sixty-three and his charioteer with seven sharp arrows. Then Satyaki placed on his bow string a shaft furnished with golden wings.
That emitted great effulgence and looked like an enraged snake; that arrow that resembled the the dart of Death, wounded Kritavarman sorely.
Then that fierce arrow, penetrating through the effulgent and gold-decked armour of Kritavarman, fell down on the ground, steeped completely in blood.
Covered all over with blood and afflicted with the arrows of the of the Satvata hero, Kritavarman, throwing aside his bow and arrow, feil upon his niche on the chariot.
That one of infinite prowess and of teeth resembling those of the lion, that foremost of men, then fell on his knees on the terrace of his car, being afflicted by arrows of Satyaki.
Thereafter Satyaki having successfully checked Kritavarman who reseinbled the thousand-armed Arjuna or the unagitable ocean itself, quickly advanced onwards.
Then passing through the division of Kritavarman, bristling with swords, lances and javelins and teeming with elephants, steeds and cars and shedding blood copiously, before the very eyes of all the troops that foremost of the descendants of Sini moved forwards like the slayer of Vritra passing through the Asura host.
Meanwhile the son of Hridika regaining his composure and grasping another mighty bow, stood on the field of battle checking the mighty Pandava hosts. cars and shedding blood copiously, before the very eyes of all the troops that foremost of the descendants of Sini moved forwards like the slayer of Vritra passing through the Asura host.
Meanwhile the son of Hridika regaining his composure and grasping another mighty bow, stood on the field of battle checking the mighty Pandava hosts.
Markandeya said : The night having come to a close, when the sun's disc had appeared (on the horizon), all th 'se ascetius, whose only wealth devotion, having performed their mations, congregated (at the asylum of Dyumatsena).
was Those great sages were never satisfied in relating again and again of the high fortune of Savitri, to Dyumatsena.
Then, O king, it so chanced that all the subjects came from Shalva and informed Dyumatsena of the death of his enemy at the hands of his own minister.
And they related to him all that had taken place saying "hearing the death of the usurper together with his friends and allies at the hands of his own minister and of the dispersion of his troops, all the subjects have in one voice declared for you, their legitimate king and they have also said whether you are blind or not you shall be (their) king.
O king, we have been dispatched to you on the strength of this determination (on the part of your subjects to install you king). These cars and these four kinds of troops have arrived for you.
(Therefore), O monarch, do set out. May you prosper. Your restoration has been proclaimed in the city. May you for ever occupy the portion filled by your sire and grandsire."
And seeing the king restored to sight and healthy, they with their eyes expanded in wonder, bowed down their heads to him.
Then the king having greeted all the aged Brahmanas inhabiting the hermitage and in his turn being greeted by them, set out for his capital.
And Shaivya together with Savitri surrounded by troops, went in a palanquin, adorned with splendid sheets and carried by men.
Then the priests joyfully installed Dyumatsena as king and his high-souled son as prince regent.
After a long time Savitri was deliver of a hundred heroic and illustrious sons who never retreated from battle.
She had also one hundred highly powerful uterine brothers begotten by Ashvapati, the king of Madra, on Malavi.
Thus Savitri rescued from misfortune, her own self, her father, mother-in law, father-inlaw and her husband's line.
Similarly, the auspicious Draupadi of excellent character, will deliver you all from your misfortune as the virtuous Savitri did.
Vaishampayana said : Thus, O monarch, instructed by that highsouled one ((Markandeya), the Pandava (Yudhishthira) devoid of grief and affliction continued to dwell in Kamyaka.
The man who listens with a devout spirit, to the excellent history of Savitri ever meets with happiness and success and never experiences sorrow.
Janamejaya said "Why did the worshipful Arshtishena practise the severest of penances? How also did Sindhudvipa acquire the dignity of a Brahmana?
How also did Devapi, O Brahmana and how did Vishvamitra, O best of men, become Brahmanas. Tell me all this, O worshipful One! Great is my curiosity to hear of all this."
Vaishampayana said "Formerly, in the Krita age, O king, there was a great Rishi called Arshtishena. Living in his preceptor's house, he attended to his lessons every day.
Although, O king, he lived long in the residence of his preceptor, he could not master any branch of learning or the Vedas, O monarch.
Greatly disappointed, O king, the great ascetic practised very rigid penances. By his penances he afterwards acquired the mastery of the Vedas which is best of all forms of learning.
Acquiring great learning and a mastery of the Vedas, that best of Rishis became highly successful in that tirtha. He then conferred three boons on that place.
He said-"From this day, a person, by bathing in this tirtha of the great river Sarasvati, shall reap the great fruit of a horse sacrifice.
From this day there will be no fear in this tirtha from serpents and wild beasts. By the slightest of endeavours, again, one shall reap great results here."
Having said these words, that energetic Rishi proceeded to heaven. Thus the worshipful Arshtishena became successful.
In that very tirtha, in the Krita age th greatly energetic Sindhudvipa and Devapi also, had acquired the dignity of Brahman-hood.
Similarly Kushika's ascetic son, having controlled his senses and practised austerities became a Brahmana.
There was a great Kshatriya, celebrated over the world, by the name of Gadhi. He had a son by the name of Vishvamitra of great prowess.
King Kaushika became a great ascetic. Possessed of great ascetic merit, he wished to place his son Vishvamitra on his throne, himself having made up his mind to renounce his body. His subjects, bowing unto him, said-You should not go away, O you of great wisdom and protect us from a great fear.'
Thus addressed, Gadhi replied to his subjects, saying-"My son will be the protector of the vest universe.
Having said these words and placed Vishvamitra on the throne, Gadhi, O king ascended heaven and Vishvainitra became king. He could not, however, protect the earth even trying his level best.
The king then heard of the fear of Rakshasa in his kingdom. With his fourfold forces, he went out of his capital.
Having proceeded far on his way, he reached the hermitage of Vashishtha. His troops, O king, caused immense mischief there.
The worshipful Brahman Vashishtha, when he came to his hermitage, saw the vast forest devastated.
That best of Rishis, viz., Vashishtha O king, became angry with Vishvamitra. He commanded his own sacrificial cow, saying "Create a number of terrible Shavaras.
Thus addressed the cow created a number of men of terrific visages. These fought with the army of Vishvamitra and made a great onslaught.
Seeing this, the troops fled away. Regarding ascetic austerities highly efficacious, Vishvamitra, the son of Gadhi made up his mind to practise the same.
In this best of tirthas of the Sarasvati, O king, he began to emaciate his own body by Vows and fasts.
He lived on water, air and the fallen leaves of trees. He slept on the naked earth and practised other vows of the ascetics.
The celestials repeatedly attempted for obstructing the observance of his vows. He, however, did not desist from practising his promised vow.
Then having practised various austerities with great devotion, the son of Gadhi became effulgent like the Sun himself.
The boon-giving Brahmana, of great energy, resolved to grant Vishvamitra, when he had succeeded in his ascetic observances, the boon the latter wanted.
The boon that Vishvamitra prayed for was that he should be permitted to become a Brahmana. Brahmana, the grandfather of all the worlds, said to him-"So be it.'
Having by his severe penances gained the status of Brahman-hood, the illustrious Vishvamitra, after the fulfillment of his desire, traveled over the whole earth like a god.
Distributing various sorts of wealth in that best of tirthas, Rama also gladly gave away milch cows, vehicles, beds, ornaments, food and drink of the best kinds, O king, to many foremost of Brahmanas, after having adored them dully.
Then, O king, Rama proceeded to the hermitage of Vaka which was not very far from where he was, the hermitage in which, as heard by us, Dalvya-vaka had practised the hardest of penances.”
Vaishampayana said: Having made that rule (amongst themselves), the Pandavas continued to live there (at Khandhavaprastha). They brought under their sway many kings by their prowess of arms.
Krishna (Draupadi) became obedient to all the five sons of Pritha, those five best men of immeasurable energy.
She became exceedingly happy in her five heroic husbands as the Sarasvati in elephants; and they (the Pandavas) also were exceedingly happy in her.
In consequence of the illustrious Pandavas being virtuous, all the Kurus, being free from sin and becoming very happy, grew in prosperity.
O king, O best of monarchs, many days after (it so happened) that a robber stole some kine of a certain Brahmanas,
When his wealth (kine) was thus stolen, the Brahmana lost his senses in anger; and coming to Khandavaprastha, he thus reproved the Pandavas.
The Brahmana said: O Pandavas, despicable and wicked wretches are robbing away my kine in your dominion. Parsue the robbers.
Alas! the sacrificial ghee of a peaceful Brahmana is being carried away by crows. Alas, the wretched jackal is invading the empty cave of a lion!
A king, who takes the sixth part of the produce, but does not protect his subjects, is called by all men as the most sinful in all the worlds.
The wealth of a Brahmana is being taken away by thieves; virtue is going to be destroyed. Take me up by the hand, for I am in great grief.
Vaishampayana said : Thus were the Pandavas reproved by the Brahmana weeping in bitter grief. The son of Kunti, Dhananjaya (Arjuna) heard his (weeping) words.
As soon as he heard it, the mighty-armed hero told the Brahmana, "Don't fear". But in the room where the arms of the illustrious Pandavas were, Dharmaraja Yudhishthira was then sitting with Krishna (Draupadi). The Pandavas (Arjuna) was, therefore, unable to enter the room or to go (with the Brahmana).
Being repeatedly urged by the weeping words of the Brahmana, the son of Kunti (Arjuna) pondered in sorrow.
Arjuna said : "Alas, this ascetic Brahmana's wealth is being rubbed! It is certainly my duty to dry up his tears.
If I do not protect him who is weeping at our gate, the king (Yudhishthira) will be touched by sin for my indifference.
Our own irreligiousness will also be talked all over the kingdom and we shall certainly incur a great sin.
There is no doubt that if I enter (the room) disregarding the king, I shall not truthfully behave towards that enemiless monarch.
If I enter (the room) where the king is, an exile in the forest will be my lot. But I must overlook every thing. I do not care if I am to incur sin by disregarding the king. I care not if I am to go to the forest and die there. Virtue is superior to body and it lasts after the body perishes.
O king, having resolved this, the son of Kunti Dhananjaya (Arjuna) entered the room and talked with the king (Yudhishthira).
Bringing the bow, he cheerfully told the Brahmana, O Brahmana, come soon, so that those wretched thieves may not go far off. I shall accompany you and restore to you your wealth that has fallen into the hands of the robbers."
He then went away, armed with bow-cased in mail, riding on the chariot and holding the standard. Piercing those thieves with arrows, he took back that wealth (kine).
Thus helping the Brahmana by returning to him his kine and winning great renown, the Pandava. The heroic Savyasachi Dhananjaya returned to the city. He then bowed to all the elders and was in return congratulated by them all.
He then said to Dharmaraja (Yudhishthira), “O Lord, give me permission to observe the vow. The rule that was established by us has been violated by me on my seeing you.
I shall go into exile to the forest, for we made this rule.” Suddenly hearing those most painful words uttered (by Arjuna), Yudhishthira, was afflicted with grief and sad in agitated voice, “Why?" Then Yudhishthira thus spoke in grief to his vowobserving brother Gudakesha (curly haired) Dhananjaya (Arjuna), “O sinless one, if I am an authority worthy of regard, listen to what I say-an
O hero, I know full well why you entered the room and did what you thought would be disagreeable to me. But I have not felt any displeasure for it.
The younger brother may enter the room in which his elder brother sits with his wife. There is no fault to be found in this. If the elder brother enters the room where his younger brother is with his wife, then he acts against the rules of propriety.
O mighty-armed hero, therefore, desist from your purpose. Do what I say. Your virtue has suffered no diminution and you have not also shown any disregard towards me.
Arjuna said : I have heard from you that the virtue should not be practiced by quibbling. I shall not waver from truth. Truth is my weapon.
Vaishampayana said : Having obtained the king's permission, he made preparations to live in the forest. He went away to dwell in the forest for twelve years.
Yudhishthira said O you who know the truths of religion, I wish to hear of the merits of religion, I wish to hear of the merits of mercy, and of the marks of devout men! Do you, O sire, describe them to me.
Bhishma said “Regarding it, this ancient legend, the story of Vasava and the great Shuka, is cited as an illustration.
In the dominion of the king of Kashi, a fowler, having poisoned arrows with him, went out of his village on hunting expedition in search of antelopes.
Desirous of getting meat, when in a big forest in pursuit of the chase, he saw a drove of antelopes near at hand, and shot his arrow at one of them.
The arrow of that fowler of irresistible arms, shot for the destruction of the antelope, missing its aim, pierced a powerful foresttree.
The tree, pierced with that arrow covered with dreadful poison, withered away, shedding its leaves and fruits.
The tree having thus withered, a parrot which had lived in a hollow of its trunk all his life, did not leave his nest out of affection for that lordly tree.
Motionless starving, silent and sorrowful, that grateful and virtuous parrot also withered away with the tree.
The conqueror of Paka (Indra) was filled with wonder upon seeing that great and generous bird thus uninfluenced by misery or happiness and possessing extraordinary resolution.
Then Shakra thought, How could this bird come to possess such humane and generous feelings which cannot be seen in one of the lower animal creation?
There is nothing wonderful in the matter, for all crcatures are seen to show kindly and generous feelings towards others.
Assuming then the shape of a Brahmana, Shakra went on the Earth and addressing the bird, said:
O Suka, O best of birds, the granddaughter of Daksha has become blessed (by having you as her offspring)! I ask you, why do you not leave this withered tree?
Thus accosted, the Shuka bowed to him and thus replied: Welcome to you, O king of the gods, I have recognised you by the merit of my austere penances.
Well-done, well-done! said the thousandeyed god. Then the latter lauded him in his mind, saying 0, how wonderful is the knowledge which he possesses.
Although the destroyer of Vala knew that parrot to be of a greatly virtuous character and meritorious in action, he still enquired of him about the reason of his love for the tree.
This tree is withered and it is without leaves and fruits, and is unfit to be the refuge of birds. Why do you then cling to it? This forest too is vast and in this wilderness there are numberless other good trees whose hollows are covered with leaves and which you can choose freely and to your heart's content.
patient one, displaying proper discrimination in your wisdom, do you leave this old tree that is dead and useless and shorn of all its leaves and no longer capable of any good.
Bhishma said Hearing these words of Shakra, the virtuous Shuka, heaved a deep sigh, and sorrowfully replied to him, saying O husband of Sachi, and chief of the gods, the ordinances of the gods should always be obeyed. Do you hear of the reason of the thing about which you have asked me.
Here, within this tree, was I born and here in this tree have all the good traits of my character been developed, and here in this tree was I protected in my infancy from the attacks of my enemies.
O sinless one, why are you, in your kindness, interfering with the principle of my conduct in life? I am merciful and devoutly intent on virtue, and firm in conduct.
Kindliness of feeling is the highest test of virtue amongst the good, and this same merciful and humane feeling is the source of eternal happiness to the virtuous,
All the gods ask you to remove their doubts in religion, and for this reason, O lord, you have been elected their king.
You should not, O thousandeyed one, advise me now to leave this tree for good. When it was capable of good, it supported my life. How can I leave it now? Pleased with these wellmeant words of the parrot, the virtuous destroyer of Paka, thus said to him:I am pleased with your humane and merciful disposition.
Do you ask a boon of me. At this, the merciful parrot craved this boon of him, saying Let this tree revive.
Knowing the great attachment of the parrot to that tree and great high character, Indra, wellpleased, caused the tree to be quickly sprinkled over with nectar.
Then that tree became revived and grand through the penanres of the parrot, and the latter, too, O great king, at the end of his life, acquired the companionship of Shakra by virtue of that act of mercy.
Thus, o king, by communion and companionship with the pious, people acquire all the objects of their desire even as the tree did through its companionship with the parrot."
Shishupala said The greatly powerful king Jarasandha, who did not desire to fight with Krishna, saying that he was but a “servant”, was (surely) worthy of my greatest esteem.
Who will consider praiseworthy the act of killing Jarasandha which was done by Keshava (Krishna), as also by Bhima and Arjuna?
Entering (the city) by a way which was not the (public) gate, and disguised as a Vedaknowing (Brahmana), this Krishna saw the prowess of king Jarasandha.
When that illustrious king offered this wretch water to wash his feet, it was then he said from seeming motives of virtue that he was not a Brahmana.
O descendant of Kuru, when Bhima, Dhananjaya and Krishna were asked by Jarasandha to eat, that request was refused by this Krishna.
If this one (Krishna) is the lord of the universe, as this fool thinks himself to be, why does he not then consider himself a Brahmana?
It is greatly surprising that though you often lead the Pandavas away from the path of the pious, yet they consider you (Bhima) to be honest.
Odescendant of Bharata (Bhishma), there is nothing to be surprising (perhaps) in those who have got you, who is no better than a woman and who is old, to be their counsellor in all things.
Vaishampayana said Hearing his these harsh words-harsh both in import and sound, that foremost of all strong men, the powerful Bhimasena, became angry.
Under the influence of anger, his lotus-like eyes, naturally large and expanding, became still more extended, and also as red as the copper.
The assembled kings saw on his forehead three lines of wrinkles like the Ganges with her three currents on the three peaked mountain.
When he began to grind his teeth in anger, the kings saw his face resemble like that of the Death preparing to swallow every creature at the end of the Yuga.
As the strong-minded (hero) was about to jump up with great impetuosity, the mighty armed Bhishma caught him (by the hand), as if Mahadeva seized Mahasena.
O descendant of Bharata, Bhima's anger was soon appeased by Bhishma with various words of sound counsels.
That chastiser of foes could not disobey Bhishma's words, as the ocean never goes beyond its shore, though swollen with the waters of the rainy season.
O king, though Bhima was angry, the heroic Shishupala, depending on his own valour, did not tremble in fear.
Though Bhima every moment jumping up (from his seat) with great impetuosity, yet Shishupala did not bestow a single thought on him, as a lion does not mind a small animal who leaps up in rage.
Seeing Bhima of terrible prowess in such great rage, the mighty kings of Chedi laughingly spoke thus. was
"O Bhishma, release his. Let all these kings see him burnt down by my prowess like an insect by fire".
Having heard these words of the king of the Chedis, that foremost of the Kurus, that best of all intelligent men, Bhishma thus spoke to Bhima.
The people who lived in the Kuru kingdom could not mark any difference in the cordiality which existed between king Yudhishthira and the father of Duryodhana.
When the Kuru king recollected his wicked son, he then could not but feel unfriendly, in his heart, towards Bhima.
Bhiimasena also, O king, moved by a wicked heart, was unable to put up with king Dhritarashtra.
Vrikodara secretly did many deeds that were disagreeable to the old king. Through deceitful servants he caused the commands of his uncle to be disobeyed.
Recollecting the evil advice of the old king and some deeds of his, Bhima, one days, in the midst of his friends, slapped his armpits, in the hearing of Dhritarashtra and of Gandhari. The angry Vrikodara, recollecting his enemies Duyrodhana and Karna and Dushasana, gave way to a fit of passion, and said these harsh words :-'The sons of the blind king, capable of fighting with various kinds of weapons, have all been dispatched by me to the other world with these arms of mine which resemble a pair of iron clubs.
Indeed, these are those two arms of mine, loO king like maces of iron, and invincible by cnemies, coming within whose clasp the sons of Dhritarashtra have all been killed.
These are those two well-developed and round arms of mine, resembling a pair of elephantine trunks. Coming within their clasp, the foolish sons of Dhritarashtra have all been killed.
Smeared with sandal-paste and deserving of that adornment are those two arms of mine by which Duryodhana has been sent to the other world along with all his sons and kinsmen.'
Hearing these and many other words, O king, of Vrikodara, which were so many darts, king Dhritarashtra gave way to cheerlessness and sorrow.
Queen Gandhari, however, who conversant with every duty and endued with great intelligence, and who knew what Time brings on its course, considered them as untrue.
Then, after fifteen years had passed away, o monarch, king Dhritarashtra, afflicted (constantly) by the wordy arrows of Bhima, became stricken with despair and sorrow.
King Yudhishthira thc son of Kunti, however, knew it not; nor Arjuna of white horses; nor Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri, knowing every duty and who were always engaged in acting after the wishes of Dhritarashtra. was to
Employed in doing the behest's of the king, the twins never said anything that was disagreeable the old king. Then Dhritarashtra one day honoured his friends by his confidence. Addressing them with tearful eyes, he said these words.
Dhritarashtra said You know how the destruction of Kurus has happened. All that was brought about by my fault, though the Kauravas approved of all my counsels.
Fool that I was, I installed the wickedminded Duryodhana, that enhancer of the terrors of kinsmen, to rule over the Kurus.
Vasudeva had said to me, 'Let this sinful wretch of wicked understanding be slain along with all his friends and counselors.' I did not listen to those words of great significance. All wise men gave me the same beneficial advice. Vidura, Bhishina, Drona, and Kripa said the same thing. The holy and great Vyasa repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed, however, by filial affection, I could not follow that advice. Bitter repentance is now my lot for my neglect.
I also repent for not having bestowed that blazing prosperity, derived from sires and grandsires on the great Pandavas possessed of every accomplishment.
The eldest brother of Gada foresaw the destruction of all the king; Janardana, however, considered that destruction as highly beneficial.
So many battalions of troops belonging to me, have been destroyed! Alas, my heart is pierced with thousands of darts on account of all these results.
Of wicked understanding as I am, now, after the lapse of fifteen years, I am trying to expiate my sins.
Now at the fourth division of the day or sometimes at the eighth division, with the regularity of a vow, I eat a little food for simply satisfying my thirst. Gandhari knows this.
All my attendants believe that I eat as usual. Through feat of Yudhishthira alone I concealed my deeds, for if the eldest son of Pandu came to know of my vow, he would feel great pain.
Clad in deer-skin, I lie down on the Earth, spreading a small quantity of Kusha grass, and pass the time in silent recitations. The illustrious Gandhari, also, passes her time in the observance of similar vows.
Thus do we both act, we who have lost a hundred sons none of whom ever retreated from battle. I do not, however, grieve for those children of mine. They have all died while performing Kshatriya duties.
Having said these words, the old king then addressed Yudhishthira in particular and said, 'Blessed by you, O son of the princess of Yudu's race! Listen now to what I say.
Cherished by you, O son, I have lived these years very happily. I have (with your help) made large gifts and performed Sharaddhas repeatedly.
I have, O son, to the best of my power, acquired merit largely. This Gandhari, though destitute of sons, has lived with great fortitude, loO king all the while at me.
They who inflicted great wrongs on Draupadi and robbed you of your affluence, those cruel men-have all left the world, killed in battle according to the practice of their order.
I have nothing to do for them, O delighter of the Kurus! Killed with their faces towards battle, they have attained to those regions which reserved for the wielders of weapons.
I should now, do what is bencficial and meritorious for me as also for Gandhari. O great king, you should grant mc permission. are
You are the foremost of all righteous persons. You are always devoted to virtue. The king is the preceptor of all creatures. It is for this that I say so.
With your permission, O hero, I shall retire into the forest, clad in rags and darks, O king, along with this Gandhari.
I shall live in the forest, always blessing you. It is proper, O son, for the members of our family, to make over sovereignty, when old age comes, to children and lead the forest mode of life. Living there on air alone, or abstaining froin all food, I shall, with this wife of mine, O hero, practice severe austeities.
You shall be a sharer of those penances, o son, for you are the king. Kings are sharers of both auspicious and inauspicious acts done in their kingdom.
Yudhishthira said When you, O king, are thus subject to grief, sovereignty does not please me at all. Fie on me who am of wicked understanding, devoted o the pleasures of own and absolutely negligent of my true concerns.
Alas, I, with all my brothers, was ignorant of yourself having so long been stricken with grief, emaciated with fasts, abstaining from food, and lying on the naked earth.
Alas, foolish that I am, I have been deceived by you who have great intelligence, inasmuch as, having filled me with confidence at first you have latterly undergone such grief.
What need have I of kingdom or of articles of enjoyment, what need of sacrifices or of happiness, when you, O king, have undergone so much affliction.
I consider my kingdom as a disease, and myself also as afflicted. Plunged though I am in sorrow, what however, is the sue of these words that I am addressing you?
You are our father, you are our mother; you are our foremost of superiors. Deprived of your presence, how shall we live.
O best of kings, let Yuyutsu, the son of your loins, be made king, or indeed, anybody else whom you may wish.
I shall go into the forest. Do you rule the kingdom You should not burn me who am already burned by infamy.
I am not the king. You are the king. I am dependent on your will. How can I dare grant permission to you who are my preceptor?
O sinless one, I cherish no resentment in my heart on account of the wrongs done to us by Suyodhana. It was ordained that it should be so. Both ourselves and others were stupefied (by fate).
We are your children as Duryodhana and others were. My conviction is that Gandhari is as much my mother as Kunti.
If you, O king of kings, go to the forest leaving me, I shall then follow you. I swear by iny soul.
This Earth, with her belt of seas, so full of riches, will not be a source of joy to me when I am deprived of your presence.
All this belongs to you. Bending my head low I make my obeisance. We are all dependent on you, O king of kings. Let the fever of your heart be removed.
I think, O king, that all this that has come upon you is due to destiny. By good luck, I had thought, that waiting upon you and executing your commands obediently, I would rescue you from the fever of your heart.
Dhritarashtra said-Odelighter of the Kurus, my mind is fixed, O son, on penances. O powerful one, it is proper for our family that I should retire into the forest.
I have lived long under your protection, O son. I have for many years been served by you with respect. I am now old. You should, O king, grant me permission.
Vaishampayana said Having said these words to king Yudhishthira the just, king Dhritarashtra, the son of Ambika, trembling all the while and with hands joined together, further said to the great Sanjaya and the great car-warrior Kripa, these words: I wish to solicit the king through you.
My mind has become dispirited, my mouth has become dry, through the weakness of age and the exertion of speaking.
Having said so, that perpetuator of Kuru's race, viz., the pious old king, blessed with prosperity, leaned to Gandhari and suddenly looked like one dcad.
Seeing him thus seated like one shom of consciousness, that destroyer of hostile heroes, viz., the royal son of Kunti, became penetrated by a piercing grief.
on me am Yudhishthira said Alas, he whose strength was equal to that of a hundred thousand elephants, alas, that king sits today, learning on a woman.
Alas, he by whom the iron image of Bhima on a former occasion was reduced to pieces, leans today on a weak woman.
Fic who exceedingly unrighteous. Fie on my understanding. Fie on my knowledge of the scriptures. Fie on me for whom this king lies today in a manner that is not worthy of him.
I also shall fast even as my preceptor. Indeed, I shall fast if this king and Gandhari of great fame abstain from food.
Vaishampayana said The Pandava king, knowing every duty, using his own hand, then softly rubbed with cold water the breast and the face of the old king.
At the touch of the king's hand which was auspicious and fragrant, and on which were jewels and medicinal herb's, Dhritarashtra regained his consciousness.
Dhritarashtra said Do you, again, touch me, O son of Pandu, with your hand, and do you embrace me. O you having eyes like lotus petals, I am restored to my senses through the auspicious touch of your hand.
O king, I wish to smell your head. The clasp of your arms is highly gratifying to me.
This is the eighth division of the day and therefore, the hour for taking may food. For not having taken my food, O scion of Kuru's race, I am so weak that I cannot move.
Great has been my exertion while soliciting you. Rendered cheerless by it, O son, I had fainted.
O perpetuator of Kuru's race, I think that receiving the touch of your hand, which is like nectar in its vivifying effects I have been restored to my senses.
Thus addressed, O Bharata, by the eldest brother of his father, the son of Kunti, from affection, gently touched every part of his body.
Regaining his life, king Dhritarashtra embraced the son of Pandu with his arms and smelled his head.
Vidura and others wept aloud in great sorrow. On account, however, of thc poignancy of their sorrow, they said nothing to either the old king or the son of Pandu.
Gandhari, knowing every duty, bore her sorrow with patience, and loaded as her heart was,, O king, said nothing.
The other ladies, Kunti among them, became greatly afflicted. They wept, shedding profuse tears, and sat surrounding the old king.
Then Dhritarashtra, once more addressing Yudhishthira, said these words-Do you, O king, permit me to practice penance's.
By speaking repeatedly, O son, my mind becomes weakened. You should not, O son, afflict me after this.
When that foremost one of Kuru's race was saying so to Yudhishthira, a loud sound of wailing arose from all the warriors there present.
Seeing his royal father of great splendour, emaciated and palc, reduced to unworthy of him worn out with fasts, and loO king like skeleton covered with skin, Dharma's son Yudhishthira shed tears of grief and once more said these words.
a state O foremost of men, I do not wish for life and the Earth! O scorcher of enemies, I shall engage myself in doing what is pleasant to you.
If I deserve your favour, if I am dear to you, do you eat something. I shall then know what to do.
Gifted with great energy, Dhritarashtra then said to Yudhishthira, “I wish, O son, to take some food, with your permission.
When Dhritarashtra said these words to Yudhishthira, Datyavati's son Vyasa came the and said as follows.
Vaishampayana said Then Maya spoke thus to the son of Pritha, Arjuna, the foremost of all victorious warriors, "I shall now go away with your permission, but shall soon come back.
When the Danavas were engaged in a sacrifice on the banks of the Bindu lake, in the north of the Kailasa near the Mainaka mountains I gathered charming and variegated Bhanda (mass of rough stones) of jewels and gems. I kept it in the house of Vrishaparva.
O descendant of Bharata, if it still exists there, I shall come back with it. I shall then build a renowned, delightful and beautiful a assembly-hall for the Pandavas, which will be adorned with all gems gems and jewels. O descendant of Kuru, there is also a club in the Bindu lake.
Kept there by the king (of the Danavas) who killed with it all his foes in battle. It is hard and strong and variegated with golden knobs, it is capable of standing great weight.
It can kill all focs, and it is equal in strength to one hundred thousand clubs. It is a fit weapon for Bhima as the Gandiva (bow) is yours.
(There is also in that lake) a large conchshell of loud sound, named Devadatta which was produced by Varuna (Ocean). There is no doubt I shall give all these to you."
Having said this to Partha, that Asura (Maya) went away in a north-eastern direction. On the north of the Kailasa near the Mainaka mountains.
There is a great peak full of many gems and jewels, called Hiranya Shringa. (There is) a charming lake named Bindusara where (once dwelt) king Bhagiratha.
He lived there for a long period with the desire of seeing the Ganges which is called Bhagirathi (after him). Here the illustrious lord of all creatures.
O best of the Bharata race, performed one hundred great sacrifices. There were placed at this spot for beauty, many sacrificial stakes made of gems, and many sacrificial ultras made of gold though not according to the ordinance. Here after performing those sacrifices the deity of one thousand eyes, the husband of Sachi, acquired Siddhi (final success).
Here the greatly effulgent lord of spirits (Shiva), the eternal lord of all creatures lived after creating all the worlds and here he was worshipped by all the sprites.
Here Nara and Narayana, Brahma, Yama and the fifth Sthanu performed sacrifices after the expiration of one thousand Yugas.
Here for the establishment of virtue and religion Vasudeva with with pious devotion performed his sacrifices with extended for many long years.
Where Keshava placed thousands and tens of thousands of sacrificial stakes adorned with garlands of gold and innumerable (sacrificial) altars of great splendour.
O descendant of Bharata, going there he (Maya) brought the club, the conch shall and the various articles of crystal which belonged to Vrishaparva, (the Danava king).
Going there thereat Asura, Maya, took all the great wealth which was guarded by the Takshas and Rakshasas and Kinkaras.
Bringing them away, the Asura (Maya) built with them a matchless assembly-hall. It was celebrated throughout the three worlds, it was beautiful, it was celestials, and it was full of gems and jewels.
He gave to Bhimasena that best of clubs (that was in the lake) he also gave to Arjuna that excellent and the best conch.
The sound of that conch used to make all creatures tremble in feat. O great king, the assembly-hall that Maya built, stood on golden pillars, and it occupied an area of five thousand cubits square, possessing an most beautiful form. It (the liall) shone in great splendour like the fire, the sun or the moon. By its great effulgence it seemed to darken even the rays of the sun.
With its effulgence which was the mixture of both celestials and terrestrial light, it appeared as if it was on fire. Like a mass of new clouds rising in the sky, it filled the whole of the view. It was spacious large, charming, soothing, full of celestials effulgence, and filled with all sorts of excellent things, it was adorned with jeweled walls and gates, with many pictures and much wealth. It appeared like the work of Vishvakarma himself.
The Sudharma (the assembly-hall) of the Dasharhas (Vrishnis)-nay even the abode of Brahma was not so grand and endued with so much beauty as this assembly-hall built by the intelligent Maya.
Being appointed by Maya, eight thousand Rakshasas, named Kinkaras, guarded and supported this assembly-hall.
They were capable of ranging the sky, they were fearful, huge-bodied, and greatly strong; they had blood-like red and coppery eyes and arrowy-ears, they were all well-armed.
In that assembly-hall Maya built a matchless tank, and in that tank were lilies with leaves made of dark-coloured gems and with stalks made of brilliant gems; there were also other aquatic flowers of golden leaves. Various kinds of water-fowls played in its water; it was adorned with full-blossomed lotuses; its water was transparent; and golden-coloured tortoises and fishes played in its bottom which was without mud. A flight of crystal steps rose from the edge of the water to the banks,
The gentle breeze shook the flowers that sudden its waters; its banks were adorned with costly marble slabs set with pearls.
Seeing that tank thus adorned with jewels and precious stones, many kings that came there mistook it for land, and they fell into it with their eyes open.
The assembly-hall was adorned with many charming, large and ever blossoming trees with green foliage and cool-shade.
And with many gardens, emitting a delicious fragrance. There was many tanks adorned with swans, Karandavas and Chakravakas. The breezes carried the fragrance of lotuses that grew in the waters and flowers that grew in the land and ministered to the pleasures of the Pandavas.
O king, having built such an assembly-hall in fourteen months, Maya informed Dharmaraja (Yudhishthira) that it had been completed.
Bhishma said Thus addressed by Indra, Matanga refused to hear what he was commanded. On the other hand, with regulated vows and purified soul, he practised austerer penances by standing on one foot for a thousand years, being deeply engaged in Yoga-meditation.
After a thousand years had passed away, Shakra once more came to see him. Indeed the destroyer of Vala and Vritra laid to him the same words.
Matanga said I have passed these thousand years, standing on one foot, with soul engaged in meditation and in the observance of the vow of celibacy. Why is it that I have not yet succeeded in acquiring the dignity of a Brahmana?
Shakra said One born as a Chandala cannot, by any means, acquire the dignity of a Brahmana. Do you, therefore, name some other boon so that all this labour of yours may not prove futile! Thus addressed by the king of the celestials, Matanga became filled with grief. He went to Gaya, and passed there a century of years, standing all the while on one foot.
On account of the observance of such Yoga which was extremely difficult to bear, he became very much emaciated and his arteries and veins became swollen and visible. He was reduced to only skin and bones. We have heard that righteous person, while practising those austerities at Gaya, dropped down on the ground from sheer exhaustion.
Seeing him falling down the lord and giver of boons, engaged in the behoof of all creatures viz., Vasava, speedily came to that spot and held him fast.
Shakra said It seems, O Matanga , that the dignity of a Brahmana which you seek is illsuited to you. That dignity is incapable of being acquired by you. Indeed in your case, it is beset with many dangers.
A person by adoring a Brahmana acquires happiness; while by abstaining from such worship, he gets grief and misery. The Brahmana is as regards all creatures, the giver of what they prize or covet and the protector of what they already have.
It is through the Brahmanas that the departed manes and the deities become pleased. The Brahmana, O Matanga, is said to be the foremost of all created Beings. The Brahmana grants all objects which are desired and in the way they are desired.
Passing through numberless orders of being and undergoing repeated rebirths, one succeeds in some subsequent birth in acquiring the dignity of a Brahmana.
That dignity is really incapable of being obtained by persons of impure souls. Do you, therefore, relinquish the idea Do you name some other boon. The particular boon which you seek is incapable of being granted to you.
Matanga said Stricken as I am with grief, why, O Shakra, do you afflict me further? You are striking one that is already dead, by this conduct. I do not pity you who having acquired the dignity of a Brahmana fail to retain it.
Those who having won the dignity of a Brahmana that, like wealth, is so difficult to acquire, do not seek to keep it up, must be considered as the most wretched in this world. Indeed, they are the most sinful of all creatures.
Forsooth, the dignity of a Brahmana is highly difficult to attain, and being attained, is difficult to maintain, it is capable of removing every sort of grief. Alas, having got it men do not always seek to keep it up.
When even such persons are considered as Brahmanas, why is it that I, who am pleased with my own self, who am superior to all pairs of opposites, who am dissociated from all worldly objects, who am observant of the duty of mercy towards all creatures and of selfcontrol of conduct, should be considered worthy of that dignity?
not How unfortunate I am, O Purandara, that through the sin of my mother I have been reduced to this plight, although I am not unrighteous in my conduct?
Forsooth, Destiny is incapable of being warded off or conquered by individual exertion since, O lord, I am unable to acquire, despite these.persistent attempts of mine the object for the acquisi.ion of which I am trying.
When such is the case, O righteous one, you should grant me some other boon if, indeed, I have become worthy of your favour or if I have a little of merit!
Bhishma said The destroyer of Vala and Vritra then said to him Do you name the boon! Thus urged by the great Indra, Matanga said the following words
Matanga said Gifted with the power of assuming any form at will, let me be able to journey through the skies and let me enjoy whatever pleasures I may wish for. And let me also have the willing worship of both Brahmanas and Kshatriyas.
I bow to you by bending my head, O god! You should do that also by which my fame, O Purandara, may live eternally in the world!
Shakra said You will be celebrated as the deity of a particular measure of verse and you will get the worship of all women. Your fame, O son, shall become peerless in the three worlds.
Having granted him these boons, Vasava disappeared there and then. Matanga also renouncing his lifebreaths, acquired a high place.
You may thus see, O Bharata that the dignity of a Brahmana is very high. That dignity is incapable of being acquired here as said by the great Indra himself.
Vaishampayana said : O Janamejaya, having received information of the assent (of Yudhishthira) and learning that the maiden had gone on the Raivataka (hill), Dhananjaya (Arjuna). That best of the Bharata race, obtained the assent of Vasudeva (Krishna) and also settled in consultation with him all that was to be done.
That best of men (Arjuna), attired in armour and armed with the sword and his figures encased in leather fences, set out as if in a hunting excursion on his (Krishna's) wellbuilt golden car, adorned with rows of small bells and equipped with every kind of weapon. The clatter of its wheels resembled the roars of clouds; its splendour was as that of a blazing fire; it struck terror into the hearts of all foes; and the two horses yoked with it were named Sugriva and Shaivya.
Subhadra, having worshipped that king of hills, Raivataka and the celestials and having been blessed by all the Brahmanas, and having walked round the hill, was returning towards Dwarka. The son of Kunti, struck by the arrows of the god of love, suddenly rushed towards that faultless featured Subhadra and forcibly took her upon his chariot.
Thereupon that best of men, having seized that lady of sweet-smiles, proceeded (in haste) on his golden car towards his own city (Indraprastha).
Seeing Subhadra thus forcibly carried away, her armed attendants all ran crying towards the city of Dvarka.
Having arrived all together to that (Yadava) court, called Sudharma, they represented to the Sabhapala (the chief officer of the court), all about the prowess of Partha.
Having heard this, the Sabhapala blew his golden decked trumpet of loud blare, calling every one to arms.
Alarmed by that sound, the Bhojas the Vrishnis and the Andhakas poured in from all directions, even those who were eating and drinking came leaving their food and drink,
Like blazing fires taking faggots to increase their splendour, those best of men, the great car-warriors of the Vrishni and the Andhaka races, possessing the lustre of the blazing fire, took their seats on thousands of golden thrones, covered with excellent carpets and adorned with gems and corals.
When they were all seated like an assembly of celestials, the Sabhapala with his followers narrated all about the conduct of Jishnu (Arjuna).
Having heard it, the proud heroes of the Vrishni, with their eyes red with wine, rose up from their seats, being unable to brook the conduct of Partha.
Some cried, “Yoke our cars", some “Bring our weapons, “some” Bring our costly bows and strong armours," some loudly called their charioteers to yoke their horses adorned with gold to their cars.
While their cars, their armours and their standards were being brought, the uproars of those heroes became exceedingly great.
Then proud and intoxicated with wine, Baladeva, who was like the Kailasa mountain, adorned with the garlands of wild flowers and attired in blue robes, thus spoke to all.
"O senseless men, what are you doing when Janardana (Krishna) is sitting silent? Without knowing what is in his heart, you are vainly roaring in wrath.
Let the high-minded (Krishna) speak out what he proposes to do. Accomplish with all alacrity what he desires to do."
Having heard these words of Halayudha (Baladeva) which deserved, to be accepted, they all exclaimed, “Excellent,” “Excellent.” They then became silent.
Silence have been restored by the words of the intelligent Baladeva, they again all took their seats in that court.
Then the chastiser of foes Rama (Baladeva) thus spoke to Vasudeva (Krishna), "O Janardana, why do you not speak, why are you silently gazing?
O Achyuta, it was for your sake that Partha had been welcomed and received with all honour by us. It appears that wretch, that fool, does not deserve our welcome and honour.
Is there a man born of a respectable family who will break the very plate after having dined off it?
Even if one desires to have such an alliance, who is there who desiring happiness will act so rashly remembering the services he has received?
By insulting us and disregarding Keshava (Krishna) he has carried away Subhadra by force wishing to compass his own death.
He has placed his foot on my head. O Govinda, how shall I bear it, (shall I not resent it) like a snake trodden by foot?
I shall alone to-day make the earth free of all Kauravas. Never shall I put up with this insult offered to us by Arjuna."
Thereupon all the Bhojas, Vrishnis and the Andhakas, assembled there approved of every thing that Baladeva said and they roared like the sounds of kettledrum or the clouds.
How should a righteous king, who wishes to follow the ways of righteousness, behave? I ask you this, O foremost of men! Answer me, O grand-father!
Regarding it is cited the old story of what the highly intelligent Vamadeva acquainted with the true import of everything sang in days of yore.
Once upon a time, king Vasumanas, endued with knowledge, fortitude, purity of conduct, asked the great Rishi Vamadeva of great ascetic merit, sayingधर्मार्थसहितैर्वाक्यैर्भगवन्ननुशाधि माम्।
Instruct me, O holy one, in words fraught with fairness and great significance as to what that conduct is by observing which I may not deviate from the duties prescribed for me!
To him having a golden hue and seated at his ease like Yayati the son of Nahusha, that foremost of ascetics, viz., Vamadeva of great energy, said as follows.
Vamadeva said Do you act righteously. There is nothing superior to Righteousness. The righteous kings succeed in conquering the whole Earth.
That king who considers Righteousness as the most effectual instrument for accomplishing his objects, and who follows the advice of the righteous, shines with righteousness.
That king who neglects Righteousness and wishes to act with brute force, soon falls away from Righteousness and loses both Virtue and Profit.
That king who follows the advice of a vicious and sinful minister becomes a destroyer of righteousness and deserves to be killed by his subjects with all his family. Indeed, he very soon meets with destruction,
That king who cannot satisfy his royal duties, who is governed by caprice in all his acts, and who vaunts, soon meets with destruction even if he happen to be the king of whole Earth.
That king, however, who seeks prosperity, who is shorn of malice, who has his senses under restraint, and who is endued with intelligence, rolls in wealth like the ocean swelling with the waters put into it by a hundred rivers.
He should never consider himself as possessing enough of Virtue, enjoyment, wealth, intelligence, and friends.
Upon these depends the word. By listening to this advice, a king acquires fame, great deeds, prosperity and subjects.
Being virtuous that king, who tries to acquire virtue and wealth by such means, and who undertakes all his measures after thinking upon their objects, succeeds in acquiring great prosperity.
That king, who is illiberal, and shorn of affection, who oppresses his subjects by undue punishment, and who is rash in his acts, soon meets with destruction.
That king, who is not intelligent, fails to see his own faults. Best with infamy here, he sinks into hell hereafter.
If the king honours them properly that deserve it, makes gifts, and recognises the value of sweet speeches by himself uttering them always, his subjects then remove the calamities that overtake him as if these had fallen upon themselves.
The king, who has none to instruct him in the ways of righteousness and who never seeks advice from others, and who seeks to acquire wealth by means that caprice suggests, never enjoys happiness long.
That king, on the other hand, who follows the advice of his preceptors in matters of virtue, who supervises the affairs of his kingdom himself, and who in all his acquisitions follows virtue, succeeds in enjoying happiness for a long time.
Dhritarashtra said Our army is possessed of many excellencies; and it is composed of various kinds of troops; its efficiency is great. O Sanjaya, it is disposed of in order in perfect accordance to the rules of military science and it is strong in numbers.
The warriors therein are ever well-treated by us and they are attached to us very much. The army is not newly recruited and its aspect is wonderful. Its efficiency has been tested previously.
The warriors belonging to it are neither very old, nor very young; they are neither lean nor very corpulent. They are of active habits, well-built, strong-bodied and free from any disease. They are clad in cuirasses and wellequipped with offensive weapons. They are accomplished in the use of various weapons and are well practised in the exercise of all kinds of weapons.
They are experts in mountain upon and descending from vehicles, in moving forward and in falling back, in striking down effectually and in advancing and retreating.
They have before been examined in the management of steeds, elephants and cars; and after due examination, they have been employed on pay.
And no for the sake of family relationship, nor from favour, nor from kinship. They have not come uncalled for, nor are they unpaid soldicrs.
They are high-born, respectable, evercontented, well-fed and submissive. They have been duly honoured and rewarded by ourselves. They are all endued with fame and intelligence.
They again, O sire, are defended by our best warriors and other's of pious practices, all of whom are foremost men and resemble the Lokapalas themselves.
Numerous kings solicitous of our welfare, who have, out of their own accord, joined us with all their forces and followers, also defend them.
Truly our army is like the vast ocean swelling with the waters of various stream flowing into it from all sides. It teems with chariot and steeds, which though devoid of wings are still capable of moving through the air like the winged rangers of the sky.
My army abounds in elephants with the temporal juice flowing down their cheeks. Then to what else, but Destiny, can the slaughter of such an army be attributed?
(Ocean-like as our arrmy is), numerous warriors constitute its waters; and the various vehicles constitute its dreadful and surging waves. Innumerable maces, swords, darts, shafts and javelins constitute the oars plied on it.
Teeming with standards and ornaments, the combatants form the lotuses on it. The swiftmoving steeds and elephants and chargers constitute the tempest that lashes in into fury.
Drona forms its fathomless cave, Kritavarman its minghty lake and Jalasandha its dreadful alligator and Karna, the rising of the moon that makes it swell with pride and energy.
O Sanjaya, on a single car that foremost of the Pandavas viz., Arjuna has gone piercing through my ocean-like host and Yuyudhana also has followed him;
And O Sanjaya, when Savyasachin has thus penetrated into my host and also that excellent car-warrior Satyaki of the Satvata race has done so, I do not think that any one of my troops will be able to escape with his life.
Beholding those two heroes dash with speed through the vanguards of my troops and seeing the ruler of the Sindhus come within range of arrows shot from the Gandiva bow.
What course of action did the Kurus, goaded on to destruction by Fate then adopt? What became of them at that hour when the battle raged with fury?
O son, I consider the assembled Kaurava host already within the jaws of Death. Their prowess in battle is no longer seen to be what it once was.
Krishna and the son of Pandu have both entered into our troops, receiving not even the slightest wound. O Sanjaya, there is none also who can resist them.
Many mighty car-warriors and combatants have been admitted into our army after due examination. They all have been gratified by us with due remunerations and agreeable speeches.
There is none among my troops who has been maltreated. Every one receives his pay and ration, according to his abilities.
O Sanjaya, there is none who is not a good warrior, none who receives remuneration less then what he deserves or none who receives no pay.
The soldiers are honoured by me to the best of my resources, with gifts, honors and seats. My sons, relatives and my kinsmen, O son, all treat them in the same respectful manner as I do.
Even such troops, encountering Savayasachin in battle, are being vanquished by him; they are also being crushed by the grand son of Sini; what can it be but Destiny?
Those who are protecting and those who are protected, are following the same road, the dcfender and the defended!
Beholding Arjuna stand before the ruler of the Sindhus in hostile attitude, what measure did my highly foolish son adopt?
Beholding also Satyaki dash through his troops like one fearless, what measures also did Duryodhana consider to be suitable to the situation?
Beholding those two foremost of carwarriors, both beyond the reach of all weapons, thus penetrate into my host, what resolution did my troops then form
Meseems, beholding Krishna of the Dasarha race and that foremost of the Sinis, both exerting for the sake of Arjuna, my sons are giving way to grief.
Beholding him of the Satvata race and Arjuna pass through my divisions and beholding the Kurus fly in all directions, Meseems, my sons are giving way to grief.
Meseems my sons are giving way to grief, beholding the car-warriors routed and hopeless of conquering their foes and exert themselves in flying away.
Meseems my sons are giving way to grief, beholding the terraces of cars made empty by Satvata and Arjuna and also beholding the warriors slain (by thousands).
Meseems my sons are lamenting, beholding the steeds, the chariots, the elephants and thousands of heroic soldiers flying away in haste from the field of battle.
Meseems my sons are lamenting beholding the huge elephants of my army fly away smitten by the arrows of Arjuna and also beholding them fallen and falling.
Meseems my sons are lamenting seeing steeds deprived of riders and warriors deprived of chariots, by Arjuna and Satyaki.
Mescems my sons are lamenting seeing large bodies of steeds slain and routed in all directions in battle, by the son of Pritha and the descendant of Madhu's race.
Meseems my sons are lamenting, hopeless of their victory, by seeing the divisions of infantry fly with haste in all direction.
Meseems my sons are lamenting beholding those two invincible heroes pass in a moment through the division of Drona.
O son, I am indeed overwhelmed with a stupor upon hearing that Krishna and Arjuna of unfading glory together with Satyaki of the Satvata race, have entered into my divisions.
When that foremost of car-warriors among the Sinis had plunged into my host and when he had passed through the Bhoja division, what, O Sanjaya, did the Kurus do?
O Sanjaya, relate to me also how the battle raged there where Drona began to crush the Pandava host in battle.
Drona was a warrior of superior skill; he was endued with strength, accomplished in the use of weapons and indomitable in battle. How was it then possible for the Panchalas to pierce that hero in battle?
Solicitious of Dhanajaya's victory, the Panchalas were Drona's implacable foes, so also that mighty car-warrior the son of Bharadvaja was an inveterate enemy of theirs.
O Sanjaya, skilful as you are in narration, tell me all that in detail which Arjuna did for bringing about the slaughter of the Sindhu king.
Sanjaya said O foremost of the Bharatas, it behoves you not to lament like an ordinary person, when you are overtaken, O hero, by a calamity which owes its origin to your own misconduct.
Formerly, many of your well-wishers including the wise Vidura, advised you saying, "O king, do not forsake the sons of Pandu's but to those advices you paid no heed."
He that sets at nought the advices of wellwishing friends, weeps like yourself when a calamity overtakes him.
O king, the descendant of the Dasarha race entreated you for the conclusion of peace. But the highly-renowned Krishna then did not obtain that boon at your hands.
Knowing your worthlessness, your partiality for your sons, your duplicity in virtue, your animosity against the sons of Pandu and ascertaining your crooked intentions against them and listening to many of your incoherent and delirious bewailings, 0 foremost of kings.
That puissant lord of all the worlds, that one conversant with the truth of everything in the worlds, namely, the son of Vasudeva, caused the drums of war to be sounded among the Kurus.
This awful destruction has overtaken you through your own faults; O giver of honour, it behoves you not to lay all blames on the shoulders of Duryodhana.
As these incidents developed themselves, no good action was performed by you either in the beginning, in the middle or in the end, O Bharata. The defeat that can be anticipated now, is entirely owing to your fault.
Therefore, knowing as you do, the fate of this world, quietly and attentively hear how the battle that resembled that between the gods and the Asuras, took place.
When Sini's grandson of invincible prowess had entered into your troops, the troops of the Parthas headed by Bhimasena, fell upon your troops.
Then the mighty car-warrior Kritavarman, single-headed, received in that battle, the enraged Pandava troops who had been rushing to the battle with their followers.
Just as the banks resist the surging waves of the sea, so did the son of Hridika resist the Pandava troops in battle.
Then we beheld the wonderful prowess of Hridika's son inasmuch as the united divisions of the Parthas were unable to bear him down in battle.
Thereupon the mighty-armed Bhima piercing Kritavarman with three swift-coursing arrows, blew his conch-shell, imparting thereby delight unto the Pandava troops.
Then Sahadeva pierced Hridika's son with twenty, Yudhishthira the virtuous with five and Nakula with a hundred shafts.
The son of Draupadi pierced him with three and seventy, Ghatotkacha with seven and Dhristadyumna pierced Kritavarman with three arrows.
Virata, Drupada and Yajnaseni each pierced him with five shafts, Sikhandin also pierced Hridika's son with five swift flying arrows.
He then once more smilingly pierced him with twenty shafts. Thereupon, Oking, Kritavarman piercing each of these mighty carwarriors separately with five shafts, pierced Bhima with another seven shafts. Then he felled from the latter's car his standard and cutoff his bow.
Then that mighty car-warrior making haste and burning with rage, pierced Bhima whose bow had been severed, on the breast, with seventy sharp arrows.
That hero (Bhima) endued with prowess, thus deeply pierced by the excellent shafts of Hridika's son, began to tremble in the terrace of his car, like a mountain shaking during an earthquake.
Beholding Bhima thus involved in a dangerous situation, O king, the Pandava warriors headed by Yudhishthira, began to afflict Kritavarman by shooting numerous arrows.
Then impaling Kritavarman within a circle of chariots, the Pandava warriors, O sire, filled with delight, began to wound him with their arrows, out of a desire for rescuing the son of Maruta.
Thereafter the highly puissant Bhimasena regaining his senses, grasped, in that battle, a dreadful lance of golden staff and iron head.
Then he huried from his own car that lance at the car of Kritavarman, with great force. That lance hurled by the arm of Bhima and resembling a snake that had recently cast off its slough.
began to burn dreadfully as it coursed towards Kritavarman. Then as that lance, effulgent like the fire that appears at the end of a Yugu, was coursing swiftly towards.
The son of Hridika, he cut it in twain with a couple of arrows. That dart decked with golden ornaments, thus severed, fell down on the earth.
And, O king, it there began to illumine the points of the compass like a mighty meteor dropping from the heavens. Thereat Bhima beholding his lance baffled, became excited to the highest pitch of fury.
Thereafter, taking up another bow of great toughness and emitting loud twang, the enraged Bhimasena in that battle began to resist the son of Hridika.
Then, Oking, Bhima of awful prowess, pierced Kritavarman, on the centre of his breast, with five arrows. All this is the result of your wicked policy.
Then, O sire, the ruler of the Bhojas wounded on all parts of his body, appeared on the field of battle like a red Ashoka tree covered with blossoms.
Thereafter Kritavarman inflamed with rage, smilingly striking Bhimasena with three arrows, began, in return, to pierce the other warriors (with his arrows).
That mighty bowman then pierced those car-warriors exerting their best in battle, each with three shafts. They then also pierced him in return, each with seven shafts.
Then that mighty car-warrior of the Satvata race, inflamed with rage, smilingly cut-off the bow of Sikhandin with a razor-headed arrow.
Thereupon on the severance of his bow, Sikhandin burning with rage and hastening as much as possible, took up a sword and a buckler decked with hundreds of moons.
Whirling that mighty sword decked with gold, Sikhandin hurled it at the chariot of Kritavarman.
O king, then that mighty sword, cutting off his bow with arrows placed on its string, dropped, O king, on the ground like a luminous body falling down from the skies.
Meanwhile many mighty car-warriors, making haste began to pierce Kritavarman deeply and quickly with their arrows.
Then, O foremost of the Bharatas, taking up a fresh bow and leaving the one cut-off, that slayer of hostile heroes, namely Hridika's son.
Pierced the Pandavas in battle, each with three straight-flying arrows. He then pierced Sikhandin at first with three and then with five arrows.
Then the highly renowned Sikhandin also, taking up another bow, covered the son of Hridika with swift-flying arrows. Furnished with heads resembling the mouth of tortoises.
Then, O king, the son of Hridika, excited with wrath, in that battle, quickly rushed upon that mighty car-warrior that son of Yajnasena.
Who had been, Oking, the cause of death of the illustrious Bhima. Then the heroic Kritavarman displaying his prowess fell upon Sikhandin like a tiger falling upon an elephant.
Then those to subduers of foes, resembling two elephants guarding the points of the compass and looking like two blazing fires, attacked each other with their showers of arrows.
They stretched their two excellent bows and placed many arrows on their bow-strings. Like two suns shooting numerous rays, they also shot myriad arrows.
Those two mighty car-warriors afflicting one another with their sharp-arrows, appeared beautiful like two suns that rise at the end of a Yuga.
In that battle then, Kritavarman pierced that mighty car-warrior the son of Yajanasena at first with seventy three and then again with seven arrowS.
Thus deeply pierced and extremely pained, the latter squatted down on the terrace of his car; and he lost hold of his arrows and bow and was overwhelmed with a swoon.
Then your troops, O foremost of men, beholding Sikhandin cheerless in battle, began to applaud Hridika's son and they waived their garments in the air.
Then knowing Sikhandin to be afflicted sore with the arrows of the son of Hridika, his driver, in all haste, carried that mighty carwarrior away from the field of battle.
Beholding Sikhandin overthrown on the terrace of his car, the Parthas in that battle quickly surrounded Kritavarman with their chariots.
Then the mighty car-warrior Kritavarman filled his enemies with wonder, in asmuch as the alone succeeded in resisting the sons of Pritha and their followers in battle.
Conquering the Parthas, the mighty carwarrior Kritavarman vanquished the Chedis, the Panchaias, the Srinjayas and the valourous Kekayas.
Thus slaughtered by Hridika's son in battle, the Pandavas began to run hither and thither and they could not then fight steadily.
Conquering the son of Pandu viz., Bhimasena in battle, Hridika's son then remained on the field, like a blazing fire free from even a single curl of smoke.
Those mighty car-warriors routed by the son of Hridika, were compelled to turn their faces leack, afflicted as they were with incessant showers of arrows.
Vaishampayana said: After the departure of the Pandavas to the forest, the son of Ambika (Dhritarashtra) whose knowledge was his eye, became exceedingly sorrowful. The King, seated at his case, thus spoke to the virtuous minded and highly intelligent Vidura.
Dhritarashtra said: Your intelligence is as great as that of Bhargava (Shukra), you know all the subtleties of holy Dharma. You look on all the Kurus with and equal eye. Tell me what is good for me and for them (the Kurus).
O Vidura, things having taken this course, what should be done by us? I low can we secure the adoration of the citizens? How can we avoid the danger of total annihilation? Tell us what we should do); for you are conversant with all excellent expedients.
Vidura said: O king, Trivarga (Dharma, Artha and Kama) has its foundation on virtue and the sages says that a kingdom also stands on virtue as its basis. O king, therefore cherish with virtue and to your best power on your own sons and those of Pandu.
Virtue was destroyed by the wicked souls (the Kuru princes) with Subala's son (Shakuni) at their head when your sons invited the virtuous Yudhishthira to play and defeated him at dice.
I see this expiation of this dead of utter iniquity. O chief of the Kurus, your son (Duryodhana) may win by it a praise among good men.
Let the Pandavas have what is to may given to them by you. The king's morality is that a king should remain content with his own and never covet the possessions of others.
Your good name would not thus suffer; family dissension's would not thus ensue; you will have then no unrighteous act. This is your first duty, (namely) to grace the Pandavas and to disgrace Shakuni.
O king, if you wish to restore to you sons the good fortune they have lost this speedily act as I say, O king, if you do not act thus, the Kurus will be soon destroyed.
For neither Bhimasena nor Arjuna, if angry, will leave any of the enemies unslain. What is there in the world which is unattainable to those who have amongst their warriors Savyasachi Arjuna well-skilled in war, who possesses the Gandiva, the most powerful of all weapons in the world and who have the mighty Bhimasena warrior.
I told you formerly as soon as the son was born, “Abandon this inauspicious child of yours. The good of your race is in it (abandoning).” But you did not accept my advice, if you did as I advised to do, you would not have repented.
If your son consent to reign just and in peace with the sons of Pandu, you will thus pass your days in happiness and you will not have to repent.
Putting aside Duryodhana invite the son of Pandu (Yudhishthira) in the sovereignty. Let Ajatashatru (Yudhishthira) who is free from passion, rule the earth virtuously.
O king, all the monarchs of the world then like Vaisyas will pay homage to us. O king, let Duryodhana, Shakuni and Suta's son (Karna) gladly wait upon the sons of Pandu.
Let Dushasana ask pardon of Bhimasena and of the daughter of Draupada (Draupadi) in open court. After pacifying Yudhishthira, place him on the throne with all respects.
O king, asked by you, who else can I advise? If you do this, you will do what is proper.
Dhritarashtra said: O Vidura, the worlds you have spoken in this assembly with reference to the Pandavas and myself are for their and not my good. My mind does not approve this.
How have you settled all this in your mind. When you have spoken all this on behalf of the Pandavas. I perceive you are not at all friendly to me. How can I leave my son for the sake of sons of Pandu?
There is no doubt they (the Pandavas) too are my sons, but Duryodhana has spring from my (own) body. Speaking partially how will you advise me to replace my own body for the sake of others?
Vidura, though I hold you in great esteem, (yet I must say) all that you have said is crooked. Stay (here) or go (away) as you please. However an unchaste wife is assured, she forsakes her husband.
Vaishampayana said : O king, having said this, Dhritarashtra suddenly rose and went into the inner apartments. Saying "this race is doomed", Vidura (also) went away where the sons of Fandu were.
Yudhishthira said : O child, why do you speak these cruel words to these frightened Kurus who are now in adversity and who have come to us for protection?
O Vrikodara, dissensions and disputes often take place among those that are connected in blood. Such hostilities always exist, but for it family honour is never suffered to be destroyed.
If any stranger seeks to destroy the honour of a family, they that are good never tolerate such insult to be offered by the stranger.
The wretched minded one (Gandharva king) knows that we are living here for some time. (Even knowing this), he has disregarded us and has done this which is disagreeable to us.
O exalted one, from this forcible seizure of Duryodhana and from this insult offered to the ladies of our family by a stranger, our family honour is destroyed,
O foremost of men, arise and arm yourselves without the least delay to rescue those that have sought protection and also to save the honour of our family.
Let Arjuna and the twins (Nakula and Sahadeva) and yourself and also those that are brave and invincible (at once go and) rescue Duryodhana who is even now being taken away as a prisoner.
These blazing cars with golden flag-staffs belonging to the son of Dhritarashtra are now all ready (before you). With Indrasena and other charioteers who are all skilled in arms, ride all of you these ever furnished cars with deep rattling noise. Ride on them and fight to your utmost power with the Gandharvas to rescue Duryodhana. Even an ordinary Kshatriya would try his best to protect one who has come to him for protection. What then, O Vrikodara, shall I speak to you?
Entreated for assistance in such words as these, “O hasten to my help,” who is there that is so mean as not to help even his enemy when he see him to crave for protection with joined hands? The bestowal of a boon, a sovereignty and the birth of a son are sources of great happiness. But to rescue an enemy from distress is equal to all three.
What could be greater joy to you than that Duryodhana now in distress seeks his very life which now depends on the strength of your arms?
O Vrikodara, O hero, if the vow which I am engaged in observing were over, I would have certainly myself run to his assistance.
Try by all means, O Bhima, O Kuru prince, to rescue Duryodhana (first) by the act of conciliation. If however the Gandharva king cannot be managed by the act of conciliation, then you must try to rescue Duryodhana by light fighting.
If the Gandharvas do not let off the Kurus, even then, O Bhima, you must then rescue them by crushing the enemy by all means.
O Vrikodara, all this I can tell you now, for my vow has begun, but it has not ended as yet."
Having heard these words of Ajatshatru, Dhananjaya (Arjuna) at the command of his Guru, vowed to rescue the Kurus.
“If the Gandharvas do not peacefully let off the Dhritarashtra people, the earth shall this day drink the blood of the Gandharvas." Hearing the vow of the truthful Arjuna, O king, the Kurus were fully cheered up.
Vaishampayana said : Thereupon one day, knowing that the Pandavas had been comfortably seated and Krishna was taking her rest after meal the ascetic entered the forest surrounded by ten thousand disciples.
Beholding that guest arrive there the king Yudhishthira graceful and honest, proceeded with his brothers. Joining his hands and making him sit on an excellent seat. And adoring him duly he treated him with hospitalicy. He said, “Come back soon, O venerably sir, after performing your ablutions and reciting your prayers."
That innocent ascetic went to bathe along with his disciples, thinking "how will he feed me and my disciples.” Those ascetics of controlled minds went into the water.
In the interval, O king, Draupadi, the best of women ever devoted to her husband, began to think how she could provide food.
While she was thus thinking she could not find any means. She then thought in mind of Krishna, the slayer at Kansa.
(She said) O Krishna, O Krishna of mighty arms, O eternal, O son of Devaki.O Vasudeva, O lord of the universe, O you the killer of the difficulties of those that bow to you, O soul of the universe, O creator of the universe, O destroyer, O lord O inexhaustible. Oh the protector of the afflicted, O the saviour of kine and subjects, O the highest of the high, O the source of the mental perceptions such as faculties of knowledge and moral sense, I bow to you.
O worshipful one, O endless giver of boons, you are the refuge of the helpless; You are the ancient Purusha, the vital breath, beyond the perception of mental faculties. Oh lord of all, the most excellent lord, I seek your refuge; O lord, O you fond of your votaries, kindly protect me.
O you having complexion dark as the leaves of the blue lotus having eyes red as the corola of the lilly, O you clad in yellow raiment, O you adorned with the brilliant Kaustava. You are the beginning and the end of creation; the great refuge of all, you are the supreme light and essence of the universe with your face directed towards all directions.
They call you the supreme germ and the depository of all wealth; O king of gods, being protected by you all will lose their terrors.
You did save me before from Dushasana in the assembly; it behoves you now to save me from this difficutly.
Vaishampayana said : Then thus eulogised by Krishna the lord, fond of his votaries, the god of gods, the lord of the universe, Kesava of mysterious movements, percieving Draupadi's difficulty and leaving Rukmani on the bed him, came there quickly.
Thereupon beholding him arrived there Draupadi, in great delight, bowed to him and communicated to Vasudeva the coming of the ascetic and every other thing,
“Thereupon Krishna said to her, I am greatly stricken with hunger; soon feed me, O Krishna and afterwards I shall do all.” Hearing his words Krishna, ashamed, said, The vessel given by the sun remains full till I take my meals. O lord, I have taken my meals and there is no food.
Thereupon the lotus-eyed god said to Krishna. This is not the time for joke, O Krishna; I am assailed with hunger and fatigue; soon go, fetch the vessel and show me. Having thus got persistently the vessel brought, the ornament of the Yadu race, Keshava, saw a particle of rice and vegetable sticking at a corner. Eating it up he said to her "May the lord Hari, the soul of the universe, be pleased with it and may the God who partakes at sacrifices be satiated with it."
Then the long-armed Krishna, the destroyer of miseries said to Sahadeva, “soon bring the ascetics here and feed them."
O foremost of kings, thereupon the mighty illustrious Sahaveda soon went to invite them to repast. The ascetic Durvasa and others, who had gone to the nearest river to cool and transparent water to bath, all having plunged into the river, were rubbing their persons. And they were all feeling their stomachs to be full. Coming out of the water they began to eye each other. Then turning their faces towards Durvasa they all said, "Having asked the king to get our meals ready we have come here to bathe. Our stomachs have been filled to the throat; how can we eat anything now, O Brahmana Rishi? The food has been uselessly prepared for us, what shall we do now?"
Durvasa said : By uselessly making him prepare our food we have done a great wrong to that royal sage. Will not the Pandavas distroy us by looking down upon us with angry eyes? I know, the royal sage is endued with great ascetic power; O Brahmana, I am afraid of those man who are devoted to Hari's feet. All those Pandavas are high-souled, pious, heroic, learned, observant of vows and of devout panances. They always observe the rules of good conduct and are devoted to Vasudeva; if angry, they can consume us with their anger as fire does a bale of cotton. So O disciples, you all run away quickly without seeing them.
Vaishampnyana said : Being thus addressed by their ascetic preceptor, all those Bramhanas, greatly afraid of the Pandavas, fled away in all directions.
Not beholding those best ascetics in the celestial river. Sahadeva searched them here, there and at all the landing places.
Then learning from the other ascetics there that they had all fled away he came and communicated the news to Yudhishthira.
Thereupon all the self-controlled Pandavas, awaiting their arrival, remained in expectation for some time.
Yudhisthira said: Coming in the dead of night the ascetics will impose on us; Oh, how can we escape from this difficulty created by destiny.
Seeing them thus stricken with anxiety and breathing long deep sighs frequently the graceful Krishna suddenly appeared before them and said,
Krishna said: O son of Pritha, knowing your difficulty from the highly wrathful Rishi implored by Draupadi I soon came here.
Now you have not the least fear from the ascetic Durvasa; afraid of your ascetic powers, he has already fled away.
Those who always abide by virtue never suffer. I now ask your permission to return home; may good always betide you.
Vaishampayana said : Hearing Kashava's words the sons of Pritha along with Draupadi became easy in mind and relieved from anxiety they said, O lord, O Govinda, as persons drowning in the vast deep, reach shore by means of a boat, so have we, by your protection, overcome this great difficulty.
Now go in peace; may good betide you. Thus commanded he repaired to his own city and the Pandavas too, O great king, O lord, long with Draupadi.
Delightedly spent their days wandering from forest to forest. O king, I have thus, as asked by you, recounted the story.
It was in this way the evil desires of the wicked sons of Dhritarastra about the Pandavas in the forest, were baffled.
Dhritarashtra said Do you relate to me how the battle of Arjuna waged with the Samsaptakas and that of other lords of the earth with the Pandavas.
Moreover describe to me, O Sanjaya, how that battle of Arjuna took place with Ashvatthaman; and also that of other supporters of the earth with the sons of Pritha.
Sanjaya said O monarch, do you hear me, who am describing to you how that battle, which was destructive of the bodies, sins and lives of persons, waged between the heroes (on our side) and the enemies.
The son of Pritha, that slayer of enemies, having entered into the army of the Samsaptakas, that was like the great ocean, afflicted it most highly; even as the dreadful tempest agitates the vast ocean.
Dhananjaya, after having severed the heads of the heroic warriors by broad-headed and sharp-edged arrows, that (viz. the heads) had faces, as resplendent as the full moon and also very handsome eyes, eye-brows and teeth, immediately scattered the earth over with these heads, as if with lotuses severed from their stalks.
Arjuna cut-off the arms of his antagonists with keen arrows, that were like the razors, which, viz. the arms were excellently round, long and muscular and also were rubbed over with soft sandal and other perfumes and again, were furnished with weapons and fingers protected with leathern cases and resembled the five-headed snakes, in that dreadful battle.
The son of Pandu, again and again, cut-off with his broad-faced arrows the horses and horsemen, the drivers of cars and standards, bows and arrows, as well as arms, that were ornamented with valuable jewels.
O monarch, in that battle Arjuna, sent away innumerable car-warriors, elephants, horses and cavalry to the abode of Death, by striking them with several thousands of arrows.
The foremost of heroes, who became very wrathful and who roared most loudly and who, again, like bulls, were highly excited as if for a cow in season, proceeded most rapidly against him (Arjuna) with great uproars. Then those warriors began to strike him (Arjuna) with their shafts who at that time continued to slay his (Arjuna's) antagonist, even as the bulls strike another of their kind with the horns.
Thus the battle, which caused the hairs to stand on points, waged between him (Arjuna) and them (other warriors); even as there had taken place a battle of the Daityas with the wielder of the thunder-bolt (Indra) at the conquest of the three worlds.
That Arjuna, after having restrained the weapons of his antagonists, coming from all sides, by the weapons of his own and also having pierced the foes with a large number of shafts most rapidly, had taken away their lives.
That impersonation of victory (Jaya), that enhancer of the fears of his antagonists, after having broken into minute pieces, like the tempest breaking the vast masses of clouds into fragments, the cars, which had their poles, wheels and axes already shattered (by him) and which had their warriors, horses and drivers slain and which also had their weapons and quivers dislodged and which had their standards smitten down and which had their traces and reins of horses broken into pieces and which had their wooden fences already shattered into pieces (by him) and which had their arrows (deposited in them) struck down and moreover after having astonished every body, worked out deeds, like those of a thousand mighty car-warriors, fighting together, that were worth seeing.
The assemblage of the Siddhas and the divine Rishis, as well as the Charanas, began to praise them highly. The celestial kettle-drums also begun to be sounded; and showers of flowers continued to fall upon the heads of both Keshava and Arjuna. Meanwhile a voice,
Those two heroes, Keshava and Arjuna, are always said to be possessed of the splendour of the moon, the light of the fire, the strength of the wind and the brilliancy of the sun. Those two are as invincible as Brahman and Ishana. They are seated on the same car. They are the best of all creatures. They are most heroic. And the both are equal to Nara and Narayana.
Thus hearing and beholding this wonderful event, O descendant of the Bharata race, Ashvatthaman, firmly resolved upon, rushed towards the two Krishnas, viz. Arjuna and Keshava, in that battle.
Having invited to battle the son of Pandu, who was pouring forth showers of arrows, that had the power of slaying the antagonists, with his arm holding an arrow within its reach, the
'O hero, if you consider me to be your worthy guest, who am arrived here, then allow me, with your entire soul, the hospitality of battle today.'
Having been thus invited by the son of the Preceptor out of desire for battle, Arjuna considered himself to be highly respected and
The army of the Samasaptakas should be slaughtered by me; but, again, the son of Drona is inviting me to battle. O Madhava, do you order me really what should be performed first. If you consider it proper, that the work of hospitality should be given Ashvatthama first after rising.
Having been thus addressed (by Arjuna), Krishna carried, to the near presence of the son of Drona, the son of Pritha, who was invited to battle according to the prescribed maxims of triumphant challenge; even as the God of wind carries Indra to the sacrificial place.
Keshava, after having invited (to battle) him, who had his whole heart directed upon one thing, addressed the son of Drona, saying-'O Ashvatthaman, having been still (in the field), do you begin to strike without hesitation, as also do you bear (patiently).'
This, indeed, is the fit occasion for those, who support their lives with the food of their masters, to repay obligation to their supporters. The struggle between the Brahmanas is most insignificant; but the war between two Kshatriyas is a grand and decisive one, resulting either in victory or defeat.
You, who are most willing to receive, out of foolishness, those celestial rites of hospitality at the hands of the son of Pritha, after having becalmed yourself this day, continue to fight with the son of Pandu.
Having been thus addressed by Vasudeva, the best of the twice-born persons said-"So be it." He also pierced Keshava with sixty arrows and penetrated Arjuna with three other shafts.
Having been highly wrathful, Arjuna broke asunder his (antagonist's) bow with three powerful arrows. The son of Drona, on the other hand, took up another bow, more dreadful than the first.
Having stretched his bow within so short a time as the twinkling of the eye, he (the son of . Drona) pierced both Arjuna and Keshava-Vashudeva with three hundred shafts and the son of Pandu with one thousand arrows.
Thereupon, the son of Drona, after having rendered Arjuna wholly stupid with the greatest care in the field of battle, shot thousands and tens of thousands and millions of shafts.
Innumerable shafts continued to be poured forth from the quiver, the bow, the bow-string, the fingers, the arms, the two hands, the breast, the face, the rose, the two eyes, the two cars, the head, the different limbs and pores of the body, the car and its standards, of the professor of Brahmana, O sirc.
The son of Drona, after having pierced Madhava and the son of Pandu with a heavy shower of shafts, became highly gratified and sent forth a great up-roar like the loud roar of a vast congregated mass of clouds.
Having heard this great uproar of him (the son of Drona), the son of Pandu, addressed that Eternal One, saying-O Madhava, observe this great oppression of the son of the preceptor towards me.
This warrior considers us to be slaughtered, who have entered into the house of thick arrows (i.e. the arrowy shower). But we will surely frustrate his aim by means of our learning and energy.
The most excellent of the Bharata race, after having severed every one of the shafts of Ashvatthaman into three pieces, destroyed the power of those arrows even as the sun does away with the mist.
Thereupon the son of Pandu pierced with dreadful arrows the army of the Samsaptakas, with their horses, drivers, cars and elephants and with their standards, infantry and carwarriors repeatedly.
Then these persons, who having posted there in any way they liked, witnessed the battle, considered themselves to be wholly covered over with the showers of arrows, as if closing themselves by themselves.
Those arrows of innumerable forms furnished with the wings, having been shot from the Gandiva bow, had slaughtered the elephants, horses and men, either stationed there or at the distance of two miles, in that (dreadful) battle.
The trunks of the elephants, that had been pouring forth their juice (as the mark of their excitement) having been thus cut-off by the broad-headed arrows, began to fall down; even as the pretty-well gigantic trees, having been hewn down by axes in the forest, fall down upon the earth.
After a short while, the elephants that resembled hill, along with those riding upon them, tumbled down upon the ground even as the large mountains broken down by the thunder-bolt fall upon the ground.
Having severed into minute fragments the cars that appcared like the dissolving columns of vapour in the evening sky and also that were well-furnished with all its equipment's and that were yoked to well-trained horses and again, that were occupied by the warriors, invincible in battle, by powerful arrows, (he the son of Pandu) began to pour forth shower of shafts upon the enemies. Moreover Dhananjaya slew both the horsemen and the infantry, welladorned with the ornaments.
Dhananjaya, like the sun appearing at the end of the Yuga, had soaked away the vast deep of the Samsaptaka army, that was most difficult to be dried up, by means of his sharpheaded arrows, that constituted his rays.
Then again he (Dhananjaya) without hesitation perfectly penetrated the son of Drona, who was like a huge mountain with straight arrows, that had great force and also that were as resplendent as the sun; even as the wielder of the thunder-bolt pierces a mountain (by thunder).
The most wrathful son of the Preceptor, desiring to fight, proceeded against him (Arjuna) with a view to pierce hiin along with his horses and drivers with swift arrows. The son of Pritha, on the other hand, sundered those arrows shot at him.
Thereupon he (the son of Pandu), having been highly wrathful, continued to shower forth quivers of the arrows upon the person of Ashvatihaman; even as one serves a guest with things upon things in his house.
Then the son of Pandu, after having forsaken the army of the Samsaptakas ran towards the son of Drona; even as the doner, after having abandoned the unworthy quests, rushes towards the worthy one with his gifts.
Rama said: O father, for my fault you have been killed like a deer in the forest with arrows by those mean and foolish wretches, the sons of Kirtavirya.
O father, virtuous and ever steady in the honest path as you were, how can fate permit that you should die in this way?
What an awful sin must have been committed by them who have with hundreds of arrows killed you who were ever engaged in asceticism, who were old and who were averse to fight with them.
How can those shameless men speak of their (shameful) deed to their friends and relatives that they have killed virtuous man who was averse to fight.
Avitavarna Said: O king, thus did he lamentin piteous manner; and then that great ascetic performed all the obsequies of his (deceased) father. That conqueror of hostile cities, Rama, then set fire (to the funeral pyre) of his, father, O descendant of Bharata and then took an oath to destroy all Kshatriyas.
That mighty hero, greatly powerful in battle, equal to god of death himself, then took up weapons in anger; and alone he killed the sons of Kirtavirya.
O best of Kshatriyas, that foremost of all wielders of arms, Rama, destroyed all those Kshatriyas who were their followers.
Twenty-one times that lord made the earth Kshatriya-less. With their blood he made five lakes in Samantapanchaka.
That perpetuator of the Bhrigu race then offered there oblations to his ancestors. Then Rechika appeared to him in a visible form and stopped him.
Then the mighty son of Jamadagni offered libations to the lord of the celestials in a great sacrifice, in which he bestowed the earth of the Ritvijas.
O king, he built an altar made of gold which was ten vyamas (2O yards) in breadth and nine in height. He made a gift of it to the illustrious Kashyapa.
O king, then at the request of Kashyapa, the Brahmanas divided it into a number of shares and thus they came to be called the Khandavayanas (share-takers).
O king, having bestowed the earth on the illustrious Kashyapa, he engaged in severe austerities on the Mahendra, the foremost of mountains.
Thus did hostility arise between him and the Kshatriyas that lived on the earth. The entire world was thus conquered by the imineasurably effulgent Rama.
Vaishampayana said : Then on the fourteenth day of noon, the high-souled Rama at the proper hour appeared before the Brahinanas and Dharınaraja (Yudhishthira) with his younger brothers.
O king of kings, that foremost of kings, that lord, then with his brothers offered highest worship to the Brahmanas; and they also worshipped him (Rama).
Having worshipped the son of Jamadagni and having received due respect from him, he (Yudhishthira) spent a night on the Mahendra (mountain) and he then started towards the south.
Vaishampayana said Having listened to those words suitable to the hour and place, of his subjects, king Yudhishthira answered them saying,-"Great indeed must be the son of Pandu, whose merits, true or false, are thus recited by such foremost of Brahmanas assembled together.
Forsooth, we are all your favourites, since you so freely describe us as possessing those accomplishment
King Dhritarashtra, however, is our father and god. If you wish to do what is pleasing to me, always obey him and do what he likes.
Having killed all my kinsmen, I live for him alone. My great duty is to always serve him with particular care.
If you, as also my friends, think that I should be a favourite with you and them, let me then request you all to treat Dhritarashtra as you used to do before.
He is the master of the world, of yourselves, and of myself. The whole world with the Pandavas, is his.
You should always remember those words of mine.' The king then asked them to go where they liked.
Having sent away the citizens and the people of the provinces, the Kuru king appointed his brother Bhimasena as Yuvaraja.
And he gladly appointed the highly intelligent Vidura for helping him with his advice and for looking after the sixfold requirements of the state.
And he appointed the old Sanjaya endued with every accomplishment, the superintendent of finances. He appointed Nakula superintendent of the forces, for giving them food and pay and for looking after other affairs of the army.
King Yudhishthira appointed Phalguna for resisting hostile forces and punishing the wicked.
He appointed Dhaumya, the foremost of priests to attend daily to the Brahmanas and perform all rites in honour of the gods and all other religious rites.
He appointed Sahadeva to always remain by his side, for the king thought, O king, that he should always be protected by that brother of his. as
The king cheerfully supported others in various other affairs according to their gratification.
That destroyer of hostile heroes, viz., the righteous-souled king Yudhishthira, devoted to virtue, commanded Vidura and the high-souled Yuyutsu, saying,-'You should always with attention and care do everything that my royal father Dhritarashtra desires.
Everything for the citizens and the residents of the provinces should be done by you in your respective departments, after the king's permission. ever
Having saluted the Supreme Deity (Narayana) and the highest of all male beings (Nara) and also the Goddess of Learning (Sarasvati), let us cry success!
Vaishampayana said Then the heroic sons of Kuru belonging to the party of Abhimanyu pleased at having celebrated his (Abhimanyu's) nuptials and having rested during the night, awoke at break of day and went to the court of Virata.
The court of the Lord of the Matsyas was richly decorated and adorned with a collection of precious stones and choice gems, with seats arranged in it, having garlands and filled with fragrance. Those aged kings among men came there.
On the front seats sat the two kings Virata and Drupada, aged and revered among the rulers of the earth and Rama and Janardana also along with their father.
Near the king of Panchala sat the brave ruler of Shini along with the son of Rohini and next to the king of Matsya (sat) Janardana and Yudhishthira.
(There sat) also all the sons of king Drupada, Bhima and Arjuna, the two sons of Madri, Pradyumna and Samba, who were valiant in battle and Abhimanyu in company with the son of Virata.
And on the best seats wrought in gold sat the heroic sons of Draupadi who were equal to their fathers in valour, beauty and strength.
Those mighty heroes, shining in ornaments and clothes, being seated, that assemblage of kings shone like the firmament studded with beautiful stars.
Then those kings, heroes among men, having engaged in conversation with one another on various topics, remained for a moment gazing pensively on Krishna.
Those lions among kings, having reached the end of their talk and their attention having been called by Madhava to the affairs of the Pandavas, listened to his lofty speech which conveyed deep meaning. Krishna said
It is known to you all how this Yudhishthira was defeated by a trick at a game of dice by the son of Subala, how he was robbed of his kingdom and how he made a stipulation regarding his exile in the forest.
The sons of Pandu, who are capable of subjugating the word by sheer force of arms, whose chariots go unrestrained to the celestial or the terrestrial regions and who are true of their words, have fulfilled that austere vow for thirteen years.
The thirteenth year in the forest has been very hard, but this these great men have passed, unknown to you and suffering various sorts of unbearable hardships.
Even they who have been engaged in the menial service of others seek their family and their kingdom; such being the case, consider what is best for the son of Dharma (Yudhishthira) and for king Duryodhana.
(Consider) also what is right, suitable and calculated to redound to the glory of the illustrious Kauravas. The virtuous king Yudhishthira does not want even the kingdom of the gods wrongfully.
He would rather prefer the rightful lordship of some single village. It is known to all the kings (assembled here) how he has been robbed of his ancestral kingdom with the help of a mean trick by the sons of Dhritarashtra by whom the son of Pritha has not been vanquished through prowess borne by him.
Still the king Yudhishthira with his friends wishes them prosperity. The sons of Kunti, heroes among men and the two sons of Madri, seek only what has been earned by the sons of Pandu by overthrowing the king and winning victory over him. It is also well know to you how, when they were mere boys, their enemies who were cruel, dishonest and who sought to get the kingdom, attempted by several means to kill them. Consider their greediness and also the extreme piety of Yudhishthira.
Consider also the relationship between them; consult together and also think each of you yourself. They have always been attached to truth and have always fulfilled their promises.
If they are now wrongfully treated let them slay all the sons of Dhritarashtra or let their friends who see the unworthy treatment they get in this matter make them (the sons of Dhritarashtra) desist.
If they (the sons of Dhritarashtra) oppose them (the Pandavas) in battle the letter thus opposed will kill them; and if you are of opinion that the Pandavas, owing to insufficiency of numbers, will not be able to win victory over them let them combine with all their friends and try to overthrow them. The intentions of Duryodhana are not known nor what he is going to do.
The intentions of the other side not being known, how can you determine on what to do yourself. Therefore let a man virtuous, holy, of good parentage and wifeless go from here-a capable ambassador who will be able to pursuable them into surrendering half of Yudhishthira's kingdom.
Hearing this speech of Janardana which was pregnant with meaning and virtue, interesting and impartial, his elder brother accepted the suggestions and after praising the speech addressed him O king, thus.
Lomasha said : Living in the ocean, the abode of Varuna, the Kalkeyas began their operations for the destruction of the worlds.
They began to devour in the night in anger the Rishis (they found) in the hermitages and in the holy spots.
Those wicked-minded Daityas devoured one hundred and eighty Brahmanas and also ascetics in the hermitage of Vasishtha.
Going to the sacred hermitage hermitage of Chayavana, frequented by the Brahmanas, they devoured one hundred Rishis who lived on fruits and roots.
They thus acted during the night and during the day they entered into the sea. They devoured in the hermitage of Bharadvaja two Brahmanas of subdued soul and of Brahmachari life, living on air and water only. In this way did the Danavas one after another (invade) all the hermitages.
Being intoxicated with prowess of arms and their lives nearly run out, the Kalkeyas destroyed many Brahmanas.
O foremost of men, the Danavas acted in this way towards the ascetics in their ascetic retreats. Yet men could not discover them.
Every morning people saw lying on the ground the dead bodies of Rishis who were emaciated for living on frugal diet.
Many of those bodies were without flesh or blood. without entrails and with limbs separated from one another. Here and there lay heaps of bones like heaps of conch-shells.
The earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of ghee and with the sacred fires kept with care by the ascetics.
The universe, being afflicted with the terror of the Kalkeyas and being destitute of the Vedic studies, of the Vashats and the sacrificial festivals and religious rites, became very fearless.
O ruler of men, when men began to perish in this way, the survivors fled for their lives in all directions.
Some fled to caverns and some behind mountain streams and springs and some through fear of death gave up their lives.
Those among them who were bow-men and heroes cheerfully went out and took great trouble of find out the Danavas.
Failing to find them, for the Asuras had taken shelter in the bottom of the ocean, they came back to their homes greatly aggrieved.
O ruler of men, when the universe was being thus destroyed and when sacrificial festivals and religious rites were all destroyed, the celestials were filled with great afflictions.
Assembling all together with Indra in their midst, they consulted with one another out of fcar. They asked protection from the increate and exalted deity, Narayana.
Going to that unvanquished lord of Vaikuntha and bowing to that slayer of Madhu, the celestials thus addressed him,
“O lord, you are the creator, the protector and the destroyer of the universe as well as of ourselves. It is you who have created this universe with all its mobile creatures.
O lotus-eyed deity, it is you who in the days of yore assuming the form of a boar raised the sunken earth from the sea for the benefit of all creatures.
O foremost of Purushas, assuming the form of Narasimha (half man and half lion) you killed in the days of yore the ancient and greatly powerful Daityas, called Hiranayakashipu.
There was a great Asura named Bali, incapable of being killed by any crcature. Assuming the form of a dwarf, you exiled him from the three worlds.
It is by you that wicked Asura called Jambha who was a powerful bow-man and v.ho always obstructed sacrifices was killed.
Your acts are like those which, O slayer of Madhu, cannot be counted. You are the refuge of all who are afflicted with fear.
O god of gods, it is for this we tell you what is our present trouble. Save the worlds, the celestials and Indra also from this great fear.
Dhritarashtra said “Alas great was the misery of that person and very painful his life. Tell me, O best of speakers, whence his attachment to life and whence his happiness was.
Where is that region, so inimical to the practice of virtue, where that person lives, Oh, tell me how that man will be freed from all those great dangers?
Tell me all this. We shall then try our best for him. I am stricken with pity on account of the difficulties that lie in the way of his release."
Vidura said O king, they that are conversant with the religion of Moksha cite this as a simile. Understanding this properly, a person may attain to blissful regions hereafter.
That which is described as the forest is the great world. The inaccessible forest within it is the limited sphere of a man's life.
Those described as beasts of prey are the diseases. The huge woman living in the forest, is identified by the wise with Decrepitude which destroys complexion and beauty. The pit is the body of embodied creatures.
The huge snake living in the bottom of that pit is Time, the destroyer of all embodied beings. It is, indeed, the universal destroyer.
The cluster of creepers growing in that pit and by whose spreading stems the man hangs down is the man hangs down is the desire for life which every creature entertains.
The six-faxed elephant, O king, which runs towards the tree standing at the mouth of the pit is the year. Its six faces are the seasons and its twelve feet are the twelve months.
The rats and the snakes that are eating up the tree are the days and nights that are continually lessening the periods of life of all creatures. The bees are our desires.
The numerous jets that are pouring honey are the pleasures derived from the gratification of our desires and to which men and strongly addicted.
The wise know life's course to be such. Through that knowledge they succeed in snapping its fetters.
Sanjaya said In the thick of that awe-inspiring fray, Bhima, fighting single-handed, against tremendous odds, addressed his charioteer and said-"drive towards the centre of the Dhartarashtra force."
Spur your horses, O charioteer and I will hasten the departure of all these Dhartarashtras to the region occupied by the King of Death." The charioteer, being thus desired by Bhimasena, drove, at a furious speed, towards the spot against the whole hosts of your sons and from whence Bhima wished to fight them out and then, from all sides, a large retinue of Kaurava force, consisting of elephant and carwarriors and cavalry and infantry, hemmed him in.
And they all poured down their arrows on that best of chariots occupied by Bhima from every direction, whereupon the high-souled Bhima, with his own gold-feathered shafts, scattered to the winds, all those weapons hurled against him by his enemies.
And those gold-winged arrows of his enemies, thus broken into tatters of two or three fragments by the shafts of Bhima, fell upon the ground. Then, O King, there arose one long loud cry of woe from amidst the throng of those valiant chiefs of the Kshatriya race, as they, with their mounts of elephants and steeds and their chariots and body infantry, got afflicted with the arrows thrust hard by Bhima, like thunders rolling in mountains. Those pride of the Kshatriya race, being thus assailed by Bhima, and his powerful shafts smiting them hip and thigh, flew at him (Bhima) from every side of the plain, like the new-fledged family of the feathered tribes thickening around a tree. And as your troops fell back upon him, Bhima, of infinite prowess and strength, repulsed them with the full display of all his might, like the mighty King of Terrors, dealing destruction, at the end of time, with his mace, unto the creation. And your hosts, in that battle, could not repel the fearful impetuosity of Bhima, himself the personation of fire and fury, like the great Destroyer himself rushing, at the end of the cycle, with wide-open mouth for the extermination of all living beings. O Bharata, the whole troops, comprising the Bharata force, thus ruthlessly torn as under in battle, by the noble-minded Bhima, dispersed from the field in a state of panic, like a strong gust of wind scattering thick clouds in a tempest. Then the powerful Bhimasena, endowed with great sagacity, addressing his charioteer once more, said unto him in full glee. "Just know, O Suta, whether do all those chariots, which are advancing towards us, belong to our party, or to that of the enemy. As I, with this battle raging, can make no distinction between the two, see that I do not besiege my own hosts with my shafts.
I am greatly mortified, O Vishoka, to see around me these leaders of war in hostile array and also with the sight of their cars and the tops of their standards. The king lies wounded and the diadem-decked Arjuna is not yet come to take the field. All these, O Suta, are preying heavily on me.
O charioteer, that the pious king Yudhishthira should have gone away from the field, leading me alone in the midst of the enemy, is in itself hear-rending. Then again I am quite in the dark as to his fate. Nor do I know whether Vibhatsu is still alive or not. All these add to my grief.
And though dejected and disspirited, I will play the hell with all these troops inspite of their strength. And thus making the vast army in hostile array pay the penalty in the wager of battle, let me rejoice with you today.
O Suta, examine closely all the quivers of my arrows and see the numbers still left and then let me know decidedly the quantity and variety of each.”
Vishoka said Being thus addressed, Vishoka replied-"O hero, you have full sixty thousand arrows still left, while your shafts, both razor-shaped and broad-pointed, number ten thousand each. O hero, you have still two thousand cloth-yard shafts, while the Pradaras, O Partha, number three thousand.
To speak candidly, O son of Pandu, the quantity that is still left is quite unmanageable even by half-a-dozen bullocks, if placed on carts. O skillful one, throw off your weapons in no measured number, for your maces, swords and scimitars, as also your lances darts and spears and other weapons of the arms, number thousands upon thousands. So be of good cheer and pray do not be misapprehensive of your weapons running short."
Bhima said Mark, O Suta, in this day's fearful engagement the plains will present the aspect of the dismal regions, of Death, when the field will be shrouded with thick sets of my irresistible arrows, furiously let loose from off my bow, tearing into pieces the entire body of the trainbands of my enemy and making the Sun, as it were, disappear from view.
Today, O Suta, it will be known to all the Kshatriyas, even unto the last generation, that either Bhimasena has given himself up in battle, or, singly, he has got the better of all the Kurus.
Today, either let the Kauravas fall in battle, or, let all the world sound my death knell. Alone, encountering them all, I will either overmatch them, or, let them, all combined, put an extinguisher upon Bhimasena.
May the guardian angels, who further the course of all righteous action, shower down their blessing on me; and let Arjuna, the victor of enemies, come here speedily (to my relief), like the invoked Sakra appearing in the sacrificial ground.
Look there and see the disbanded Bharata force! Why are all these chiefs taking to their flight. Surely it seems to me inevitable that Savyasachin, that best of human beings has been shrouding that force with a heavy downpour of his arrows.
Look there, O Vishoka, (and see how) the mounted soldiers riding on their steeds or elephants and standard-bearers and footsoldiers and beating their retreat. Look, also, at these war-chariots, (and see how) they with their warriors on, are getting scattered by the darts, shafts and arrows, O Suta.
Charged with the gold-winged and peacock-feathered arrows of Dhananjaya and bursting like the bolts from the blue, those Kaurava forces, falling fast in numbers, as often swell the ranks of their file.
Those steed yoked on war-chariots and elephants trampling down the vast array of foot-soldiers are fleeting away. In sooth, the whole host of the Kauravas, seized with consternation, are beating a hasty retreat, as do the terrified elephants in the midst of a flaming forest. The elephants are roaring furiously in the field and their savage cries, O Vishoka, make, one and all, utter cries of woe and alas!'
Vishoka said Can't you, O Bhima, hear the awful sound of the Gandiva? (or), have those ears of yours lost their sensibility from the effects of the thunder produced by Partha, while out stretching it with fire and fury?
All your wishes, O son of Pandu, have been gratified, yonder is seen the standard of Ape (of Arjuna) wafting aloft. Look there the bowstring (of Gandiva) is emitting incessantly rays of light, like the flashes of lightning from amidst the blue regions of ethereal space.
That Ape wafting aloft from the standard of Dhananjaya, is seen to strike terror, all along the line of the enemy, (and to speak freely) even I myself am stricken with awe at that (august) sight.
There, the resplendent beauty of Dhananjaya's diadem is shedding its effulgence brightly and the bright luster of the gem-studded on it. Sparkling with the radiancy of the Sun, is looking much more resplendent.
Alongside him, behold, there, his conch Devadatta to thundering blare and resembling a white sheet of cloud. Behold there, Janaradana, reins in hand, making his way into the centre of the hostile divisions.
Behold, there, O hero, by the side of Janardana his discus, radiant like the Sun, nave like thunder and sharp like razor-that discus which enhances the fame of Keshava and which is always worshipped by the Yadus. son
There, large trunks of huge elephants, resembling the lofty yew trees, dissevered by Kiritin are falling fast. There, also, huge elephants and their riders, pierced with shafts all through, are falling down like mountains riven with thunder.
Behold, there, O of Kunti, the Panchajanya (conch) of Krishna, resplendent like the moon, the Kaustabha, (pearl) dazzling on his breasts and his garland of victory.
There cannot be any mistake in the fact that Partha, the glory of car-warriors-the best and foremost of them, carried by those precious steeds of his, the best of their kind, and in color as white as the white clouds of the sky, with Krishna as their driver, is rushing in the field, routing the enemy all through.
Behold there, your younger, resembling in energy the deity of the celestials, is piercing with his shafts those cars, steeds and bands of foot-soldiers and they are falling down as if a forest over-thrown by the tempest caused by the wings of Garuda.
Behold, Kiritin, with his powerful shafts, to outstrip in battle four hundred car-warriors with their steeds and drivers and seven hundred elephants, as also numberless infantry and cavalry.
Shedding his effulgence like the constellation of Chirta, the all-powered Arjuna, after having massacred the Kuru forces, is speeding towards you. All your wishes have been gratified-your enemies, thrown overboard. May your prowess and the span of your life continue to increase for ever and ever.
Bhima said For this welcome news, O charioteer, with unfeigned pleasure I grant you fourteen choice villages; and O Vishoka, as you bring me the tidings of Arjuna, I also present you a hundred female slaves and twenty chariots.
Yudhishthira said Tell us, O destroyer of Madhu, the prosperity which originates from the worship of the Brahmanas. You are a master of this subject. Indeed, our grandfather knows you.
Vasudeva said Hear me, O king, with attention, O chief of Bharata's race, as I recite to you what the merits of the Brahmanas are, O foremost one of Kuru's race.
Once on a time while I was scated at Dvaravati, O delighter of the Kurus, my son Pradyumna, enraged by certain Brahmanas, came to me and said, O destroyer of Madhu, what mcrit is there for adoring the Brahmanas. Whence is their lordship derived both in this world and in the next.
O giver of honours, what rewards are gained by constantly adoring the Brahmanas? Kindly explain this clearly to me, for my mind is disturbed by doubts about this.
When Pradyuinna said, these words to me, I answered him as follows. Do you hear, O king, with rapt attention, what those words were.
O child of Rukmini, listen to me as I tell you what prosperity one may acquire by adoring the Brahmanas. When one tries to acquire the threefold objects of life (viz., Virtue, Profit and Pleasure). or Emancipation, or fame and prosperity, or the treatment and cure of disease, or the worship of the deities and the departed manes, he should take care to please the twiceborn ones. They are each a king Soma. They are the dispensers of happiness and misery.
O child of Rukmini, whether in this or in the next world, O son, everything agrecable has originated from the Brahmanas. I have no doubt in this.
From the adoration of the Brahinanas originate achievements and fame and strength. Men and the Regents of the universe, adore the Brahmanas. We should satisfy the Brahmanas for the sake of accomplishment on holy deeds, wealth and desires, for attainment of emancipation, fame, grace and health as also at the time of offering pray to gods and Pitris.
How then, O son, can we disregard them, thinking that we are lords of the Earth? O mighty armed onc, do not allow your anger to embrace the Brahmanas as its objeci.,
In this as also the next world, Brahmanas are considered as great Beings. They have direct knowledge of everything in the universe. Verily, they are capable of reducing everything into ashes, if angry.
They are capable of creating other worlds and other Regents of worlds. Why then should not persons gifted with energy and true knowledge treat thein with obcdience and respect?
Formerly in my house, O son, lived the Brahmana Durvasas whose complexion was green and tawny. Clad in rags, he had a stick made of the Bilva tree. His bcard was long and he was greatly emaciated.
He was taller in stature than the tallest man on Earth. Wandering over all the worlds of human beings and of the deities and other superior beings, he sang constantly among assemblies and in public squares. Who is there who would cause the Brahmana Durvasas to live in his house, doing the duties of hospitality towards him?
He becomes wroth with cvery one if he finds even the slightest transgression! Hearing this about my nature, who is there who will give me refuge?
Indeed, he who would give me shelter as a guest should not do anything to anger me! When I saw that no one ventured to give him shelter in his house, I invited him and made him live in my abode.
On certain days hic would cat the food sufficient for the needs of thousands of persons. On other days he would eat very little. On some days he would go out of my house and would not return.
He would sometimes laugh without any reason and sometimes cry uselessly At that time there was nobody on Earth a old as he.
One day, entering the quarters which were given to him, he burnt all the beds and coveriets and all the welladorned damsels who were there for serving him. Doing this, he went Out.
Of highly praiseworthy vows, he met me shortly after this and addressing me, said, O Krishna, I wish to cal frumenty forthwith.
Having understood his mind previously. I had set my servams to prepare every kind of food and drink.
Indeed, many excellent viands had been kept ready. As soon as I was asked, I caused hot frumenty to be brought and offered to the ascetic.
Having eaten some, he quickly said to me, O Krishna, take some of this frumenty and smear all your limbs with it.
Unhesitatingly I did as directed. Indeed, with the residuc of that frumenty I smeared my body and head.
The ascetic at that time saw your beautiful mother standing near. Laughing the while, he sineared her body also with that frumenty.
The ascetic then caused your mother, whose body was sicared over with frumenty, to be yoked to a car without any delay. Ascending that car he started from my house.
Highly intelligent that Brahmana shone with effulgence like fire, and struck, before, me, my youthful Rukmini, as if she were an animal born to drag the cars of human beings.
Secing this, I did not feel the slightest grief bom of malice or the desire to injure the Rishi. Having yoked Rukmini to the car, he went out, desirous of passing along the high road of the city.
Secing that extraordinary spectacle, some Dasharhas, filled with anger, addressed one another and began to converse thus; Who else is there on Earth who would live afier having yoke Rukmini to a car! Indeed, let the world be filled with Bralımanas only! Let no other orders take birth here!
The poison of a virulent snake greatly powerful. More powerful thc poison is a Brahmana. There is no physician for a person who has been bit or burn by the virulent snake of a Brahmana.
As the irresistible Durvasas proceeded on the car, Rukmini tottered on the road and frequently dropped down. At this the twiceborn Rishi became angry and began to urge Rukmini on by striking her with the whip.
At last, filled with an irresistible passion, the Brahmana leaped down from the car, and fled towards the south, running on foot, over a pathless ground.
Seeing that foremost of Brahmanas, flying along the pathless ground, we followed him, although we were smeared with frumenty, exclaiming behind him, Be pleased with us, O holy onc.
Gifted with great energy, the Brahmana, seeing me, said, O mightyarmed Krishna, you have subdued anger by the strength of your nature.
O you of excellent vows, I have not found the slightest fault in you. O Govinda, I have been highly pleased with you. Do you solicit the fruition of such desires as you please.
Behold duly, O son, what the power is of myself when I become pleased with any one. As long as celestials and human beings will continue to entertain a liking for food, so long will every one among them cherish the same liking for you that they cherish for their food. As long, again as there will be Virtue in the several worlds, so long will the fame of your deeds last.
Indeed, your distinction will last so long in the three worlds. O Janardana, agreeable you will be to all persons.
Whatever articles of yours have been broken or burnt or otherwise destroyed (by me). you will see restored, O Janardana, to their former state or they will reappear even in a better forin.
As long again, O) you of unfading glory, as you will wish to live, so long will you have no fear of death attacking you through such parts of your body as have been smeared with the frumenty I gave you.
O son, why did you not smear that frumenty on the soles of your feet as well? By not doing it, you have acted in a way that is not approved by me. These were the words that he said, well pleased with me on that occasion. After he had ceased speaking, I saw that my body became gifted with great beauty and splendour.
To Rukmini also, the Rishi, well pleased with her, said, O beautiful lady, you will be the foremost one of they sex in fame, and you will enjoy great glory, and achievements. You will never suffer from decrepitude or disease or loss of complexion.
Every one will see you engaged in waiting upon Krishna, possessed as you already are with a fragrant odor which is always present in you.
You will become the foremost of all wives, numbering sixteen thousand, of Keshava. At last, when the time comes for your departure from the world, you will acquire the inseparable companionship of Krishna hereafter.
Having said these words to your mother, the Rishi once more addressed me and uttering the following words, left the spot. Indeed, the Rishi Durvasa, shining like a fire, said, ) Keshava, may you be so disposed always towards the Brahmanas. After uttering these words, that Brahmana disappeared there and then before my eyes.
After his disappearance, I began to follow the vow of uttering certain Mantras silently without being heard by anybody. From that day I resolved to do whatever commands I should receive from the Brahmanas.
Having adopted this vow, O son, along with your mother, both of us, with hearts filled with joy re-entered our palace.
Entering our house I saw that everything which the Rishi had broken or burnt had reappeared fresh.
Seeing those new articles, which had besides become more durable, I became stricken with wonder. O son of Rukmini, from that day forth I have always adored the Brahmanas in my mind.
This, O chief of Bharata's race, is what I said on that occasion about the greatness of those Brahmanas who are the foremost of their order.
Do you also, O son of Kunti, adore the highly blessed Brahmanas every day with gifts of wealth and kind, O powerful one.
It was thus that I won the prosperity I enjoy, the prosperity that is born of the favour of Brahmanas. Whatever, again, Bhishma has said of me, O chief of the Bharatas, is all true.
Markandey said : When that powerful, mighty and high-souled one (Mahasena) was born, various kinds of fearful evil omens appeared.
The nature of male and female, of heat and cold and of such other pairs of contraies was reversed. The planets, the cardinal points and the firmaments became radient with light and the earth began to roar.
The Rishis who always sought the welfare of the world, seeing these fearful omens on all sides, began with anxious hearts to restore tranquility in the universe.
Those men who lived in that Chaitraratha forest said, “All this disasters have fallen on us in consequence of Agni holding intercourse with the six wives of the seven Rishis."
Others who saw her (Svaha) as a bird said, “This has been brought about by a bird.” None ever thought that Svaha was the cause of all this mischief.
Having heard that the child was hers, Svaha slowly went to Skanda and told him, “I am your mother.”
The seven Rishis, hearing that a greatly powerful son was born (to them), abandoned their six wives except the adorable lady Arundhuti.
Because all the dwellers of that forest said that those six women were the cause of the birth of that child. O king, Svaha also said again and again to the seven Rishis, "O Rishis, this child is mine. Your wives are not its mother."
The great Rishi Vishwamitra, after performing the sacrifice of the seven Rishis, had followed unseen Agni when he had been afflicted with desire and therefore he knew all as then happened.
Vishwamitra was first to seek the protection of Kumara. He offered excellent prayers in honour of Mahasena.
All the thirteen auspicious rites of childhood such as the birth and other ceremonies were all performed by the great Rishi in respect of that child.
For the good of the world, he promulgated the virtues of the six-faced Skanda and performed ceremonies in hour of the cock, the goddess Shakti and the first followers of Skanda. For this reason Vishwamitra became a great favourite of Kumara.
That great Rishi told the seven Rishis all about the transformation of Svaha (as their wives) and also told them that their wives are perfectly innocent. (Even) having heard this, the seven Rihsis abandoned their wives,
Hearing of Skanda, the celestial then all spoke thus to Vasava (Indra), "O Shakra, soon kill Skanda, for his prowess is unbearable. If you do not destroy him, he will conquer us with all the three worlds. Vanquishing you, he will become the mighty lord of the celestial.
Thus spoke Indra to those who were afflicted, 'This child possesses great prowess. He can himself destroy (even) the creator of universe in battle with his prowess. I therefore do not dare to destory him.' Thus said Shakra again and again.
They (the celestial) said, “You have no heroism in you, therefore you speak thus. Let the mothers of the universe go today to Skanda. They can muster at will any power they like. Let them kill this child. Saying, “So be it,” they (mothers) went away.
But seeing him matchlessly powerful, they became dispirited. Considering him to be invincible, they sought his protection and said to him, "O greatly powerful one, become our son.
We are full of affection for you. We are desirous of giving you our breasts (to be sucked). The milk oozes out from our breasts." Having heard these words, the mighty Mahasena desired to suck their breasts. He received them with due respect and complied with their request. Then that mightiest of mighty ones saw that his father Agni was coming towards him.
That Sive (the doer of good) was duly honoured by his son; and he with the mothers stayed there near Mahasena to tend him.
That lady amongstst the mothers who was born of anger kept watch over Skanda with a spike in hand as a mother guards her own child.
That irascible daughter of blood who lived in blood embraced Mahasena in her breast and nursed him like a mother. And Agni, transforming himself as a teacher with a goat's mouth and followed by numerous children, began to gratify that child with toys on his that mountain abode.
Sanjaya said Seeing that army of yours thoroughly routed in battle, O monarch, Vrishasena endued with prowess, single-handed, began to protect it by means of the illusion of this weapons.
In that battle numerous shafts discharged by Vrishasena flew in all the ten directions of the compass, piercing men, horses, cars and elephants.
Like the rays of the sun, o king, mighty arrows of blazing effulgence shot by him, began to fly (on all sides).
O monarch, pierced by him car-warriors and cavalry began to fall down suddenly on the ground, like trees broken by the hurricane.
That mighty car-warrior felled in battle, O monarch, large divisions of steeds, car-warriors and elephants, by hundreds and thousands.
Seeing him career along through the field of battle, like one fearless, all the monarchs uniting together encompassed him on all sides.
The son of Nakula by name Shatanika charged Vrishasena and pierced the latter with ten Narachas that could penetrate into the very vitals.
The son of Karna, in return, sundered his bow and cut down his standard. The sons of Draupadi desiring to rescue their brother, rushed towards him.
Soon with their arrowy showers they made the son of Karna disappear from the view. Thereupon car-warriors headed by the son of Drona charged them, removing the shower of their arrows.
o monarch, these warriors (headed by Drona's son) speedily covered over the mighty car-warriors namely the sons of Draupadi, with arrows of various description like clouds pouring their contents on a mountain.
Prompted by their affection for their sons, the Pandavas quickly encountered them (assailants), being followed by the Panchalas, Kaikayas, Matsyas and Srinjayas, with their arms uplifted.
Then commenced a fierce and sanguinary and hair-stirring engagement between your army and the army of the sons of Pandu like that between the celestials and the Danavas.
Thus the heroes among the Kuru and the Pandava hosts, wrought up with wrath, fought with one another looking furiously at one another and nourishing (deadly) hatred for one another.
The bodies of those warriors of immeasurable prowess in consequence of their being inspired with wrath, appeared like those of the feathered chief (Garuda) and of the mighty serpents fighting in the skies.
The scene of action with Bhima. Karna, Kripa, Drona and Drona's son and Parshata and Satyaki, appeared effulgent like the alldestructive sun that rises (at the time of the universal annihilation).
Then there ensued a dreadful battle, like that between the celestials and the Danavas, in which mighty warriors engaged with mighty antagonists smote down one another.
Thereafter the host of Yudhishthira, setting up a noise loud as that of the (agitated) ocean, fell to slaughter your host, of which the mighty car-warriors have fled.
Then seeing the (Kaurava) host thoroughly shattered and excessively mutilated by the enemy, Drona exclaimed-'You need not fly, Oheroes.'
Thereafter that hero owning chest-nut steeds, inflamed with rage, like an elephant bearing four tusks, penetrated into the Pandava ranks and rushed at Yudhishthira.
Thereupon Yudhishthira pierced him with shafts, keen-pointed and furnished with feathers of the Kanka bird, Drona also cutting his bow in two charged him with great impctus.
Thereat the protectors of Yudhishthira's car-wheels namely Kumara, the glory of the Panchala races, resisted the rushing Drona, like the beach opposing the swelling sea.
When Drona the foremost of the regenerated ones was seen to be held in check by Kumara, there were heard sounds of carcries and exclamations of Excellent, excellent etc.
Then in that baitle, fierce Kumara. wrought up with ire, pierced, with a shaft, Drona on the chest; and then repeatedly uttered roars like those of the lion.
Then that highly puissant and indefatigable Kumara of great lightness of hands, having held Drona at bay in that battle, pierced him with thousands of shafts.
Thereafter the foremost of the twice-born one (Drona) slew Kumara that protector of Yudhishthira's car-wheels who was brave, of illustrious vows and well-versed in the use of weapons and mantras.
Then that foremost of the regenerate ones, the son of the Bharadvaja, became the protector of your army, having penetrated into the centre of the Pandava host and coursing on all directions. son
Piercing Sikhandin with twelve arrows, Uttamaujas with twenty, Nakula with five and Sahadeva with seven. Yudhishthira with twelve and the sons of Draupadi each with three, Satyaki with five and the ruler of the Matsyas with ten arrows.
And rushing at the foremost warriors of the Pandavas in due order, he (Drona) agitated the warlike host in that battle. Then desirous of capturing the of Kunti namely Yudhishthira, he (Drona) charged him.
Thereupon, 0 monarch, Yugandhara opposed the mighty car-warrior, the son of Bharadvaja, who was inflamed with rage like the ocean swelling with the tempest.
But Drona, having pierced Yudhishthira with close-jointed shafts, overthrew Yugandhara from his niche in the car with a broad-headed arrow.
Thereupon Virata and Drupada, Kekaya and Satyaki and Shini and Vyaghradatta, the prince of the Panchalas and Sinhasena ondued with prowess. These and many other warriors, desirous of rescuing Yudhishthira, impeded Drona's path by scattering innumerable arrows.
Vyaghradatta, the prince of the Panchalas, pierced Drona with fifty whetted arrows; as thereupon, O monarch, the Pandava host uttered a loud shout.
Sinhasena also having quickly pierced the mighty car-warrior Drona, suddenly, out of delight, broke out into a laugh, inspiring terror into the hearts of the mighty car-warriors.
Thereupon expanding his eyes and twanging his bow-string and making a loud sound by striking his arms with his palms, Drona rushed upon him (Sinhasena).
Then Drona of great prowess putting forth his energy, severed the head of Sinhasena decked with ear-rings also that of Vyaghradatta, with a pair of broad-headed shafis.
Then with the shower of his arrows having crushed the inighty car-warriors of the Pandava host, he stood near the chariot of Yudhishthira like the all-destroying Death himself.
When Drona of regulated vows reached the vicinity of Yudhishthira, O monarch, loud cries of 'The king is slain' were uttered by the warriors of Yudhishthira's army.
Then the soldiers, beholding the prowess of Drona said, "Today the royal son of Dhritarashtra will attain the fruition of his desire.
This very moment Drona, having captured in battle the son of Pandu, will, being transported with joy, surely return to us and to the son of Dhritarashtra.
When your soldiers had been thus conversing, the mighty car-warrior, the son of Kunti (Arjuna) rushed there with impetuosity, resounding the welkin with the rattle of his car and
Creating, by the carnage he caused, a river, of which the water consisted of blood and the eddies of cars; which was stagnant with bones and corpses of brave warriors and which conveyed creatures to the regions of the departed.
Having crossed that river having the myriad shafts for its forth and abounding in fishes consisting of lances the son of Pandu came there crushing the Kurus with his speed.
Thereafter the diadem-decked Arjuna suddenly charged Drona's division, covering it with net-work of mighty arrows and stupefying therewith the warriors that followed Drona. Nobody was able to perceive any interval between the swift placing of the arrows on the bow-string and their discharge by the wellrenowned son of Kunti.
Neither the cardinal quarters, not the welkin, nor the conclave dome, nor the earth, could be seen any longer, O monarch; everything then appeared to be a continuous mass of arrows.
Then when the wielder of the Gandiva had caused a 'palpable darkness' in the field of the battle with his shafts, nothing, O monarch, could be distinguished.
At the setting of the sun at that moment, and at the enveloping of the earth with dusk, neither foe nor friend could be distinguished any longer.
Thereupon Drona and Duryodhana and others began to withdraw their forces. Considering his enemies to be inspired with terror and unwilling to carry on the fight.
Vibhatsu also slowly withdrew his own divisions; then the Pandus and the Srinjayas and the Panchalas highly delighted began to praise the son of Pritha (Arjuna), with agreeable words, like the Rishis praising the Sun. Thus having vanquished his foes Dhananjaya, filled with rapture and accompanied by Keshava, retired to his own camp, bringing up the rear of his whole army.
Seated in the terrace of his excellent chariot adorned with emeralds and rubies and diamonds of the first water and with the costliest specimens of gold, silver, corals and crystal, the son of Pandu shone like the moon in the heavens adorned with the stars. costliest specimens of gold, silver, corals and crystal, the son of Pandu shone like the moon in the heavens adorned with the stars.
Sanjaya said At mid day, 0 mighty monarch, commenced a combat between the Somakas and Bhishma, that become dreadful and destructive of many creatures.
That foremost of car-warriors viz., the son of Ganga began to consume the ranks of the Pandava host, with his sharp shafts discharged by hundreds and thousands.
Then your father Devavrata crushed that army like a herd of heifer grinding (under their tread) a heap of paddy sheaves.
Then Dhrishtadyumna, Shikhandin, Virata and Draupada, encountering Bhishma in battle began to pierce that mighty car-warriors with numerous shafts.
Thereat, 0 Bharata, piercing Dhrishtadyumna and Virata with three shafts, Bhishma discharged a Naracha at Draupada.
Then those pierced by Bhishma that girder of foes, waxed worth, O king, in battle like a snake trampled under the feet.
Then Shikhandin pierced the grand father of the Bharatas, but the latter of undeteriorating renown struck him not, remembering his femininity.
Then Dhrishtadyumna blazing up with rage like fire, pierced the grandsire, with three shafts on the breast and the arms.
Drupada with twenty five, Virata with ten, Shikhandin with twenty five arrows pierced Bhishma.
That hero (Bhishma) thus deeply pierced, O mighty monarch, and bathed in copiously flowering blood, appeared beautiful like flowering red Ashoka tree in the spring.
Then the son of Ganga pierced them in return each with three straight going shafts; and O sire, he bust open the bow of Drupada with a broad headed arrow.
The latter then taking up another bow pierced Bhishma with five arrows and his charioteer with three whetted shafts on the field of battle.
Thereupon, O monarch, Bhima, the five sons of Draupadi, the five Kaikeya brothers, and Satyaki of the Satvata race,
Headed by king Yudhishthira himself rushed at the son of Ganga, desirous of rescuing the Panchalas headed by Dhrishtadyumna.
So also, O ruler of men, your warriors anxious for protecting Bhishma, rushed against the Pandava host, supported by their respective divisions.
Thereupon ensued a fierce and sanguinary engagement between your army and theirs both teeming with men, steeds chariots and elephants-engagement that considerably swelled the population of Death's domain.
Car-warriors meeting car-warriors dispatched them to the abode of Death; so also others, men, horse-soldiers, elephant riders encountering one another,
Conveyed one another to the abode of Death, with their straight knotted shafts; and in that field of battle, O ruler of men, many cars deprived of their riders with numerous dreadful arrows, and with their drivers slain, careered on the being dragged on all sides.
Crushing, O king, innumerable men and steeds in that battle, those cars of the velocity of wind appeared beautiful like aerial castles.
Many car-warriors deprived of their cars, clad in armour and possessed of strength all decked with ear-rings and turbans and with bracelets and garlands,
All resembling sons of the gods and equal to Shakra in prowess in battle, prosperous as Vaishravana himself and wise in polity as Brihaspati himself.
Ruling over vast dominions, and all heroic warriors, O ruler of men, flying hither and thither, were slain like ordinary men.
Huge tusked elephants also, O foremost of men, deprived of their excellent riders, fell down crushing their own ranks and uttering distressful cries,
With their armours, variegated standards, chamaras, white umbrellas with golden staves, and lances shattered, O sire,
The huge elephants ran in all the ten points of the compass, resembling newly-risen clouds.। and roaring also like them.
So also, O ruler of men, elephant riders, deprived of their elephants, were seen to run in all directions in that general engagement between your army and theirs.
We also beheld steeds born in various regions, decked with golden caparisons, and fleet as the wind itself, by hundreds and by thousands.
We also beheld horse soldiers, deprived of their charges chase and chased by, one another in that battle, with swords in their grasp.
An elephant meeting a flying compeer in that great battle, rushed with velocity crushing foot soldiers and steeds.
Also, o king, in that battle one elephant crushed many cars, and car also, passing over fallen steeds, crushed them in battle.
And also, O king, horses again crushed the foot-soldiers in that battle. Thus, o king, they crushed one another in various modes.
When that awful and fierce battle was thus raging, there started up into existence on the field of battle a hideous river, having blood for its stream,
Choked with piles of bones, and having the hair (of slain warriors) for its moss and weeds. It had cars for its lakes arrows for its eddies and horses for its fishers; and it was inaccessible.
It abounded in pebbles consisting of the heads of warrior; as also in sharks &c formed by the elephants. It had armours and headgears for its froth and bows for its current and swords for its tortoises;
The trees on its banks were formed of the numerous standards; it had men for its banks which it ate away constantly. It was infested by swans consisting of cannibals, and it considerably increased the population of Death's domain.
Many heroic Kshatriyas all mighty carwarriors crossed that river on their rafts consisting of cars, steeds and elephants, totally driving away fear their hearts.
Just as the river Vaitarani conveys all departed spirits to the dominions of the ruler of spirits, so, in that afternoon, that river carried away (with its bloody currents) all cowards that became overwhelmed with a swoon.
Then in that battle the Kshatriyas beholding that awful carnage, exclaimed saying. Through the folly of Duryodhana, Kshatriyas are being thus destroyed.
Why did Dhritarashtra of wicked soul, that ruler of men, infatuated by covetousness, harbor feelings of envy against the sons of Pandu, all endued with many virtues."
Various exclamations of this kind, purporting to be applause to the Pandavas and censures to your sons, were heard there addressed to one another.
Hearing these exclamations vociferated by all the warriors, your son Duryodhana, that offender of all men,
Addressing Bhishma, Drona, Kripa and Shalya said, O Bharata “Do you go on fighting with self-confidence? Why do you tarry at all?”
Then ensued a battle between the Kurus and the Pandavas. O king, that owed its origin to that game at dice and that brought about awful carnage.
Now do you see, O son of Vichitravirya, the dreadful fruit of your refusal to accept the salutary advice (of your friends), though warned against it by many high souled heroes.
Neither the sons of Pandu, O king, with their soldiers and followers, nor the Kauravas pay any the least head to their lives in that battle.
For this reason, O foremost of men, a dreadful destruction of men is taking place, brought about by Destiny or by your wicked policy, O king.
Vaishampayana said : Having heard from the highly exalted Markandeya the story of the royal sage Indradyumna's regaining heaven, the king Yudhishthira, the great monarch, again asked the Rishi,
“O great Rishi, tell me how a man should practice charity to go to the regions of Indra.
Is it by practicing charity when leading the domestic life or in boyhood or in youth or in the old age (that one goes to Indra's abode)? Tell me the respective merits of charity in different stages of life.
Markandeya said : The life, that is useless, is of four kinds and the charity which is useless is of sixteen kinds. That life is useless in which there is no son born, in which one has no virtue. In which one lives on food given by another and in which one cook (food) for himself only, without giving to the Pitris, the celestials and the guests and one who eats before all these.
The gift to one who has fallen away from the path of virtue and the gift of wealth which has been earned wrongly and dishonestly are both useless. The gifts to a fallen Brahmana, to a thief to a false preceptor, are also useless.
The gift to an untruthful man, to one who officiates at sacrifices performed by all classes of people residing in a village, to one that sells the Vedas to a Brahmana who cooks for a Shudra, to one who is by birth a Brahmana, but who does not perform the duties of his order, is all in vain. The gift to one who has married a girl already in her puberty, to a woman, to one who sports with a snake and to one who is engaged in minimal services, is also in vain. These are the sixteen useless charities.
He who gives away wealth out of fear or anger. Enjoys the fruits of that charity when he remains in the womb of his mother. The man who gives away (wealth) to the Brahmanas, enjoys its fruits while he is in old age.
O king, therefore, the man who desires to get to the path of heaven should under all conditions give away (wealth) to the Brahmanas.
Yudhishthira said : By what means do the Brahmanas, who receive gifts from all the four orders, save others as well as themselves?
Markandeya said: By Japa, by Mantras by Homa and by the study of the Vedas, they (Brahmanas) build a Veda boat and with it they save others as well as themselves.
The celestials themselves are gratified with that man who gratifies the Brahmanas. At the command of a Brahmana a man obtains heaven.
O king, you will certainly go to heaven for your worshipping the Pitris and the celestials and for your showing great reverence to the Brahmanas,
Even if your body be dull and weak and full of phlegm. He who desires to obtain virtue and heaven should worship the Brahmanas.
One should with great care feed them at the time of Shraddha ceremonies, but those among them (Brahmana) that are cursed or fallen, that are either exceeding handsome or excessively black, that have diseased nails, that are lepers, that are deceitful, that are bastards, born of widows or of women with their husbands in exile and that support themselves by the profession of arms, all these should be excluded. A censurable Shraddha consumes the performer as fire consumes the wood.
If those that are to be employed in a Shraddha happen to be dumb, blind or deaf, care should be taken to employ them with the Brahmanas who are learned in the Vedas.
O Yudhishthira, hear now what you should give away. He who knows the Vedas should give away to only those Brahmanas who are able to save both the giver and himself, for he only is to be considered a competent (Brahmana) who can save the giver and himself.
O son of Pritha, the sacred fire does not become so much gratified in receiving the libations of Ghee, the offering of flowers and sandal paste and other perfumes as by the entertainment of guests.
Therefore with all care entertain guests. O king, those that give to his guests water to wash his feet, butter to rub over his tired legs, light in darkness and food and shelter, do not (at all) go before Yama.
The removal of garlands of flowers offered to the gods, the removal of the remnant of a Brahmana's food, serving with prepared pastes, the shampooing of a Brahmana's legs, O foremost of kings, each of these gives better fruits than the giving away of kine.
A man certainly rescues himself (from hell) by giving away Kapila cow, therefore a Kapila cow, decked with ornaments, should be given to a Brahmana.
One should make gifts to a person nobly born, one who is learned in the Vedas, one that is fair, one who leads a domestic life, but who is burdened with wife and children, one who duly worships the sacred fire and one who has done you no service.
O best of the Bharata race, O descendant of Bharata, you should always give away to such men and not to those who are wealthy. What merit is there to give (wealth) to one who is wealthy?
One cow must be given to one Brahmana. One single cow must not be given to many Brahmanas. If that cow is sold, three generations of the giver's family would be lost. Such a gift will neither rescue the giver nor the Brahmana who takes it.
He who gives away eighty Ratis of pure gold, obtains the everlasting fruit of giving away one hundred pieces of gold.
He who gives away a strong bull capable of drawing the plough, does not certainly meet with any calamity; he finally goes to heaven.
He who gives away land to a learned Brahmana, has all his desires fulfilled.
The tired traveller, with weakened limbs and with feet besmeared with dust, asks for the name of him who gives him food. There are men who answer him by telling him the name. That wise man who informs the toil-worn travellers the name of the persons who give them food is certainly considered equal in virtue as the giver of food himself.
O Yudhishthira, Therefore (even) abstaining from other kinds of gifts, give away food. There is no virtue so great as that of giving well-cooked and pure food to the Brahmanas according to one's ability. That man by his this act obtains the companionship of Prajapati.
There is no gift superior to that of food. The food is the foremost and the first of all things. It is said that food is Prajapati. Prajapati (again) is considered as year and the year is sacrifice.
From sacrifice all mobile and immobile creatures take their birth. For this reason it has been heard by us that food is the foremost of all things.
Those, that give away lakes and large tanks, wells and ponds, shelter and food with sweet words, have not to bear the up-braiding of Yama.
Earth is always satisfied with that man who gives rice and wealth earned by his own labour to the Brahmanas whose behaviour is good. She pours upon such a man showers of wealth.
The giver of food walks first, then follows the speaker of truth; and then the man who gives away to a person who does not ask. But all these three go to the same place.
Vaishampayana said : Being filled with curiosity, Yudhishthira, with his brothers, again asked the illustrious Markandeya.
Yudhishthira said: O great Rishi, what is the distance of the region of Yama from that of men? What is its measurement? How does a man pass over it and by what meant? Tell me all this.
Markandeya said : O king, O foremost of all virtuous men, your this question relates to a great mystery. It is sacred and it is much praised by the Rishis. I shall speak to you about this Dharma.
O ruler of men, the distance of the region of Yama from the abode of men is eighty-six thousand yojanas.
The way is over space. There is no water there and it is terrible to look at. There is nowhere in that region any shade of any tree, any water and any resting place, in which the traveller when fatigued, may take rest for some time.
Along this path are forcibly taken by messenger of Yama, obedient to his command, all men and women and all creatures that have life.
O ruler of earth, O king, those that have given horses and other good conveyances to the Brahmanas, go along (this path) on those animals and conveyances. Those that have given. umbrellas thus (to the Brahmanas) go along this path with umbrellas, warding off the sun's rays.
Those that have given food go along without any hunger and those that have not given food go along afflicted with (great) hunger. Those that have given cloths go along attired in cloths and those that have not given cloths go along naked,
Those that have given gold go along in happiness, well adorned in ornaments. And those that have given land go along with their every desire completely gratified.
Those that have given grains go along without being afflicted with any want; and those that have given houses go along on cars.
Those that have given king go along with cheerful hearts without ever being afflicted by thirst. Those that have given lights go along in great happiness lighting the way before them.
Those that have given kine go along in happiness, their sins being all destroyed. Those that have fasted for a month, go along on cars drawn by swans.
O son of Pandu, those that have fasted for six nights, go on cars drawn by peacocks. O son of Pandu, he who fasts for three nights taking only one meal without a second goes to a region free from disease and anxiety. The water has this excellent property that it produces happiness in the region of the dead.
There they see a river named Pushpodaka. They there drink cool water which is like the very ambrosia.
He who is of evil deed drinks there puss which is the thing that has been ordained for him. O great king, that river fulfills one's all desires.
O king of kings, worship there these (Brahmanas) in all due form. Weakened with travelling and besmeared with the dust on this way, the traveller asks for the name of him who gives food and comes in hope to his house to worship him with all care, for he is a great Brahmana.
As he proceeds all the celestials with Vasava (Indra) follow him. If he is worshipped, they are gratified; and if he is not worshipped they become cheerless.
O king of kings, therefore duly worship these (Brahmanas). I have thus spoken to you on one hundred subjects. What do you desire to hear from me more?
Yudhishthira said : O lord, O virtuous man, I desire to hear you again and again on sacred subjects relating to virtue and morals.
Markandeya said: O king, I shall now speak on another sacred subject relating to eternity which destroys all sins. Listen to me with all others.
O best of the Bharata race, the merit equal to that of giving away a Kapila cow in Pushkara (Tirtha) is obtained by washing the feet of the Brahmanas.
As long as the earth remains moist with the water touched by the feet of a Brahmana, so long do the Pitris drink water from the lotus leaves.
If a guest is welcomed, Agni is gratified. If he is offered a seat, Indra is gratified. If his feet are washed, it is the Pitris who are delighted. If he is fed, it is Prajapati (Brahma) himself who is gratified.
One should with subdued soul give away a cow when the feet and the head of her calf are visible. Before her delivery is complete, a cow with her calf in the air in the course of falling from the uterus to the earth is to be considered as equal to the earth herself.
O Yudhishthira, he is adored in the celestials region as many thousand Yugas as there are hairs on the bodies of that cow and the calf.
The person who donets a black cow duly ornamented with jwels including nose-ring made of gold and the hoof made of silver.
O descendant of Bharata, he who, having accepted a gift, gives it away immediately to a person who is virtuous and honest, obtains great merit. He certainly obtains the fruit of giving away the whole earth to her utmost limits with her oceans, seas and caves, her mountains and forests and woods.
The Brahmana, who eats in silence from a plate, keeping his hands between his knees, succeeds in saving others.
Those Brahmanas who abstain from drink and who are never spoken by others as having any fault and who daily read the Samhitas are capable of saving others,
Havya (libation of ghee) and Kavya (edible offerings) should all be presented to a Brahmana who is learned in the Vedas. As an offering of ghee to Agnis is never in vain, so a gift to the Brahmanas learned in the Vedas is never in vain.
The Brahinanas have anger as their weapon; they never fight with weapons made of iron or steel. The Brahmanas kill their enemies with anger, as the wielder of thunder killed the Asuras.
O sinless one, the theme relating to virtue and morality is now over. Having heard them, the Rishis, in the Naimisha forest, greatly delighted.
O king, (hearing them) they were freed from grief, fear and anger and they were cleansed of their sins. Those men who hear them are freed from the bondage of rebirth.
Yudhishthira said : O greatly wise one, O foremost of virtuous men, what purification is there by which a Brahmana might always be pure. I desire to hear it.
Markandeya continued There are three kinds of purity, namely purity in speech, purity in deed and purity by water. He who takes to these certainly obtains heaven.
That Brahmana who adores (the goddess) Sandhya in the morning and in the evening and who recites the sacred Gayatri, who is the mother of the Vedas, is cleansed from all his sins after being sanctified by the latter. Even if he accepts in gift the entire earth with her oceans, he does not suffer the least unhappiness.
Those planets in the sky including the sun that may be inauspicious and hostile towards him soon become favourable and auspicious towards him for his these acts. And those that are auspicious and favourable become more auspicious and favourable.
The terrible Rakshasas who feed on animal food and who have gigantic and fearful appearances, all become incapable of doing any injury to a Brahmana who practises these purifications.
They incur no fault in consequence of teaching, of officiating at sacrifice and of accepting gifts from others. The Brahmanas are like the blazing fire.
Whether learned in the Vedas or not, whether pure or impure, they should never be insulted, for Brahmanas are like fires, 'covered with ashes.
A fire that blazes forth in a place of cremation is never impure, so is a Brahmana either learned or ignorant is always pure. He is superior to a celestials.
Cities adorned with walls and gates and palaces lose their beauty if they are not inhabited by Brahmanas.
O king, that is really a city in which live Brahmanas learned in the Vedas, who duly observe the duties of their order and who possess learning and ascetic merit.
O son of Pritha, whether it be a forest or a pasture ground where learned Brahmanas live is called a city. It is also a Tirtha.
By going to a king who protects (his subjects) and to a Brahmana who possesses ascetic merits and also by worshipping them both, one may be immediately cleansed off all his sins.
The learned men have said that ablutions in the sacred Tirthas, recitations of the names of holy ones and conversations with the good and the virtuous are all praiseworthy acts.
Those that are virtuous and honest always consider themselves sanctified by the holy companionship of persons like themselves and also by the water of pure and sacred conversation.
Carrying of the three stays, the vow of silence, matted locks (on head), shaving of the head, wearing barks and deer skins, observing vows, practicing ablutions, worshipping of fire and living in the forest emaciating the body, all these are useless to one if his heart be not pure.
O king of kings, the indulgence of the six senses is (very) easy if purity be not its aim. Abstinence is itself difficult to acquire and it is more so if purity be not its aim. Among all the senses mind is the most dangerous.
These high-souled, men who do not commit sin in word, in deed, in heart or in soul, are said (really) to perform asceticism; but not those who make their bodies emaciated by fasts and penances.
He who has no feeling of kindness for his relatives even if his body be pure cannot be free from sin. That hard-heartedness of his mind is his great enemy to asceticism.
He who is always pure, who is endued with virtue and who practice virtue all his life, even if he leads a domestic life, is a (real) Rishi. He is freed from all sins.
Fasts and other penances, however they may weaken and dry up the body which is made of flesh and blood, cannot destroy sins.
The man whose heart is without holiness suffers torture by undergoing penances only being ignorant of their meaning. He is never freed from sins of such acts. The fire he worships does not consume his sins.
Through holiness and virtue alone men can go to the regions of bliss and their vows and fasts can become efficacious. Living on fruits and roots, observing the vow of silence, living on air, shaving one's head, abandoning a fixed home, having matted locks on head, lying under the sky, observing daily fasts, worshipping the fire, bathing in water and lying on the ground, these alone cannot lead one to heaven.
Those only that are endued with holiness succeed by knowledge and by (virtuous) deeds to conquer disease, decrepitude and death and they alone obtain a very high state.
As seeds that have been scorched by fire do not produce the plant, so the pains that have been burnt by knowledge cannot affect the soul.
The inert body, which is like a block of wood when destitute of soul, is certainly very short-lived like the forth in the ocean.
He who obtains a view of his soul that dwells within every one's body by the help of one or the half of a rhythmic line (of the Vedas) has no need for anything else.
Some, by obtaining a knowledge of the identity of the supreme soul from but two letters (of the Vedas) and some, from hundreds and thousands of slokas, acquire salvation; for the knowledge of one's identity with the supreme soul is the sure sign of salvation.
The learned old men have said that neither this world, nor that hereafter, nor bliss can come to one who is full of doubts. Faith is the certain sign of salvation.
He who knows the true meaning of the Vedas also understands their true use. He is frightened at the Vedic rites as man at a conflagration.
Abandoning dry discussion, take to Smriti and Shruti. Seek with the help of your reason the knowledge of the undying one who is without a second. One's search (for a thing) becomes in vain from the defect of means.
Therefore one should carefully try to obtain knowledge by means of the Vedas. The Vedas are the supreme soul, they are his body, they are the truth. The soul, that is bound by the animal organism belonging to a man in whom all the Vedas are manifest, can (only) know Him.
The existence of the celestials as stated in the Vedas, the efficacy of (religious) acts and the capacity for action of beings furnished with bodies are noticeable in every Yuga.
Independence from and the annihilation of these are to be sought by means of the purity of the senses. Therefore the suspension of the function of the senses is the true fasting.
One may obtain heaven by asceticism, one may obtain objects of enjoyments by the practice of charity, one may have his sins all destroyed by bathing in Tirthas, but complete emancipation cannot be obtained without knowledge.
Vaishampayana said : O king of kings, having been thus addressed, the greatly illustrious (Yudhishthira) replied, "O exalted one, I desire to hear about the rules of charity which is (really) meritorious.
Markandeya said : O king of kings, O Yudhishthira, O monarch, the rules of charity which you desire to hear from me are highly valued by him.
Hear about the mysteries of charity as they have been expounded in the Shrutis and Smritis. O Yudhishthira, he who performs a Shraddha in the conjunction of Gajachhaya at a place fanned by the leaves of an Ashvattha tree enjoys its fruits one hundred thousand Kalpas.
O ruler of earth, he who gives food to one who is dying of hunger and he who founds a home of charity with a person to look after it both acquire the fruits of (performing) all sacrifices.
He who gives away a horse at a Tirtha where the current of the water runs in an opposite direction obtains merits that are inexhaustible. A guest who comes for food is Indra himself. If he is entertained with food, Indra confers on the feeder merits that are inexhaustible. As men cross rivers and seas by boats, so is he saved from all his sins (by giving board to guests).
Therefore what is given to the Brahmanas produces, like the gift of curds, inexhaustible merits. A gift on a particular festive day produces twice the merit and on a particular season produces ten times the merit.
And in a particular year produces one hundred times the merit (than gifts made at any other time). A gift made on the last day of the month produces inexhaustible merit. A gift made when the sun is on the solicit points, a gift made on the last day of the sun's path through Ubra, Asris, Gemini, Vrigo and Pisces and a gift made during the eclipses of the sun and the moon produce merits that are inexhaustible.
The learned men say that gifts made during the seasons produce merit that is ten times, those made during the change of seasons one hundred times and those made during the day when Rahu is visible one thousand times greater than what is produced at other times. A gift made on the last day of the sun's course though Libra and Aria produces merit that is everlasting.
O king, no one can enjoy landed property who does not give away lands; no one can drive on cars and conveyances who does not give them away. With whatever, desire one gives away to the Brahmanas, one enjoys the fruition of that gift in the next birth.
Gold has been produced from fire, the earth from Vishnu and the kine from the sun. Therefore he who gives away gold, land and kine obtains all the regions of Agni, Vishnu and the Sun.
There is nothing so everlasting as a gift. Is there any thing in the three worlds that is more auspicious? It is therefore that they who are greatly intelligent say that there is nothing higher in the three worlds than making gifts.
Yudhishthira said It is thus, on account of his Ignorance and his association with others who are invested with Ignorance, that Individual Soul passes through millions and millions of births every one of which has dissolution in the end.
On account of his transformation into Intelligence invested with Ignorance, Individual Soul goes to millions of abodes, every one of which is liable to end in Jostruction, among intermediate beings and men and the gods.
On account of Ignorance, Individual Soul like the Moon, has to wax and wane thousands and thousands of times. This is truly the nature of Individual Soul when invested with Ignorance. Know that the Moon has in reality full sixteen portions. Only fifteen of these are subject to increase and decrease. The sixteenth remains constant. after the manner of the Moon, Individual Soul too has full appear and disappear. The sixteenth is subject to no change.
Invested with Ignorance, Individual Soul repeatedly and continually takes birth in the fifteen portions, named above. With the etemai and immutable portion of Individual Soul the principal elements become united and this union takes place repeatedly.
That sixteenth portion is subtile. It should be known as Soma. It is never upheld by the senses. On the other hand, the senses are upheld by it.
Since those sixteen portions are the cause of the birth of creatures, creatures can never, O king, take birth without their help. They are called Nature. The destruction of Jiva's liability to be united with nature is called Liberation.
The Principle of Greatness, which is the twenty-fifth, if it regards that body of sixteen portions called the Unmanifest, has to assume it repeatedly. On account of not knowing. That which is stainless and pure, and for its devotion to what is the outcome of a combination of both Pure and Impure, the Soul, which is, in reality, pure, becomes, O king, Impure. Indeed, on account of its devotion to ignorance, Individual soul though characterised by Knowledge, becomes repeatedly associated with Ignorance.
Though, O king, free from error of every sort, yet on account of its devotion to the three qualities of Nature, it becomes endued with those attributes.
Bhishma said: O mother, listen to me, I shall point out the means by which the Bharata dynasty may be perpetuated. Let an accomplished Brahmana be invited with the offer of wealth; let him beget offspring on the wives of Vichitravirya.
Vaishampayana said : Then Satyavati thus spoke to Bhishma, smiling softly and speaking in bashful voice.
Satyavati said : O descendant of the Bharata race, what you say is true. From my confidence in you, I shall now point my confidence in you, I shall now point out the means of perpetuating our dynasty.
You shall not be able to reject it, learned as you are in the practices permitted in the time of distress. You are Virtue, you are Truth.
Therefore, hearing what I say, do what is proper. My father was a virtuous man and for virtue's sake he had kept a boat (for crossing people.)
In the prime of my youth, I went one day to ply that boat. It so happened that the great and wise Rishi Parashara, the foremost of all virtuous men, came on my boat for crossing the Yamuna. As I was taking him across the river, that best of Rishis became full of desire and began to address me in soft words.
O descendant of Bharata, I was afraid of my father, but I was also greatly afraid of the Rishi's curse. Therefore, having got from him a great boon, I could not refuse his request.
O descendant of the Bharata race, he overpowered me, a mere girl, by his great effulgence and he also enveloped the region with a thick fog. There was in my body a revolting odour of fish before, but the Rishi dispelled it and gave me my this fragrance.
The Rishi told me, "After bringing forth this child on the island of this river, you will remain a virgin."
The son of Parashara, thus born of me in my maiden-hood, has becomes great ascetic, named Dvaipayana.
That illustrious Rishi, having divided by his ascetic power the Vedas into four parts, has become known on earth as Vyasa and for his black colour as Krishna.
He is truthful, free from passions and a great ascetic who has destroyed all his sins; he went away with his great father as soon as he was born.
Asked by me and also by you, that Rishi of incomparable effulgence will surely beget excellent offspring on the wives of your brother.
He told me, "Mother, think of me (mentally call me) when you will be in difficulty. O mighty-armed Bhishma, if you wish, I can now think of him."
O Bhishma if you are willing and if you appoint him, I am sure that great ascetic will beget children on the wives of Vichitravirya.
Vaishampayana said : When the great Rishi was the mentioned, Bhishma with joined hands said. "That man is truly intelligent who fixes his eyes judiciously on Dharma, Artha and Kama and who, after reflecting with patience, acts in such a way as virtue (Dharma) may lead to future virtue, profit (Artha) to future profit and pleasure (Kama) to future pleasure. Therefore, that which has been said by you and that which, besides being beneficial to us is consistent with virtue, is certainly the best advice and it has my full approval."
Vaishampayana said : O descendant of the Kuru race, when Bhishma said this, Kali (Satyavati) thought of the Rishi Krishna Dvaipayana Dvaipayana, who was then interpreting the Vedas, came at once to his mother without any body knowing it, as soon as he found that he had been thought of. She (Satyavati), having welcomed her son in all due forms, embraced him with her arms and bathed him with her breast milk. The daughter of the fisherman (Satyavati) shed much tears to see her son after a long time.
Having seen her weep, the great Rishi, Vyasa, her eldest son, washed her (face) with cool water; and bowing to his mother, he said-
"O mother, I have come to fulfill your wishes. Therefore, o virtuous lady, command me without delay. I shall accomplish what you desire.”
The priest (of the Bharatas) then worshipped the great Rishi in the proper form and the Rishi accepted the offerings of the worship with uttering the usual Mantras.
Being pleased with the due worship with the proper Mantras, he took his seat. His mother, Satyavati, seeing him conformably seated, asked his welfare and made the usual enquiries.
She then said, "O Kavi, (learned man), the sons derive their birth from both the father and the mother. There is no doubt that their proprietors are both the father and the mother. You are my eldest son according to the ordinances. O Brahmarshi, Vichitravirya was my youngest son. As he was the brother of Bhishma by father's side, so you are by the mother's side. This is my opinion, I do not know what is your opinion, I do not know what is your opinion. This Bhishma, the son of Shantanu, who is devoted to truth, does not, for the sake of truth, wish to beget children or to rule the kingdom.
"Therefore, O sinless one, for the sake of the affection you bear for your brother (Vichitravirya), for the sake of perpetuating the dynasty of Shantanu, for the sake of Bhishma and my request. For the sake of the kindness you bear for all creatures, for the sake of the protection of people and for the sake of the liberality of your heart you should do what I say. Your younger brother has left two young wives, like the daughters of the celestials. They possess beauty and youth and they wish to have sons from the desire of getting virtue. O son, therefore, beget on them sons worthy of our dynasty and for the continuance of our line."
Vyasa said: O (mother) Satyavati, you know what is virtue, both as regards this world and the next. O lady of great wisdom, your mind is also fixed on virtue. Therefore, making virtue my motive, I shall, at your command, do what you desire, knowing (as I do) that this practice is conformable to the true and eternal religion. I shall produce for my brother sons that will be like Yama and Varuna.
Therefore, let the ladies observe the vow I indicate for one full year. They will be then purified. No woman must come to me without having observed a rigid vow.
Satyavati said : Take such steps as the ladies may conceive today. The people perish in a kingdom where there is anarchy. Sacrifices and other holy acts are destroyed, the rains and the celestial disappear from that place.
O Lord, how can a kingdom be protected without a king? Therefore, see that the ladies conceive. Bhishma will watch over the children in their womb.
Vyasa said: If I am to produce sons for my brother so unseasonably then let the ladies tolerate my ugliness. That will be to them a great penance.
If the princess of Kosalya (Ambika) can bear my strong odour, my ugly and grim visage, my attire and body, she will then conceive an excellent son.
Vaishampayana said : Having thus spoken to Satyavati, the greatly effulgent Vyasa said to her, “Let the princess of Kosalya adorned with ornaments wait for me in her bed room in clear attire. (so saying) he (immediately) disappeared. Satyavati then went to her daughter-in-law and in private, spoke to her these words of beneficial and virtuous import, “O princess of Kosalya, hear what I say. It is consistent with virtue.
On account of my bad fate, the Bharata dynasty has become extinct. Seeing me grieved and the extinction of his paternal line. The wise Bhishma, with the desire of perpetuating our race has made to me a suggestion. But, O daughter, its accomplishment depends on you. Accomplish it and restore the lost line of the Bharatas. O beautiful girl, bring forth a son as effulgent as the king of the celestials. He will bear the heavy burden of our this hereditary kingdom.
She (Satyavati,) having succeeded somehow in getting the consent of that virtuous lady to her proposal which was consistent to religion, fed Brahmanas, Devarshis and guests.
Vaishampayana said : Those best of Brahmanas (present there), shaking their deer-skins and coconut shell water pots, exclaimed, “Fear not; we shall fight with the foes."
Arjuna smilingly told those Brahmanas who spoke to him “Stand aside as spectators,
I shall check all these kings, like snakes by. Mantras, showering on them arrows furnished with sharp points.”
Having said this, the mighty Arjuna took up the bow he had obtained as the dower and accompanied by his brother Bhima, stood immovable as a mountain.
Seeing the Kshatriyas, ever furious in battle, with Karna at their head, the two heroic brothers rushed at them like two elephants rushing against a herd of hostile elephants.
Then those kings, eager for battle, fiercely exclaimed, Killing a Brahmana desirous of fighting in battle is permitted.“
Saying this, the monarchs at once rushed upon the Brahmanas and the greatly powerful Karna rushed against Jishnu (Arjuna) to fight.
The mighty! king of the Madras, Shalya rushed against. Bhima like one elephant rushing against another for a female one.
Duryodhana and others all fought with the Brahmanas, but they skirmished with them lightly and carelessly.
Then the illustrious Arjuna, seeing the son of Vikartana, Karna, coming towards him, drew his tough bow and pierced him with his sharp arrows.
The son of Radha (Karna), being much pestered by his swift, powerful and effulgent arrows, attacked Arjuna with more care (than before).
Then Karna and Arjuna, both foremost of all warriors, fought madly on, each eager to vanquish the other. Such was the lightness of hand they displayed that they both became invisible (on account of the incessant showers of arrows).”
“Behold the strength of my arms, “Mark how I have counteracted your feats, they addressed each other in such words, intelligible only of the heroes.
Enraged on seeing the strength and energy of Arjuna's arms as matchless in the earth, the son of Surya, Karma, fought with greater vigour.
Parrying all the swift and strong arrows shot at him by Arjuna, Karna sent up a laud shout. And his great feat was applauded by all the warriors.
Karna said: O foremost of the Brahmanas, I am pleased to see the strength of your arms, that know no relaxation in battle. Your weapons are worthy of achieving victory.
Is the science of arms personified in you, or are you that best of Brahmanas (Parashu) Rama or Indra himself or Vishnu, or Achyuta himself?
In order to conceal your personality have you assumed the forin of a Brahmana and mastering all the strength of arms are you now fighting with me?
None except Sachi's husband (Indra) or Kiriti (Arjuna), the son of Pandu is capable of fighting with me when I am angry on the field of battle.
Vaishampayana said : Hearing his these words, Falguni (Arjuna) replied, “ O Karna, I am not the science of arms; I am not also the powerful Rama.
I am only a Brahmana who is the foremost of all wielders of arms. By the grace of my preceptor, I have become expert in the Brahma and Paurandra weapons. I am here to-day to vanquish you in battle. O hero, wait a little.”
Having been thus addressed, the son of Radha, Karna, refrained from the fight, for the great car-warrior thought that the Brahma might is ever invincible. a
On another part of the field the mighty hcroes Shalya and Vrikodara (Bhima) endued with great strength, well skilled in battle and learning,
Challenged one another and fought like two mad elephants, striking each other with their clenched fists and knees.
Sometimes pushing each other to distance, sometimes dragging each other near; sometimes throwing each other down with their faces down-wards and sometimes on their sides, they fought on, striking each other at times with the clenched fists.
As they fought each other with blows hard as the clash of two pieces of stones, the arena rang with the sound of their combat.
Fighting thus in the battle for a few minutes, Bhima, the best of the Kurus, then taking up Shalya on his arms, hurled him to a distance and the best of men Bhimasena surprised all (by his feat), for though he threw the powerful Shalya on the ground, he did not hurt him much.
When Shalya was thus thrown down by Bhima and Karna was struck with fear, all the other kings were filled with awe and they surrounded Vrikodara (Bhima from all sides), of
They said, "Surely these best Brahmanas are excellent (warriors). Ascertain in what tribe they have been born and when they live.
Who is capable of fighting with the son of Radha, Karna, in battle except Rama, Drona or Kiriti, the son of Pandu (Arjuna)?
Who is capable of fighting in battle with Duryodhana except the son of Devaki Krishna and son of Sharadvan, Kripa?
Who is capable of overthrowing in battle the king of Madra, Shalya, the foremost of great warriors, except Baladeva, the heroic Vrikodra, the son of Pandu and the heroic Duryodhana? Therefore, let as desist from this fight with the Brahmanas.
Brahmanas, if they be offending, should still ever be protected. First let us ascertain who these (heroes) are. After we have learnt it, we my cheerfully fight with them.
Vaishampayana said : Seeing that feat of Bhima, Krishna believed them both to be the sons of Kunti. Gently addressing the assemble monarch by saying, “ This maiden has been greatly won (by the Brahmanas)” he induced them to desist from the fight.
Having thus desisted from the battle, those best of monarchs, those (heroes) well (skilled in battle, returned to their respective kingdoms, all becoming exceedingly surprised.
Those that assembled there went away saying that the Brahmanas had become victorious to-day; the princess of Panchala had become the bride of a Brahmana.
Surrounded by Brahmanas attired in skins of deed and other wild animals, Bhima and Dhananjaya passed through the crowd with good deal of difficulty.
Those heroes among men, mangled by the enemies and followed by Krishna, at last came out of the crowd and they looked like the full moon or the sun emerged from the clouds. And their mother (Kunti in her lodging) began to think of various evils having overtaken her sons.
Seeing that her sons were late in returning from their begging tour, she was filled with anxiety. At one time she thought that the sons of Dhritarashtra had recognised and killed them.
Next she feared that some cruel and strong Rakshasas, endued with the prowess of deception, had killed them. And she asked herself, “Could the illustrious Vyasa himself have been guided by perverse intelligence?"
Thus Pondered Pritha out of her affection for her children. Then in the stillness of the late afternoon, Jishnu (Arjuna), accompanied with many Brahmanas, entered the potter's house like the cloud-covered sun emerged from the clouds in a cloudy day.
Sanjaya said Hearing the loud rattles of chariots and the lion like roars (of warriors) in the field, Arjuna, addressing Govinda, said, “Clap spurs to the chargers."
Hearing these words of Arjuna, Govinda replied him (thus)-"Off I go towards the spot where Bhima has taken his post.”
Then, like the king of the celestials, proceeding in great wrath and with thunder in his arms, to strike down Jambha (the Asura), Jaya (Arjuna) rushed (in the field), to obtain victory, borne by horses white as snow or conchs and with housings laid with gold, pearls and gems.
Many warriors, (of the other side), representing lions in prowess all boiling with rage and followed by a large retinue him and making the Earth resound and rending the skies with the whizz of their arrows, the rattling sound of the wheels of their war-chariots and the noise of the tread of their horses' hoofs.
Then, there ensued, O sire, a mortal conflict between them (the train-bands of the Kaurava forces) and Partha, a conflict carrying death and destruction in its train to body, life and sin alike, like the great battle between the Asuras and Vishnu, the greatest of all great conquerors, for the (sovereignty of the) three worlds.
Alone and unaided, the diadem-decked and garland-necked Arjuna, rent asunder all the powerful weapons flung (against him) by them (his adversaries) and struck off their heads and arms in many and varied forms, with his razoredged and crescent shaped shafts, as also with his broad-pointed arrows.
Umbrellas, banners, horses, chariots, elephants and foot soldiers, shattered and mutilated, fell down on the Earth, like a forest uprooted by a violent wind.
Mighty elephants caparisoned with goldlaid trappings and equipped with banners of triumphs and adorned with riders (on their back), wore a majestic look and shed a lustur all round as they were encompassed with goldwinged shafts, like blazing mountains.
With excellent shafts piercing elephants, horses and war chariots and resembling thunder of Vasava, Dhananjaya winged his way to strike down Karna, like Indra, in days of yore, proceeding to rend in twain (the Asura) Bala.
Then that mightiest of men, the terror of enemies, rushed headlong into the midst of your vast array as does the Makar while plunging into the deep sea.
Seeing Pandu's sun so advance, O king, your warriors, with a long line of cars and a retinue of elephant, horse and foot soldiers, pressed upon him.
And while rushing against Partha, they raised a tumultuous cry like the roarings of the surging waves in a tempest.
Those great warriors, powerful like tigers, reckless of their life, rushed in battle to face that mighty man, careering like a tiger.
With a heavy down-pour of arrows they advanced towards him, but Arjuna dispersed them like vapours before the gushing wind.
Those mighty warriors-all good shots and of unfailing aim-in a body and with a long line of war-chariots following them, advanced against Arjuna and began to pierce him with their sharp weapons.
Arjuna, then, (rendering asunder) with his arrows, chariots, elephants and horses by thousands, dispatched (them) off to the region of Pluto.
Thus afflicted in action with shots flung from Arjuna's bow, those mighty car-warriors, terrified and panic-stricken, began gradually to melt away.
Among those great car-warriors four hundred valiantly kept the field; and Arjuna, with his keen shafts, sent them, one and all, to their last account.
(And those that held the rear) afflicted, in that battle, with keen shafts and sharp arrows of all kinds, dispersed themselves in all directions-far away from Arjuna.
The shouting noise made at the van by the retreating army was as furious as the grumbling roars of the breakers of the surging seas when dashing against rocks.
Thus, with his arrows, dispersing the panicstricken army, O sire, Arjuna, the son of Pritha, advanced against the column commanded by the son of Suta.
The great noise made by Arjuna while advancing towards his enemies, was like that of Garuda, in days of yore, while swooping down upon snakes.
The mighty Bhimasena, anxious as he was to have a look of Partha, became highly gratified with that sound.
Hearing that Partha is come, the redoubtable Bhimasena, O king, began to afflict your troops, fearless of his own life.
Bhima, the son of the Wind-god and himself possessing the prowess and impetuousity of the wind, that valiant Bhima began to career in that battle like that of the wind itself.
Your army, O king, being thus hard pressed by him, O ruler of the universe, began to roll and tumble like a shattered vessel in the high seas.
Bhima then, with his deadly weapons and with great dexterity of hands, waging a ruthless slaughter amongst that body of troops, dispatched them to the region of Pluto.
Your warriors, O Bharata, seeing the wonderful exploits of Bhima in that battle, careering like the King of Terrors at the end of time, became greatly agitated.
King Duryodhana, seeing his best soldiers, O Bharata, thus worsted by Bhimasena, gave vent to the following expression, addressing his whole hosts, generals and other great warriors, O best of the Bharata race, "All of you in a body engaged Bhima in action and fell him down (inasmuch as on him hinges the fate of the Pandavas).
When he (Bhimasena) is felled, well may I count upon the Pandu forces as if already slain. Following the behest of your son, all the vassal chiefs (hitting) from all sides, covered Bhima with a thick shower of arrows.
Hosts of elephants, O monarch and men, eager for victory, as also war-chariots and horses, O King of Kings, thickened around Vrikodara.
That chef of the Bharata race, endued with heroic qualities, being thus hemmed in by those brave bands of heroes, looked resplendent like the radiant Moon shedding its effulgence amidst myriads of glowing stars.
O monarch, that foremost of men, was looking, during that fight, so beautiful, like the full Moon in the midst of his corona. He look like Arjuna. There is no difference between him and Arjuna.
All those kings with eyes flamed with wrath and bent upon slaying Vrikodara, began to shower down their weapons upon him.
As the fish frees itself from the net, so did Bhima cutting their shafts straight free himself from the pressure of the battle.
O Bharata slaying ten thousand elephants that faced him, two lakhs two hundred men, hundred car-warriors and five thousand horses Bhima actually made a river of blood to flow there.
In that carnage blood flowed like water and the war-cars forming its eddies, elephants, its alligators, horses and men, its sharks and fishes and the hair of animals, its herbs and moss, were all floating on it. Arms severed from bodies floated like snakes and precious stones were abundant in the bloody current; thighs and marrows formed its gavials and mud and human heads, its mountain. Iron bound bludgeous and maces were also floating there like snakes, and bows and arrows formed its rafts by means of which persons tried to cross that fearful and bloody stream, banners and umbrellas drifted on it like swans and costly head-dresses its foam. The dust rising from the earth were like the waves of the stream and jeweled necklaces were looking like so many lotuses; the brave could alone cross that stream while the faint hearted sunk within to navigate it. That gushing current, with hands of sturdy soldiers forming its alligators and crocodiles, streamed its course towards the realm of Death. (and) and that man with tiger-like ferocity made its course flew on. (And) as the Vaitarani is unnavigable by persons of fifth and inequity, even so was that awful stream of blood to men wanting in valour and intrepidity, making their heart quail with shudder.
(And) there that son of Pandu, the best of car-warriors, rushed in, slaying hundred thousands of enemy.
Duryodhana seeing Bhimasena thus career in battle, ( king said unto Shakuni the following words-
Overpower in the battle, O uncle, the allpowerful Bhimasena. The victory over the vast array of the Pandava forces hinges on his final overthrow.
Being thus desired, O king, the powerful son of Subala, the peer of great warriors marshaled in array, marched on-his brothers surrounding him. That hero, affronting the fiercely powerful Bhima in that battle, checked his intrepidity, as if a continent resisting the tides of an ocean.
And despite he resistance of the keen shafts, (which the powerful son of Subala hurled against him,) Bhima approached him (in formidable array). Whereupon Shakuni, O king of kings, flung a number of cloth-yard shafts, bedecked with wings of gold and sharpened on stone and assailed Bhima at the seat of his heart.
Those fearful shafts, feathered with the plumes of Kankas and peacocks, O monarch, piercing the coat of mail of the high-souled son of Pandu, sunk deep into his vital parts.
Being thus smitten in battle, O Bharata, Bhima, then flung, all of a sudden, a shaft laid with gold upon the son of Subala.
And the powerful Shakuni, the inflictor of woes on his enemies and O king, skillful in the manipulation of hands, rent that fearful weapon in seven fragments as it was coursing its way towards him.
His weapon thus falling adrift on the ground, O king, Bhima, inflamed with rage, without any strain rent in twain with a broadpointed arrow the bow of the son of Subala.
Whereupon the mighty son of Subala, throwing away that bow, rendered useless, with the greatest alacrity seized a new one, as also sixteen broad-edged shafts.
And the son of Subala, O king, hit the chariot-driver with two and Bhima with seven; struck off the banner with one and the umbrella with two; and pierced, O lord of the universe, the four chargers with the remaining four chargers with the remaining four of those broad-headed shafts.
Enraged at this, O king, the powerful Bhima, in that battle, threw down a weapon made of iron and the staff of which was decked with gold.
That weapon, resembling in activity the tongue of a snake, being thus cast from the arms of Bhima came speedily down upon the chariot of the noble son of Subala.
(And) he (the son of Subala) seized that weapon, adorned with gold and O lord of the universe, hurled it back against Bhimasena with a fierce countenance,
That weapon, piercing through the left arm of the noble son of Pandu, fell down like flashes of lightning coursing on the ground.
Then the Dhartarashtras began to rent the air from all sides with their loud out-crics, but, O king, Bhima could not brook the lion-like roars of the enemy, all of great intrepidity.
That extraordinarily powerful man (Bhima) taking hold of another bow fitted with string, almost in no time, O best of kings, covered the mighty son of Subala and his forces, who were fighting valiantly without caring the least for their lives, with showers of arrows.
That mighty man (Bhimasena) with utmost intrepidity stricking off his (Shakuni's) four horses and then sending his charioteer to his eternal rest, O ruler of the universe, rent asunder his adversary's banner with a broadedged arrow.
Speedily bounding out of that steedless chariot, Shakuni, the best of men, with eyes flaming with wrath and stretched bow, took his stand on the ground, breathing all the while heavy breaths.
And then, O king, he covered Bhima with numberless arrows from all sides. Then the mighty Bhima rending asunder Shakuni's arrows with great wrath hit him with a host of sharp arrows.
Being thus afflicted by his powerful assailant, that destroyer of enemies, O king, dropped down on the Earth almost dead.
Seeing him (Shakuni) in such a woeful plight, your son, O supreme ruler of the universe, putting him in his own chariot carried him off from the scene of action before the very face of Bhimasena.
Seeing that foremost of men, Shakuni, thus knocked down and borne away on Duryodhana's chariot, the Imperial hosts began to beat a hasty retreat from the field and flew in all directions from the very fear of Bhimasena.
When the son of Subala was thus discomfited and defeated, O monarch, by that excellent archer (Bhimasena) your son Duryodhana, left the field in a state of trepidation and out of his concern for the life of his uncle Shakuni, urged his fiery chargers to a furious speed.
Seeing the king thus flee away from the battle, all his troops, O foremost of the line of Bharata, who were each engaged in fierce struggle with a hand-to-hand fight, began to disperse themselves in all directions.
Observing the whole hosts of the Dhritarasthra force thus dispersing themselves in every direction, Bhima, with great impetuosity rushed against them and attacked them with innumerable arrows.
Thus afflicted by Bhima, O monarch, the retreating bands of Dhritarashtra's army (all in a body moved towards Karna's flank).
And coming thither and with them (General Karna) in their centre, they once more held there ground. As the ship-wrecked mariners become comforted in reaching in island, so your distressed army stood cheerfully on finding that mighty Karna. O foremost of the Bharata race, O inightiest of men, O lord of the universe, they then proceeded having death for their ultimate end.
Vaishampayana said Having said these words, Partha started, following the horse which roamed at will. The sacrificial horse then turned towards the road leading to the city of Hastinapur.
Yudhishthira heard from his intelligencebearers that the horse had turned back. And hearing also that Arjuna was hale and hearty, he became filled with joy.
Hearing also the feats, performed by Vijaya in the country of the Gandharas as also in other kingdoms, the king became highly pleased.
In the meantime, seeing that the twelfth day of the lighted fortnight in the month of Magha had come, and marking also that the constellation was favourable, high Yudhirshthira the just summoned all his brothers, viz., Bhima and Nakula and Sahadeva. Gifted with great energy, the king, o you of Kuru's race, that foremost of all persons knowing duties, said these words in proper time, Indeed, that foremost of all speakers, addressing Bhima, the first of all smiters, said,
Your younger brother (Arjuna), O Bhimasena, is returning with the horse. I have learnt this from those men who had followed Arjuna.
The time is come. The sacrificial horse is near. The day of full moon of the month of Magha is also near. The month is about to expire. O Vrikodara.
Let, therefore, learned Brahmanas knowing the Vedas look for a sacrificial spot for the celebration of the Horse-Sacrifice.
Thus addressed, Bhima obeyed the royal command He became very glad upon hearing that Arjuna of curly hair was about to retum.
Then Bhimna went out with a number of men knowing the rules of laying out sacrificial grounds and constructing buildings. And he took with him many Brahmanas well-versed in all the rites of sacrifices.
Bhima selected a beautiful place and caused it to be duły measured out for laying the sacrificial compound. Numberless houses and mansions were constructed on it and high and broad roads also were laid cut.
Soon enough the Kaurava hero filled that ground with hundreds of excellent palaces. The surface was levelled and made smooth with jewels and gems, and adorned with various golden structures.
Columns were raised, ornamented with bright gold an high and wide triumphal arches also were made on that sacrificial compound. All these were made of pure gold.
The righteous-souled prince also caused apartments to be duly constructed for the accommodation of ladies and of the numerous kings who, coming from many kingdoms, were expected to grace the sacrifice with their presence.
The son of Kunti also caused many palaces to be duty erected for Brahmanas who were expected to come from various kingdoms.
Then the mighty-armed Bhimasena, at the command of the king, sent out messengers to the great kings of the Earth.
Those best of kings came to the HorseSacrifice of the Kuru king for doing what was agreeable to him. And they brought many gems with them and many female slaves and horses and weapons.
The sounds which arose from those great kings who lived within those pavilions touched the very heavens and resembled the noise made by the roaring ocean.
King Yudhishthria, the delighter of the Kurus, assigned to the monarchs who thus came to his sacrifice various kinds of food and drink, and beds also of celestial beauty.
The chief of the Bharatas, viz., king Yudhishthria the just, assigned several stables well-filled with different kinds of corn and sugar-cane and milk to the animals.
To that great sacrifice of king Yudhishthira the just who was gifted with high intelligence, there also came a large number of ascetics all of whom were utterers of Brahma.
Indeed, O king, all the foremost ones among the twice born class that were then alive, came to that sacrifice, accompanied by their disciples. The Kuru king received them all.
King Yudhishthira of great energy, renouncing all pride, himself followed all his guests to the pavilions that had been assigned for this residence.
Then all the mechanics and engineers, having completed the arrangements of the sacrifice, informed king Yudhishthira of it.
Hearing that everything was ready, king Yudhishthira the just, full of alertness and attention, became highly pleased along with his brothers all of whom honoured him duly.
Vaishampayana said When the great sacrifice of Yudhishthira began, many eloquent dialecticians started diverse propositions and disputed thereon, desirous of defeating one another.
The (invited) kings saw the excellent preparations of that sacrifice, resembling those of the king himself of the celestials, made, O Bharata, by Bhimasena.
They saw many triumphal arches made of gold, and many beds and seats and other articles of enjoyment and luxury, and crowds of men collected at different parts.
There were also many jars and vessels and cauldrons and jugs and lids and covers. The invited kings saw nothing there that was not made of gold.
Many sacrificial stakes also were set up, made, according to he directions of the scriptures, of wood, and adorned with gold. Gifted with great effulgence, these were duly planted and dedicated (with (with scriptural Mantras).
The kings, again, saw all animals of land and water, collected there on the occasion.
And they also saw many kine and many buffaloes and many old women, and many aquatic animals, many beasts of prey, and many species of birds, and many specimens of viviparous and oviparous creatures, and many that are fifth-born, and many belonging to the vegetable kingdom and many-animals and plants which live or grow on mountains.
Seeing the sacrificial compound thus adorned with animals and kine and corn, the invited kings became filled with wonder.
Large masses of costly sweetmeats were kept ready for both the Brahmanas and the Vaishyas. And when the feeding was over of a hundred thousand Brahmanas, drums and cymbals were beat.
And so large was the number fed that the sounds of drums and cymbals were heard again and again. Indeed, those sounds continued from day to day.
Thus was performed that sacrifice of the intelligent king Yudhishthira. Many hills of food. O king, were dedicated on the occasion. Many large tanks were seen of curds and many lakes of clarified butter.
In that great sacrifice, O monarch, was seen the entire population of Jamvudvipa, with all its kingdoms and provinces, collected together.
Thousands of nations and races were there. A large number of men. O chief of Bharata's race, adorned with garlands and wearing bright ear-rings made of gold, taking numberless vessels in their hands, distributed the food to the twice-born classes by hundreds and thousands.
The attendants of the Pandavas gave away to the Brahmanas various kinds of food and drink which were, besides, so costly as to be worthy of being eaten and drunk by kings themselves. In that great sacrifice, O monarch, was seen the entire population of Jamvudvipa, with all its kingdoms and provinces, collected together.
Thousands of nations and races were there. A large number of men. O chief of Bharata's race, adorned with garlands and wearing bright ear-rings made of gold, taking numberless vessels in their hands, distributed the food to the twice-born classes by hundreds and thousands.
The attendants of the Pandavas gave away to the Brahmanas various kinds of food and drink which were, besides, so costly as to be worthy of being eaten and drunk by kings themselves.
Kapila said The Vedas are considered as an authority by all. People never disobey them. Brahma is of two kinds, viz., Brahma is represented by sound, and Brahma as Supreme.
One conversant with Brahma of sound succeeds in attaining to Supreme Brahma. Beginning with the rites of Garbhadhana, that body which the father creates with the help of Vedic Mantras is purified (after birth) by Vedic Mantras.
When the body, has been purified with purificatary rites, the owner thereof is called a Prahmana and becomes a vessel fit for receiving knowledge of Brahma. Know that the meed of acts is purity of heart which only brings on Liberation. I shall now speak to you of that.
Whether purity of heart has been acquired or not, is what can be known to the person himself who has acquired it. It can never be known with the help of either the Vedas or inference. They who have no expectations, who discard every sort of riches by not keeping anything for future use, who are not covetous, and who are free from every sort of affection and aversion, celebrate sacrifices believing only that their performance is a duty. To make gifts to deserving persons is the end of all riches.
Never addicted at any time to sinful deeds, observant of rites sanctioned by the Vedas, capable of fructifying all their wishes, gifted with certain conclusions through pure knowledge, never giving way to anger,-never indulging in envy, free from pride and malice, firm in Yoga, of unsullied conduct, and unsullied learning, given to the behoof of all creatures, there were in days of yore many men living like householders and thoroughly devoted to the their own duties, there were many kings also of the same accomplishment, devoted to Yoga, and many Brahmanas also of the same character.
They treated all creatures equally and were gifted with perfect sincerity. They had contentiment, certainty of knowledge. The rewards of their righteousness were apparent, and they were pure in conduct and heart. They were endued with faith in Brahma of both forms.
At first making their hearts pure, they duly observed all vows. They observed the duties of righteousness on even occasions of distress and great difficulty, without deviating in any particular.
Uniting together they used to celebrate meritorious acts. In this they found great happiness. And inasmuch as they never transgressed, they had never to perform any expiatory rite.
Depending upon the true course of virtue, they became gifted with irresistible energy. They never followed their own understandings while acquiring merit but followed the injunctions of the scriptures along for that end. Accordingly they were never guilty of guile in performing acts of righteousness.
On account of their observing unitedly the perfect ordinances of the scriptures without following the rites laid down in the alternative, they were never compelled to perform any expiation.
There is no expiation for men who follow the ordinances laid down in the scriptures. The Shruti says that expiation exists for only men who are weak and unable to follow the absolute provisions of the sacred law.
Many Brahmanas of this kind in days of yore, devoted to the celebration of Vedas, endued with purity, good conduct and fame.
They always adored Brahma in the sacrifices, and were free from desire. Endued with learning they got over all the bonds of life. The sacrifices of these men, their Vedic knowledge, their acts performed according to the ordinances, their study of the scriptures at the proper hours, and the wishes they formed, freed as they were from lust and anger, observant as they were of pious conduct and acts despite all difficulties, famous as they were for performing the duties of their own castes and mode of life, purified as their souls were on account of their very nature, characterised as they were by thorough sincerity, devoted as they were to tranquillity, and attentive as they were to their own practises, were at one with Infinite Brahma. This is the eternal Shruti we have heard. The penances of men who were so noble, of men whose conduct and acts were so difficult of observance and accomplishment, of men those wishes were crowned with success on account of the strict satisfaction of their duties, became potent instruments for the destruction of all worldly desires. The Brahmanas hold that that Good conduct, which is wonderful, whose origin may be traced to very old times, which is eternal, and whose marks are unchangeable, which differs from the practices which even the good follow in time of distress and represents their acts in other situations, which is at one with carefulness, over which lust, anger, and other evil passions have no control, and on account of which there was no transgression in all mankind, subsequently became divided into four sub-divisions, agreeing with the four modes of life, by person unable to follow its duties in ininute detail and entirety.
By properly following that course of Good Conduct after adoption of the Sanyasa mode of life, the good attain to the highest end. They also who become forest recluses, reach the same high end.
They also who observe the domestic mode of life, attain to the highest end; and lastly, those who lead the Brahmacharya mode, attain to the same end. Those Brahmanas are seen to shine in the sky as luminaries shedding beneficent rays of light all around.
Those countless Brahmanas have become stars and constellations set in their fixed roads. By virtue of contentment they have all acquired Infinity as the Vedas say.
If such men have to return to the world through the wombs of living creatures, they are never sullied by sins which have the unexhausted remnant of pristine deeds for their originating cause.
Indeed, one who has lived like a Brahmacharin and served dutifully his preceptor, who has arrived at fixed conclusions, and who has devoted hiinself to Yoga thus, is truly a Brahmana. Who else is worthy of being called a Brahmana?
When acts alone settle who is a Brahmana and who is not; acts must be held to point out the happiness or misery of a person. About those who have by conquering all evil passions acquired purity of heart, we have heard the eternal Shruti that, on account of the Infinity which they acquire and of the knowledge of Brahma (they acquire through the declarations of Shrutis), they see everything as Brahma. The duties followed by those pure-hearted men, who are shorn of desire, and who have Liberation only for their object, for acquisition of the knowledge of Brahma, are equally sanctioned for all the four castes and all the four modes of life. That knowledge is always gained by Brahmanas of pure hearts and controlled soul.
One whose soul is for Renunciation based upon contentment, is considered as the refuge of true knowledge. Renunciation, wherein exists the knowledge leading to Liberation, and which is highly necessary for a Brahmana, is eternal.
Renunciation is sometimes found mixed with the duties of other modes. But whether existing in that state or by itself, one practises it according to his power. Renunciation is the root of great benefit to every sort of person. Only he who is weak, fails to pursue it. That pure-hearted man who seeks to attain to Brahma becomes saved from the world.
Of them who are given up to enjoyment, they who make gifts, they who celebrate sacrifices, they who are given to the study of the Vedas, and they who follow the life of Renunciation after having acquired and enjoyed riches and all its pleasures, when they depart from this world, who is it who gets the foremost place in heaven? I ask you this, O
Those who live like householders are surely auspicious and gain every sort of excellence. They are unable, however, to enjoy the happiness of Renunciation. Even you may see this.
You depend upon knowledge as the means. Those who live like householders, have placed their faith in acts. It has, however, been said that the end of all modes of life is Liberation.
No difference, therefore, is seen between them about either their superiority or inferiority of power. O illustrious one do you, then, clear out the mystery and enlighten me.
Kapila said-Acts only purify the body, Knowledge, however, is the highest end. When all defects of the heart are cured, and when the happiness of Brahma becomes established in knowledge. benevolence, forgiveness, tranquillity, mercy, truthfulness, and open-mindedness, abstention from injury, absence of pride, modestry, renunciation, and abstention from work are acquired.
These form the path of Brahma. By those one acquires the Highest. A wise man when he acquires these qualities, understands that the cure of all defects of the heart is the result of acts.
That, indeed, is considered as the highest end which is acquired by Brahmanas gifted with wisdom, withdrawn from all acts, possessed of purity and the surety of knowledge.
One who acquires a knowledge of the Vedas, of that which is taught by the Vedas, and the details of acts, is said to be conversant with the Vedas. Any other man is only a bag of wind.
One who is master of the Vedas, knows everything, for everything is established on the Veda. The present, past, and future all exist in the Vedas.
This is the one conclusion of all the scriptures viz., that this universe exists and does not exist. To the man of knowledge this is both existent and non-existent. To him this all is both the end and the middle.
This truth depends upon all the Vedas, viz., that when complete Renunciation takes place one acquires what is sufficient. Then, again, the highest contentment follows and depends upon Liberation, which is absolute, which exists as the soul of all moral and immortal things, which is well-known as such universal soul, which is the highest object of knowledge as being at one with all mobile and immobile objects, which is full, which is perfect happiness, which is without duality, which is the foremost of all things, which is Brahma, which is Unmanifest and the cause also of the Unmanifest, and which is without any sort of decay.
Power to control the senses, forgiveness and abstention from work owing to the absence of desire,-these three are the cause of perfect happiness. With the help of these three qualities, men having understanding for their eyes, succeed in reaching that Brahma which is increate, which is the supreme cause of the universe, which is unchangeable, and which is beyond destruction. I bow to that Brahma, which is at one with him that knows it.
The Danavas said: O king of kings, O perpetuator of the Bharata race, O Duryodhana, you are always surrounded by heroes and illustrious men.
Why have you then taken this rash step such as this vow of starvation? Suicide always leads (a man) to hell. It becomes the subject of calumnious speech.
Intelligent men like you never engage in acts that are sinful and opposed to their best interests and which strike at the very root of their purposes.
O king, therefore restrain your this resolve. It is destructive of morality, profit and happiness and of fame, prowess and energy. It enhances the joy of one's enemies.
O king, of lord, know the truth, the celestials origin of your birth and the make up of your body; and then assume patience.
O king, in the days of yore, we obtained you from Maheshvara by ascetic austerities. The upper part of your body is wholly made of Vajra (thunder).
On sinless one, therefore it is invincible to weapons of every description. The lower part of your body, capable of captivating the female heart by its comeliness, was made of flowers by the goddess herself.
O foremost of kings, thus your body was created by Ishvara himself and the goddess. Therefore, O best of kings, your origin is celestials and not human.
Other greatly powerful Kshatriyas headed by Bhagadatta, all learned in the celestials weapons, will kill your enemies.
Therefore there is not need for you grief. You have no cause for fear. In order to help you, many heroic Danavas have been born on earth.
Other Asura will possess Bhishma, Drona and Karna and others. Possessed by the Asuras, those heroes will cast away their kindness and fight with your enemies.
When the Danavas will enter their heart and completely possess them flinging all affection to a distance and becoming hard-hearted, those heroes will then strike every one opposed to them without sparing sons, brothers, fathers, friends, disciples, relatives, even children and old men.
Blinded by ignorance and wrath and impelled by destiny which has been ordained by the creator, those foremost of men with hearts steeped in sin will. O foremost of the Kurus, depopulate the earth by hurling all kinds of weapons with great manliness and strength and always boastfully addressing one another with words such as these, “You will not escape from me today with life.” The five illustrious sons of Pandu will fight with these (heroes).
Possessing great strength and favoured by the fate, they would bring about the destruction of all. Many Daityas and Yakshas, that have been born in the Kshatriya order, will fight with great prowess in battle with your enemies using maces, clubs, lances and various weapons.
O hero, as for the fear of Arjuna in your heart, we have already settled the means of killing Arjuna.
The soul of the killed Naraka has assumed the form of Karna. Recollecting. O hero, his former enmity, he will kill both Keshava (Krishna) and Arjuna.
That great car-warrior, that foremost of all wielders of weapons, proud of his prowess, will vanquish Arjuna in battle, as also all your enemies.
The wielder of thunder (Indra), knowing all this and desirous of saving Savyasachi (Arjuna), will in disguise take away from Karna his ear-rings and armour.
We have therefore appointed hundreds upon hundreds and thousands upon thousand of Daityas and Rakshasas; they are known by the name of Samshaptakas.
These illustrious warriors will kill the heroic Arjuna. Do not therefore grieve. O king, you will rule the whole earth without a rival.
Do not give way to despondency. O descendant of Kuru, this conduct does not suit you. If you die, our party will become weak.
O hero, go, you should never direct your mind in any other course. You are our refuge.
Vaishampayana said : Having thus addressed him, the Daityas embraced that foremost of kings; and those best of the Danavas then cheered that irrepressible hero like a son.
O descendant of Bharata, cheering his mind by soft speeches, they permitted him to depart saying, “Go and attain victory."
When they had given leave to the mighty armed one, (to-depart), that very goddess carried him back to the spot where he had sat down intent upon putting an end to his life.
Having set that hero down and paid him homage, the goddess vanished with the king's permission.
O descendant of Bharata, when she disappeared, the king considered all this to be a dream. (He thought), “I shall defeat the Pandavas in battle."
Duryodhana considered that Karna and the Samshaptaka army were both able to kill that chastiser of foes Partha (Arjuna).
Thus was strengthened the hope of the wicked-minded son of Dhritarashtra, to conquer the Pandavas.
O foremost of Bharatas, Karna also, his soul and mind possessed by Naraka and influenced by the qualities of emotion and darkness, became cagerly desirous of killing Falguni (Arjuna).
Thus those Shanshaptaka various being surrounded by monsters came under sheer infuence of Rajas and Tamas property and intedned to kill Arjuna.
Bhishma, Drona, Kripa and others, their mind possessed by the Danavas. O king, were not so affectionate towards the Pandavas as they were before. The king Suyodhana did not tell this to any one.
At the end of the night, the son of the sun, Karna, thus smilingly spoke to Duryodhana with joined hands.
“No dead man can conquer his foes, it is when he is alive that he can see his good. Where is the good of the dead person and O descendant of Kuru, where is his victory?
Therefore this is no time for grief or fear or death.” Having with his arms embraced that mighty armed hero,
He further said, "O king, rise up. Why do you lie down? O slayer of foes, why do you wish to die?
Fear has possessed you at the sight of Arjuna. I truly promise to you that I will kill Arjuna in battle.
O ruler of men, I swear by my weapons that when thirteen years have passed away, I will bring the sons of Pritha under your subjection."
Having been thus addressed by Karna and having (also) remembered the words of the Daityas and the supplications made by (his brothers), Duryodhana rose up.
Having heard the words of the Daityas, that foremost of men with a firm resolve in his heart arrayed his army full of horses, elephants, chariots and foot soldiers. O king, as it moved on like the waters of the Ganga.
With numerous white umbrellas and pennons and white Chamaras and chariots and elephants and foot soldiers that great army, as is moved on like the waters of the Ganga looked as beautiful as the sky at a season when the clouds have been dispersed and the signs of autumn have been but partially developed.
O king of kings, eulogised as a monarch by the foremost of Brahmanas who all prayed for his victory, that king, Suyodhana, the son of Dhritarashtra, received honours paid to him by innumerable men) with joined hands.
Blazing in great splendour he went in front (of the army) accompanied by Karna, Subala's son, the gambler (Shakuni), Dushashana and all his other brothers, Bhurishrava, Somadatta, the great king Bahlika followed that foremost of kings with various sorts of chariots, horses and excellent elephants. O foremost of kings, within a short time all those perpetuators of the Kuru race entered their own city.
Ashtaka said: Those that are learned in the Vedas differ in opinions as regards the respective methods which should be practised by the Grihastas, Brahmacharis, Bhikshus and Vanaprasthas, so that they may acquire religious merits.
Yayati said: A Brahmachari must do the following. When he will live in the house of his preceptor, he must receive lessons only when his preceptor will call him to do it. He must serve his preceptor without waiting for his command. He must rise before his preceptor from his bed and go to bed after him. He must be humble, self-controlled, patient, vigilant and devoted to study.
It is said in the oldest Upanishad that he must perform sacrifices after acquiring wealth by honest means. He should spend it in charity; he should be hospitable to all that would come to his house; he should never use anything without giving a portion to others.
A Muni (Brahmachari) should live in the forest, depending on his own vigour and without searching for food. He should abstain from all vicious acts; he should give away in charity; he should never inflict pain upon any creatures. It is then only that he can gain success.
He is a true Bhikshu, who does not support himself by any manual labour, who possesses many accomplishments, who has his passions under complete control, who is thoroughly unconnected with all worldly concerns, who does not sleep under the shelter of a householder's roof, who is without wife and who travels over many countries, going some distance every day.
A learned should adopt the Vanaprastha mode of life, after the performance of the necessary rites. He should adopt it when he has been able to control his thirst for enjoyments and desire of acquiring wealth. When a man dies in the forest, leading the Vanaprastha mode of life, he mixes his ancestors and grand-children, numbering ten generations including himself, with the divine man essence.
Ashtaka said : How many kinds of Munis are there and how many kinds of Munis (observers of vows)? We desire to hear all this.
Yayati said: O king, he is a true Muni, who possesses all things pertaining to a village though living in the forest and also possesses all things pertaining to the forest though living in a village.
Ashtaka said : How is it possible to possess all things pertaining to a village when living in the forest and all things pertaining to a forest when living in a village?
Yayati said : A Muni lives in the forest after withdrawing himself from all worldly objects. But though he never seeks to possess things pertaining to a village, he may yet get them by his ascetic powers.
A true Muni, withdrawn from all earthly objects, might live in a village, leading the life of a hermit. Chad in Kaupina (scantiest of robes,) he considers himself attired in the richest robe. He is content with food just sufficient to support life. He who abandons all desires, who has all his passions under complete control and who has given up all actions, is the man who attains success.
Why should you not revere the man who lives on pure food, who refrains from injuring others, whose heart is ever holy, who is effulgent in his ascetic merits, who is free from the leaden weight of desire and who abstains from injury even when it is sanctioned by the scriptures?
Emaciated by hard asceticism and reduced in marrow, blood and flesh, such a Muni not only conquers this world, but the highest world.
The Muni who sits in Yoga mediation and who becomes indifferent to happiness and misery, honour and insult, conquers this world and conquering it, he conquers the highest world.
The Muni who eats like the kine and other animals, without providing for it beforehand and without any relish, becomes identified with the whole universe.
Sauti said: O Brahmana, Chyavana, the son of Bhrigu begot a son on his wife, named Sukanya. And son of Sukanya was the illustrious and the resplendently energetic Pramati.
Pramati begot a son called Ruru on Ghritachi. Ruru begot a son called Sunaka on his wife, Pramadvara.
I shall tell you at length, O Brahmana, the history of the resplendently energetic Ruru. Listen to it in detail.
In the days of yore, there was a Rishi, named Sthulakesha, who was possessed of ascetic powers and learning and engaged in doing good to all creatures.
At this time, O Brahmana Rishi, Menaka became quick with child by the king of the Gandharvas, named Vishvavasu.
O Descendant of Bhrigu, the Apsara Menaka, when the time came, delivered her child near the herinitage of Sthulakesha.
And, O Brahmana, the cruel and shameless Apsara Menaka, after leaving the child on the banks of the river, went away.
The great Rishi saw the girl lying forsaken in a lonely place on the banks of the river, blazing in beauty; she was as beautiful as a child of an immortal. And the great Brahmana, Sthulakesha, the chief of Munis, finding that female child.
Out of compassion, took it home and brought it up. The lovely child grew up in the hermitage of the great Rishi.
The great Rishi, the blessed Sthulakesha, performed for her in succession all the ceremonies with that of her birth, as ordained in the Shastras.
As the surpassed all other ladies in beauty in goodness and in every good quality, the gave her the name as Pramadvara.
Ruru saw her in the hermitage and the pious man fell in love with her.
He made his father Pramati, the son of Bhrigu, acquainted with his love through his companions. Thereupon Pramati asked the illustrious Sthulakesha to give Pramadvara to his son.
The Rishi betrothed Pramadvara to Ruru, fixing the day of marriage when the star Bhaga Daivata would be in ascendant. great Rishi
A few days before the date fixed for the nuptials, while the lovely girl was playing with her companions.
Her time having come and impelled by Fate, she trod upon a snake. She did not perceive it, as it lay coiled.
The snake, to fulfil the will of Fate, bit the heedless girl with its venomous fangs.
Bitten by the snake, she suddenly fell senseless on the ground with her colour faded all her beauties gone and all her ornaments scattered.
Her hair dishevelled, a spectacle of woe to her friends and companions. She, who was so handsome when alive, became in death what was too painful to look at.
The slender-waisted girl, as she lay on the ground as one asleep, looked more beautiful than she was when alive.
Her father and other ascetics, who were present, saw her lying motionless on the ground with the beauty of a lotus.
Then there came all the noted Brahmanas, filled with compassion. Svastyatreya, Mahajanu, Kushika, Shankhamekhala.
Uddalaka, Katha and the renowned Shveta, Bharadvaja, Kaunakutsya, Arshtishena, Goutama,
Pramati and Pramati's son Ruru and other inhabitants of the forest were filled with compassion and they all wept when they saw the maiden lying on the ground overcome by the poison of the snake. And Ruru, being exceedingly pained, left the scene. A
Vaishampayana said Having quickly routed the enemy's host and recovered the kine, that foremost of bowmen, with a view to fight again, proceeded towards Duryodhana.
Seeing the kine run towards the city of Matsya's and considering Kiritin successful, the heroic Kurus all on a sudden withstood him who was proceeding towards Duryodhana.
Beholding their army and various well arranged divisions as well as numberless flags, that destroyer of enemies, addressing the son of Virata, the king of Matsya's, said,
Soon take these white horses by this way, governed by golden reins. Do you quickly and carefully take me to the row of the leading Kuru heroes.
The wicked-souled son of the charioteer (Karna) wishes to fight with me as an elephant does with another (elephant). Do you take me to him, O prince, who has grown insolent for the protection afforded to him by Duryodhana.
Then breaking through the array of carwarriors with big horses fleet as the wind the son of Virata took Arjuna to the middle of the battle field.
Seeing this, those powerful car-warriors, Chitrasena, Sangramajit, Shatrusaha and Jaya with a view to help Karna, rushed towards the advancing Arjuna.
Thereupon worked up with anger that foremost of men began to consume, with blazing shafts, discharged from his bow, the cars of the leading Kurus like fire consuming the forest.
When the battle grew dreadful, Vikarana, a leading Kuru hero, getting upon his own chariot, moved towards that mighty carwarrior, Partha, the younger brother of Bhima with a dreadful downpour of shafts.
Then cutting off his bow with a strong string and having its tops covered with gold he sundered-his Flag-staff. Then with his Flagstaff broken down he quickly took to heels.
Unable to check his anger, Shatruntapa, with a downpour of shafts, began to afflict Partha-the obstructor of the enemies and the author of superhuman deeds.
Then wounded by that king a mighty carwarrior and drowned as it were in the Kuru army he wounded Shatruntapa with five arrows and then killed his charioteer with ten.
Then wounded by that foremost of Bharatas with a greatly piercing shaft the king leaving his armour fell down dead on the ground like a rock from the mountain summit clapped by the wind.
Assailed by the foremost of men, a greater hero, those heroic leaders of the Kurus began to tremble in battle like a huge forest shaken by the wind at the time of the universal dissolution.
Vanquished in battle and slain by Partha, the son of Indra, those heroes, givers of wealth and endued with the prowess of Vasava and well-dressed, slept on the ground, deprived of their lives,
Like huge Himalaya elephants dressed with armours made of black steel decked with gold. Thus slaying his enemies in battle that heroic man, the holder of Gandiva bow,
Began to move about in the field in all direction like fire consuming a forest at the end of summer. As the wind blows in the spring scattering the withered leaves and clouds.
So the mighty car-warrior Kiritin ranged in the battle field in his chariot dispersing his enemies. Then killing the horses of the brother of Vikartana's son, that one of undeteriorating energy. Ever victorious in battle and decked with a brilliant diadem, with one shaft, speedily cut off his head.
His brother being slain, the son of Suta, Vikartana's son, gathering his energy. Rushed towards that foremost of men like an elephant chief, with the two tusks out or like a tiger. And Vikartana's son quickly wounded Arjuna with twelve arrows.
All the horses on their bodies, and the son of Virata on the hand. Furiously hastening towards Vikartana's son who was quickly proceeding towards him, Kiritin attacked him with great force like Garuda of variegated plumage falling upon snakes.
Both of them were best of bowmen, were greatly powerful and capable of killing all enemies. Understanding that an encounter was soon to take place between Karna and Partha, the Kurus, wishing to witness it, stood at a distance.
Seeing the iniquitous Karna, Arjuna, excited with anger, in great pleasure, quickly made him, his horses and his charioteer invisible by a thick downpour of arrows.
The warriors of the Bharatas, headed by Bhishma, with their horses, elephants and chariots rendered invisible and pierced and having their cars broken by Kiritin with shafts, began to bewail.
Then baffaling with his own arrows those shot by the hands of Arjuna the hero, the highsouled Karna, all on a sudden came into view with his bow and arrow like fire with scintillations.
Then there arose the sound of the clapping of hands and that of conchs, trumpets and bugles while the Kurus spoke highly of Vikartana's son who filled the welkin with the sound of his bow-string striking against his gloves.
Then seeing Kiritin fill the sky with the twang of his Gandiva bow, the upraised tail of the monkey that was on his Flag-staff and the dreadful creatures yelling hideously from the Flag-staff, Karna sent up a shout.
Then assailing with his arrows Vikartana's son, together with his horses, car and charioteer, Arjuna showered a downpour of shafts on him, casting his looks on Bhishma, Drona and Kripa Vikartana's son too covered Partha with a downpour of shafts like a cloud.
And he too, decked with a diadem, covered Karna with sharp arrows. Creating clouds of sharp arrows in a battle rendered furious by huge weapons and shafts.
The two, stationed on cars, appeared to men like the sun and the moon covered by clouds. Then the light-handed and intelligent Karna wounded the horses of Partha with shafts,
Assailed his driver with three arrows and struck down his Flag-staff with three. Thus struck like a sleeping lion awaking, that repressor of enemies in battle,
The holder of Gandiva, the heroic Vishnu, assailed Karna with straight shafts, And assailed with a downpour of arrows and weapons the high-souled performer of superhuman deeds displayed (mighty feats).
He covered Karna's car with shafts like the sun covering the regions with its rays. Like a lion attacked by an elephant he, taking out sharpened arrows from the quiver.
And drawing the bow to his ear wounded the charioteer's son on every part of his body. Then that repressor of enemies pierced Karna's arms, thighs, head, forehead and other parts of his body with sharpened arrows fleet as the thunderbolt, shot from his Gandiva bow.
Thus wounded by the arrows shot by Partha, the son of Pandu, Vikartana's son lef the battle-field and took to his heels like a elephant defeated by another.
Thus accusted, Janamejaya replied to the sage, saying,-You chastise one who deserves to be chastised. You censure one who is worthy of being censured.
You blame me and my acts. I beg you to be kind to me! All my acts have been sinful. I burn, however, with repentance as if I am in the midst of burning fire.
Remembering my deeds, I am cheerless. Indeed, I am much afraid of Yama.
How can I live without taking out that dart from my heart! O Shaunaka, suppressing all your anger, instruct me now!
Formerly I used to show a great reverence to Brahmanas. I solemnly say that I shall once more show.the same respect to them. Let not my family be extinct. Let not the family in which I am born be reduced to the dust.
It is not proper that they who have injured Brahmanas and have for that, on account of Védic injunctions, forfeited all claim to the I arn respect of the world and to social intercourse with their fellowmen, should have any one who will continue the name of their family.
I am overwhelmed with despair. I, therefore, repeat my promises. I pray you to protect me like sages who always protect the poor.
Abstaining from sacrifices, sinful persons never attain to heaven. Leaving (this world), they have to pass their time in hell like the degraded tribes of Pulindas and Khasas.
Ignorant as I am, give me wisdom like a learned preceptor to his pupil or like a father to his son. Be pleased with ine, O Shaunaka!
Shaunaka said What wonder is there that an ignorant wight should do many improper acts? Knowing this, a really wise person is never angry with foolish creatures.
By getting upon the top of wisdom's palace, one grieves for others, his own self being then too pure to be grieved by others. For his wisdom one surveys all creatures in the world like a person on a mountain-top seeing people below.
The person who is censured by good men, who hates good men and who hides himself from their view, never acquires any blessing and never understands the fitness of acts.
You know the energy and the nobility of the Brahmana as laid down in the Veda and other scriptures. Act now in such a way that you may have tranquillity of heart and let Brahmanas be your refuge. If the Brahmanas do not be angry with you, you will, forsooth, enjoy happiness in heaven. If, again, you repent for sins, your sight will be clear and you will succeed in seeing righteousness.
Janamejaya said, I am repenting for my sins. I will never again try to suppress virtue. I wish to obtain blessedness. Be you pleased with me.
Shaunaka said Removing arrogance and pride, O king, I wish you to respect me. Do good to all creatures, always remembering the dictates of virtue.
I am not blaming you from fear or narrowness of mind or covetousness. Listen now, with these Brahmanas here, to the words of truth.
I do not ask for anything. I shall, however, instruct you in the ways of virtue. All persons will croak and bray and cry fie on me.
They will even call me sinful. My kinsmen and friends will renounce me. However, hearing the words I speak, my kinsmen and friends will surely succeed in vigorously crossing the difficulties of life.
The wise will understand me aright. Know, O child, what are my views, O Bharata, regarding the Brahmanas. Do you act in such a way that they may, through my efforts, obtain every blessing! Do you also, O king, promise that you will not again injure the Brahmanas.
Janamejaya said I swear, touching even your feet, that I shall never again, in thought, word, or deed, harm the Brahmanas.
Vaishampayana said Having gone to Hastinapur the ever victorious son of Pandu Nakula at their head, invited Bhishma and Dhritarashtra.
Having (thus) been invited by due ceremonies, the elders of the Kuru race, with the preceptor at their head and with Brahmanas walking in front came joyfully to sacrifice.
O best of the Bharata race, O descendant of Bharata, having heard of the sacrifice of king Yudhishthira, and wishing to see the son of Pandu Dharamaraja (Yudhishthira) and his Sabha, hundreds of other Yajna-knowing Kshatriyas joyfully came there from various countries.
They brought with them various costly gems and jewels. The high-minded Bhishma, Dhritarashtra and Vidura,
All the (Kuru) brothers with Duryodhana at their head, the king of Gandharva Subala, the greatly strong Shakuni.
Achala, Vrishaka, that best of all carwarriors, Karna, the greatly powerful Shalya, the exceedingly strong Valhika.
Somadatta, Bhuri of the Kuru race, Bhurisrava, Sala, Ashvathama, Kripa, Drona, the king of Sindhu, Jayadratha.
Yakshasena with his sons, that lord of the earth Shalva, the great car-warrior, Bhagadatta, the king of Pragjyotisha.
With all the Mlecchas living in the marshy regions along the sea coast, many mountain kings, king Vrihadvala.
The king of the Paundrakas, Vasudeva the king of Vanga and Kalinga, Akarsha, Kuntala, the kings of the Malavas and the Andhakas,
And of the Dravidas and the Singhalas, the king of Kashmira, the greatly effulgent king Kuntibhoja, the king Gauravahana.
Balhika, and many other heroic kings, Virata with his two sons, the greatly powerful Mavella,
Various other kings and potentates ruling over various countries the greatly effulgent and invincible in battle king Sisupala with his son, o descendant of Bharata, (all these kings) came to the sacrifice of the Pandavas, Rama, Aniruddha, Kanaka, Sarana.
Gada, Pradyumna, Samba, the greatly energetic Charudeshna Ulmuka, Nishatha, the brave Angavaha.
And numerous other Vrishnis, all great car-warriors, came to that sacrifice. These and many other kings of the middle country
Came to that great Rajasuya sacrifice of the son of Pandu. At the command of Dharmaraja (Yudhishthira), houses assigned to them all. were
O king! (these houses) were full of various kinds of eatables; they were adorned with tanks and tall trees. There is those houses the son of Dharma (Yudhishthira) worshipped all those illustrious (monarchs).
Having been duly worshipped by the king, they retired to the houses assigned to them. Those houses were like the cliffs of Kailasa, they were delightful and adorned with every king of furniture.
They were enclosed on all sides with wellbuilt, high and white-washed walls. Their windows were cover with net works of gold and their interior was adorned with strings of pearls.
Their stairs were easy of ascent, and their floors were all covered with costly carpets. They were all adorned with garlands of flowers and perfumed with excellent aloes.
Being white as the snow or the moon, they looked exceedingly beautiful even from the distance of a Yojana. Their doors were all uniformly made, and they were wide enough to admit a crowd of persons (all at once).
Made of many metals, they looked like the peaks of the Himalayas. After resting for a while (in these mansions) all those kings saw the great. Dakshina giving Dharmaraja Yudhishthira, surrounded by numerous Sadasyas. O king, the sacrificial ground, crowded with kings, (Brahmanas and great Rishis, looked as beautiful as heaven crowded with the celestials.
Sanjaya said O monarch, after the Kurus had been routed (by Arjuna) on whose car were attached white horses, Karna-the son of Suta, like the high wind dispersing the clouds, went on slaughtering the Panchalas.
With Anjalika weapons he brought down the driver of Janamejaya from the car and broke down the bows of Satanikas Sutasoma covered them with broad-headed arrows.
Then he, striking Dhristadyumna with six arrows, almost instantly knocked down his and Satyaki's horses and then in quick succession killed Vishoka-the Kaikeya prince.
Then the Kaikeya General Ugrakarman, seeing the Kaikeyas prince thus killed rushed on towards Karna and moving forward his bow repeatedly began to distress Karna's son Prasena with many powerful shafts.
Then Karna, with three crescent-like shafts, severed his head and arms from the body and like a Sala tree cut down by an axe he (Ugrakarman) fell down lifeless from his car.
Then Prasena, if dancing with excitement, assailed the steedless grandson of Shini (Satyaki) with many straight arrows, by was in return killed by the grandson of Shini.
Karna, filled with vengeance at the death of his son and wishing to slay that foremost of Shinis addressed him, “consider yourself a dead man" and struck him with a deadly arrow.
as But Shikhandin severed that arrow with three shafts and with three other distressed Karna; then the wrathful son of Suta with two razor-like shafts struck off the bows, arrows and banners of Shikhandi.
With six other powerful arrows hit Shikhandi himself and killed Dhristadyumna's son; and the noble son of Adhiratha also struck Sutasoma with a very sharp arrows.
O most powerful of monarchs, in that terrible fight loud lamentations were heard as the son of Dhristadumnya fell down and Krishna, hearing that, addressed Partha and said, “Partha go and kill Karna for he is destroying the whole Panchala race."
Then in order to save the Panchalas from the fear of that great car-warrior, Karna, he (Arjuna) advanced on his car towards the chariot of the son of Adhiratha with a smile in his lips.
Then rubbing his palm on the bow-string with a very loud twang he stretched out the Gandiva and suddenly made the Earth look dark by covering the sun with showers of arrows and also killed hosts of men, horses and elephants and destroyed many banners.
At that fearful moment, when Kiritin (the diadem-decked Arjuna) greatly excited, with the Gandiva in his hands, bent almost to a circle, assailed his enemies the loud twang of his bow resounded through the skies and the birds being afraid took refuge in caves and mountains.
The redoubtable Bhimasena followed Arjuna on his car guarding the rear and both the princes fighting their way on their respective cars advanced fast towards Karna.
In the meantime the son of Suta had been fighting terribly-he repeatedly thrashed the Somakas and and killed killed large numbers of elephants, horses and car-warriors; in fact he covered the atmosphere with his shafts.
Then Uttamaujas, Janamejaya, the wrathful Yudhamanyu, Shikhandin and Prishatha's son Dhristadumnya all in a body fiercely attacked Karna with many weapons and with loud roars.
As the objects of senses cannot extract the purity out of a holy man, so those five best Panchala warriors, though they tried their utmost, could not shake Vaikartana (Karna) from off his car.
Karna, with his arrows very soon rending asunder their bows, arrows, drivers and banners and striking each of them with five arrows, gave vent to a loud shout that resembled the roar of a lion.
When Karna was thus distressing his enemies with his bow and arrows in hand the whole world, with its mountains and trees, seemed to spilt into pieces by the loud twang of his bow and people became afraid.
The son of Adhiratha, with his large bow like that of Shakra fully drawn, went on throwing his arrows; indeed in that fight he looked brilliant like the sun with his firing rays in the midst of his corona.
Suta's son then struck Shikhandin with twelve keen shafts, Uttamaujas with six and Yudhamanyu, Janmeyaya and Dhristadyumna with three each.
O respected king, as the objects of senses are conquered by a holy man of abstinence, so those five great warriors, overpowered by Suta's son in that dreadful fight, became confounded and inactive to the great delight of their enemy.
As ship-wrecked merchants are saved from drowning in a deep sea by means of other ships, so did the sons of Draupadi, with the help of their cars, save their maternal uncles from sinking under the pressure of Karna's weapons who resembled the sea.
Then the most powerful of the Shinis (Satyaki) cut-off all the sharp arrows of Karna and struck him with many sharp arrows purely made of iron and your eldest son, Duryodhana, with eight.
Then Kripa, the Bhoja king, your son and Karna himself assaulted Satyaki in return with many sharp arrows, but that best of Yadu's race fought with those four great warriors as did the king of Daityas with the regents of the four quarters.
As in autumn the Sun shines brilliantly in the sky, so with his outstretched bow, which was sounding loudly and sending forth arrows unrestrainedly, Satyaki became hard to face.
As the Maruts helped Shakra (Indra) when he distressed his enemies, so the great Panchala car-warriors-the distressers of their enemies-all clothed in coats of mail, collected together, getting back upon their cars and protected that greatest man of the line of Shini.
Many elephants, horses and men were then killed in that fight that took place between your enemies and your troops and it caged as hot and fierce as was the great battle which ensued between the Gods and the Asuras, in days of yore.
All the infantry, car-warriors, elephants and steeds distressed with various weapons and struck by each other they began to move about sending forth dolorous cries of woe; some tumbled while other dropped down dead as they moved.
At that time your son Dushasana, the younger brother of the king, boldly going up to Bhimasena, shot hosts of shafts against him and Vrikodara like a lion taking his leap upon a big Ruru (deer) swiftly made a rush towards him.
As in days of yore Shakra and Shamvara fight with each other, so did those two brave warriors, both panting for revenge, fight with each other making their very lives the wager of the fight.
As two lustful elephants fight for a sheelephant with fatty secretions streaming down their bodies, so did they strike each other with powerful and piercing shafts.
Then Vrikodara with two razor-like shafts struck off the banner and the bow and the arrows of your son and with another winged arrow he hurt him on the forehead and with a fourth, he severed the head his charioteer.
Prince Dushasana, taking up another bow, hit Bhima with twelve arrows and taking hold of the reins of his horses rained upon Bhima hosts of shafts.
Then Dushasana sent against Bhima an arrow worked with gold, diamond and other valuable gems and brilliant as the sun's rays, deadly and powerful as Indra's thunder.
Vrikodara being struck by that weapon with outstretched arms fell down on his car like one dead and powerless, but again regaining his senses he began to roar like a lion.
Markandeya said : Mudita, the favourite wife of the fire named Svaha, live in water. Svaha who was the lord of the sky, begot on his that wife a greatly sacred fire named Adbhuta. There is a tradition among the Brahmanas, namely that this fire is the ruler and the inner soul of all creatures.
That fire is adorable and effulgent, he is the lord of all the Bhutas here. And that fire under the name of Grihapati is always worshipped at all sacrifices and conveys all the oblations that are made in this world.
That great son of Svaha, the great Adbhuta fire, is the soul of the waters and the prince and the regent of the sky and the lord of everything great.
His son, the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of Agnishtoma.
That mighty chief fire (Svaha) is always missed by the celestials, for when he sees Niyata coming towards him, he hides himself in the sea for fear.
Seeing him in every direction, the celestials could not find him out and seeing Atharvan, the fire thus spoke to him.
"O hero, carry the oblations for the celestials. I am unable to do it for the want of strength. Becoming the red-eyed fire, be good enough to do me this favour."
Having thus spoken to Atharvan, the fire went away to some other place. But his place of concealment was divulged by the fish, Upon them he passed this course in anger.
You shall be the food of all creatures in various ways." Then the fire spoke to Atharvan (again as he did before).
Though entreated by the celestials, he did not agree to continue to carry the oblations. He then became insensible and abandoned his body.
Leaving his material body, he entered into the nether world. Coming in contact with the earth, he created different force and perfume arose from his puss, the Deodar tree from his bones, grass from this phlegm, the Marakata jewel from his bile and the black iron from his liver. All the worlds have been established with these three substances. The clouds were made from his nails and corals from his arteries,
O King, various other metals were produced from his body. Thus leaving his material body, he lay absorbed in meditation.
He was roused by the penance of Bhrigu and Angirasa. The mighty Agni, thus gratified by their penance, blazed forth in great effulgence.
But seeing the Rishi, he in fear again entered the great ocean. When he thus disappeared, all the worlds were filled with fear and came to Atharvan for protection. The celestials and others then began to adore Atharvan.
Atharvan overhauled the whole sea and (at last) finding Agni, he himself (then) began the creation. Thus the fire was destroyed and rescued from the sea. thus was he revived by the exalted Atharvan; and thus from that time he always carries the oblations of all creatures.
Living in the sea and travelling in various countries, he produced the various fires mentioned in the Shastras.
The river Sindhu, the five rivers, the Devika, the Sarasvati, the Ganga, the Shatakumbha, the Sarayu, the Gandaki, the Charmnavati, the Mahi, the Medhya, the Medhatithi, the three rivers Tamravati, the Vetravati, the Kaushiki, the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadava, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavena, the Krishnavena, the Kapila and the Sonabhadra, these rivers are said to be the mothers of the fires.
Adbhuta had a wife named Priya and Vibhurasi was his eldest son. There are as many kinds of Soma sacrifices as the number of fires mentioned. All these fires were first born from the spirit of Brahma, but they also sprung from the race of Atri.
He in his own mind conceived these sons in order to extend the creation. These fires all sprung from his Brahmic body.
I have thus narrated to you the history of the origin of the (different) fires. They are great, effulgent and matchless in prowess; and they are the destroyer of darkness.
Know that the prowess of all fires is the same as that of the Adbhuta fire as described in the Vedas. All these fires are one and the same.
This adorable and exalted being, the firstborn fire, must be considered as all the fires, for like the Jyotishtoma sacrifice, he came out of Angira's body in various forms.
I have thus told you the history of the great Agni race. When duly worshipped with hymns they carry the oblations of all creatures to the celestials.
Krishna said : O king of kings, the lord of Saubha Shalva, came to the city of Dvarka with numerous men, elephants and soldiers.
The army, headed by king Shalva, consisting of four kinds of troops, occupied a level ground where there was plentiful supply of water.
Avoiding cremation-grounds, temples of gods, sacred trees and grounds covered with ant-hills, his army occupied every other places.
O king, the roads (leading to Dvarka) were all blocked up by the (various) divisions of his army and the secret passages (from the city) were also all blocked up by the encampment of Shalva's troops.
O descendant of Kuru, O best of men, like the king of birds (Garuda), he rushed upon Dvarka, with his army, equipped with every kind of weapons, skilled in all arms, furnished with numerous chariots, elephants and cavalry, full of pennons and banners and strengthened with well-paid, well-fed and greatly powerful foot soldiers who bore every mark of heroism and who used wonderful chariots and bows.
Seeing the army of the king Shalva approached, the youthful princes of the Vrishni race sallied out with the desire of giving him battle.
O descendant of Kuru, without being able to bear the pride of king Shalva, Charudeshna, Samba and the great car-warrior, Pradyumna. Clad in armour and adorned with ornaments with color flying, sallied out on their chariots, with the desire of meeting the numerous great warriors of king Shalva.
Samba, taking up his bow, eagerly attacked on the field of battle Kshemavriddhi, the minister and the commander of Shalva's army.
O best of the Bharata race, as Indra shower down rain, so did the son of Jambhavati (Samba) showers down arrows in a continuous stream. O great king, the commander of (Shalva's) forces, Kshemavriddhi, bore that shower of arrows (and stood) as immovable as the Himalayas.
O king of kings, thereupon Kshemavriddhi, aided by his power of illusion, poured a great shower of arrows.
Then dispersing by counter illusion that shower of arrows aided by illusion, Samba showered on his (adversary's) car one thousand arrows.
Then pierced and overwhelmed by the arrows of Samba, the commander of (Shalva's) forces, Kshemavriddhi fled from the field with the help of his fleet steeds.
When the crooked-minded commander of Shalva's army fled from the field, a powerful Daitya, named Vegavan, rushed at my son.
O king of kings, thus attacked the heroic Samba, the perpetuator of the Vrishni race, withstanding the attack of Vegavan, kept his ground.
O son of Kunti, the heroic and irresistibly powerful Samba, whirling a swift-going club, soon hurled it at Vegavan.
O king, thus struck with it, Vegavan fell on the ground like a faded, weather beaten and decayed-rooted lord of the forest (banian tree).
When that heroic and great Asura was killed with the club, my son rushed into (enemy's) troops and began to fight with all.
O great king, a well-known Danava, named Vivindha, a great car-warrior and a great bowman, then rushed upon Charudeshna.
O king, the battle between Charudeshna and Vivindha was as fierce as that in the days of yore between Vitra and Vasava (Indra).
Enraged with each other, the combatants pierced each other with their arrows and uttered loud roars like two powerful lions.
Having first vivified it with incantations the son of Rukmini fixed on his bow-string a powerful weapon which possessed possessed the splendour of the sun or the fire and which was capable of destroying all foes.
O king, that great car-warrior, my son, inflamed with anger, challenged Vivindha and discharged the weapon at him. He (thus struck) fell dead.
Seeing Vivindha killed and his army (very much) agitated, Shalva came back again on his (car) Saubha, capable of going everywhere at will.
O mighty-armed king, thereupon seeing Shalva seated on his (car) Saubha, the warriors of Dvarka became very much alarmed.
O descendant of Kuru, Pradyumna sallied out and asked the Anarthas not to lose courage. He then thus spoke.
"(O warriors), do not lose courage; stay and see me fight. I shall repel with force (the car) Saubha with the king (Shalva) on it.
O Yadavas, I shall this day destroy the army of the lord of Saubha with my serpent-like weapons discharged from my bow with my hand.
Be of good cheer, Fear not. I shall today kill him. Attacked by me, the wicked-minded (Shalva) with (his car) SAubha will be destroyed."
O son of Pandu, O hero, when Pradyumna thus spoke with a cheerful heart, the Yadava warriors stood on the field and began to fight cheerfully.
Bhishma said That best of all persons conversant with the Vedas, viz., Utatthya of Angirasa's family, discoursed gladly to Yuvanashva's son Mandhatri.
I shall now, O Yudhishthira, relate to you every thing that Utatthya, that foremost of all perscns conversant with the Vedas, had said to that king.
Utatthya said One becomes a king for advancing the cause of virtue and not for acting capriciously. Know this, O Mandhatri; the king is, indeed, the protector of the world.
If the king acts piously, he attains to the dignity of a god. If, however, he acts unrighteously, he sinks into hell.
All cri itures depends upon righteousness. Righteousness again depends upon the king. men That king, therefore, who maintains righteousness, is truly a king, that king who has a pious soul and posseses every kind of accomplishments is said to be an embodiment of virtue. If a king fails to punish iniquity, the god leave his palace and he incurs disreputation among men.
The endeavours of men who observe their own duties are always successful. Therefore all try to obey the injunctions of righteousness which yield prosperity.
When sin is not restrained righteousness disappears and unrighteousness multiplies itself.
When sin is not restrained, no one can, in view of the rights of property as sanctioned by the scriptures, say,-This thing is mine and this is not mine.
When sinfulness reigns rampant in the world, men cannot own and enjoy their own wives and animals and fields and houses.
When sin is not restrained the deities get no adorations, the Pitris no offerings in Shraddhas, and guests no hospitality.
When sinfulness is not restrained, the twice-born ones do not study the Vedas, or practise high vows, or perform sacrifices.
When sin is not restrained, the minds of men, O king, become weak and bewildered like those of persons wounded with weapons.
Looking on both the worlds, the Rishis made the king, that best of men, with a view that he should be righteousness incarnate on Earth.
He is called Rajan in whom righteousness predominates. That king, again, in whom there is no righteousness, is called a Vrishala.
Righteousness has another name, viz., Vrisha. He who weakens Vrisha passes by the name of Vrishala. A king should, therefore, further the cause of Righteousness.
All creatures prosper by the growth of righteousness and deteriorate with its decay. Righteousness, therefore, should never be suffered to decay.
Righteousness is called Dharma, because it helps the acquisition and preservation of wealth. The sages, O king, have declared that the Dharma restrains and limits all evils acts of men.
The Self-create created Dharma for the aggrandisement and growth of creatures. Therefore, a king should follow the dictates of Dharma for benefiting his people.
Therefore also, O foremost of kings' Dharma has been said to be the highest of all things. That best of men who governs his subjects righteously is called a king.
Disregarding lust and anger follow the dictates of righteousness. Of all things, O chief of Bharata's race, which secure the prosperity of kings, righteousness is the foremost.
Dharma, again, has originated from the Brahmana. Therefore, the Brahmana should always be adored. You, should, O Mandhatri, satisfy humbly the wishes of Brahmanas.
Neglecting to please Brahmanas the king brings danger on himself, for such neglect, he cannot acquire friends while his enemies multiply.
For entertaining malice out of folly towards the Brahmanas, the goddess of prosperity who had formerly lived with him became irate and deserted the Asura Vali the son of Virochana.
Deserting the Asura she went to Indra the king of gods. Seeing the goddess living with Purandara, Vali regretted idly.
This, O powerful one, is the outcome of malice and pride. Be you awakened, O Mandhatri, so that the goddess of prosperity ! may not in anger desert you.
The Shrutis say that unrighteousness beget a son named Pride upon the goddess of prosperity. This Pride, O king, brought ruin upon many among the gods and the Asuras.
Many royal sages were ruined for him. Do you, therefore, awaken, O king, He who can conquer him becomes a king. He, however, who suffers himself to be conquered by him, becomes a slave.
If, O Mandhatri, you wish to enjoy a life of perpetual happiness, live as a king should who does not indulge these two, viz., Pride and Unrighteousness.
Do not associate with him,—who is intoxicated with pride, who does not follow honesty, who scoffs at religion, who is insensate and negligent in paying homage to all of them even when united.
Keep yourself aloof from the company of ministers whom you have once punished and especially of women, as also from mountains and uneven lands and inaccessible forts and elephants and horses and reptiles. You should never wander in the night, and avoid stinginess, vanity, boastfulness, and anger.
You should never know unknown women, or the eunuchs, or those who are lewd, or those who are the wives of other men, or those who are unmarried.
When the king does not restrain vice, an intermixture of castes follows, and sinful Rakshasas, eunuchs, children destitute of limbs or possessed of thick tongues, and idiots, begin to take birth in even respectable families,
Therefore, the king should take particular care to act righteously for the behoof of his people.
If a king acts heedlessly, it produces a great evil. Unrighteousness multiplies causing an intermixture of castes.
Cold appears during the summer months, and disappears in its proper season. Drought and flood and pestilence attack the people.
Evil stars arise and dreadful comets appear on such occasions. Various other portents, presaging destruction of the kingdom, appear.
If the king does not take steps for his own safety and does not protect his subjects, the latter first meet with destruction which ultimately overtakes the king himself.
Two persons in unision take away the wealth of one, and many acting together rob the two. The virginity of maidens is destroyed. Such a state of things originate from the king's faults.
All rights of property are destroyed among men, when the king, forsaking righteousness, acts heedlessly.
Dhritarashtra said Tell me about the Varsha called Bharata in which these foolish men have assembled (to fight), for which my son Duryodhana has become so very covetous, which the Pandavas also are desirous of obtaining and in which even my mind sinks. Tell me all this, for you are, in my opinion endued with great intelligence.
Sanjaya said O king, hear my words. The Pandavas are not covetous about this country. It is Duryodhana who is covetous. It is the son of Subala, Shakuni.
And also many other Kshatriyas who are rulers of countries and who being covetous of this country cannot tolerate one another,
O descendant of Bharata, I shall now speak to you about the country named after Bharata, It is the beloved land of Indra. O king, this land called after Bharata, is also the beloved land of Manu, the son of Vivasvat, of Pritha, of Vainya, of the illustrious Ikshvaku, of Yayati, of Ambarisha, of Mandhata, of Nahusha, of Muchukunda, of Shibi, the son of Ushinaras of Rishabha, of Ila, of king Nriga, of Kushika, of the illustrious Gadhi, of Somaka, and of Dilipa and of many other kings. O chastiser of foes, I shall now describe to you the country as I have heard of it.
O king, hear as I speak of what you have asked me. Mahendra, Malaya, Sahya, Shuktimat, Gandhamadana, Vindhya, and Paripatra, these are the seven main mountains forming the boundaries (of Bharata Varsha). Besides these there are 0 king, thousands of other mountains which are hard and huge and which contain many excellent valleys. Besides these (large ones) there are many smaller mountains inhabited by the barbarians.
O descendant of Kuru, O lord, the Aryans and the Mlechchhas and many other races drink the waters of the following rivers. The magnificent Ganga, Sindhu, Sarasvati, Godavari, Narmada, the large river called Bahuda, Shatadru, Chandrabhaga, the large river called Yamuna, Drishadvati, Vipasha, Vipapa, Sthulabaluka, Vetravati, Krishnavena, Iravati. Vitasta, Payoshini, Devika, Vedasmrita, Vedavati, Tridiva, Ikshuala, Karishini, Chitravaha, Chitrasena, Gomati, Dhutapapa, Gandaki, Kaushaki, Tridiva, Kritya, Nichita, Lohitarani, Rahasya, Shatakumbha, Sarayu, Charamnvati, Vetravati, Hastisoma, Dika, Sharavati, Payoshini, Vena, Bhimarathi, Kaveri, Chuluka, Vani, Shatabala, Nivara, Ahita, Suprayoga, Pavitra, Kundali, Sindhu, Rajani, Puramalini, Purvabhirama, Vira, Bhima, Oghavati, Pashashini, Papahara, Mahendra, Patalavati, Karishini, Asikni, Kushachira, Makari, Pravara, Mena, Hema, Ghritavati, Puravati, Anushna, Shaivya, Kapi, Sadanira, Adhrishya, The mystery river Kushadhara, Sadakanta, Shiva, Viramati, Vastra, Suvastra, Gouri, Kampana, Hiranvati, Vara, Virakara, Great river Panchami, Rathachitra, Jyotiratha, Vishvamitra, Kapinjala, Upendra, Bahula, Kuvira, Ambuvahini, Vinadi, Pinjala, Vena, the great river Tungavena, Vidisha, Krishnavena, Tamara, Kapila, Khalu, Suvama, Vedashrva, the great river Harishrava.
Shighra, Pichhala, Bharadvaji, Kaushika, Sona and Chandrama, Durga, Chintrashila, Brahmavaidhya, Brihadvati, Yavaksha, Rohi, Jambunadi, Sunasa, Tamasa, Dasi, Vasa, Varuna and Asi, Nila, Ghritavati, The great river Parnasha, Tamasi, Vrishabha, Brahmamedhya, Brihadhani.
O king, these the many other large rivers such as Sadaniramaya, Krishna, Mandaga, Mandavahini, Brahmini, Mahagouri, Durga, Chitrotpla, Chitraratha, Manjula, Vahini, Mandakani, Vaitarani, Kosha Mahanadi, Shuktimati, Ananga, Pushpavini, Utpalavati, Lohitya, Karatoya, Vrishaka, Kumari, Rishikulya, Marisha, Sarasvati, and Mandakini, Supunya, Sarva and Ganga,
O descendant of Bharata, all these are the mother of the universe and the produce great merit. Besides these rivers, there are hundreds and thousand of rivers that have no names. O king, I have mentioned to you all the rivers that I remember.
Hear now the names of various countries. They are the Kuru-Pancliala, the Shalvas, the Madreyas, the Jangalas, the Shurasena, the Kalingas, the Vedas, the Malas, the Matsya's, the Kushalyas, the Saushalyas, the Kuntalas, the Kanti, Kosalas, the Chedis, the Kurushas, the Bhojas, the Sindhus, the Pulindas, the Uttamashrava, the Dasharanas, the Mekalas, the Utkalas, the Panchalas, the Kausijas, the Naikaprishthas, the Dhurandharas, the Godhas, the Madrakalingas, the Kashis, the further Kashis, the Jatharas, the Kukuras, the Dasharanas, the Kuntis, the Avantis, the further Kuntis, the Gomantas, the Mandakas, the Sandas, the Vidarabhas, the Rupavahikas, the Ashmakas, the Pandurashtras, the Goparashtras, the Karitis, the Adhirajyas, the Kushadhyas, the Mallarashtras, the Keralas, the Varavasyas, the Aayavahas, the Chakara, the Chakarati, the Shakas, the Videhas, the Magadhas, the Svakshas, the Malajas, the Vijayas, the Angas, the Vangas, the Kalingas, the Yakrillomas, the Mallas, the Sudeshna, the Pralhadas, the Mahikas, the Shashikas, the Balhikas, the Vatadhanas, the Abhiras, the Kalatoyakas, the Aparantas, the Parantas, the Panchalas, the Charamamandalas, thc Atavishikharas, the Merubhutas, the Upavrittas, the Anupavrittas, the Svarashtras, the Kaikeyas, the Kundaparantas, the Maheyas, the Kakshas, the Samudranishkutas, the Andhras many other hills tribes, the Angamalajas, the Manavarjakas, the Mahyuttas, the Pravrisheyas, the Bahargavas, the Pundras, the Bhargas, the Kiratas, the Sudrishtas, the Yamunas, the Shakas, the Nishadas, the Nishadhas, the Anartas, the Nairetas, the Durgalas, the Pratimatsyas, the Kuntalas, the Kosalas, the Tiragrahas, the Ijikas, the Kanyakagunas, the Tilabharas, the Masiras, the Madhumattas, the Sukandkas, the Kashmiras, the Sindhu-son viras, the Gandharvas, the Darshakas Abhisaras, the Ulutas, the Shaivalas, the Balhikas, the Darvis, the Vanava, Darvas, the Vatajas, the Amarathas, and the Uragas, the Bahuvadhyas, the Kauravyas, the Sudamanas, the Sumallikas, the Vadharas, the Karishakas, the Kulindas, the Upatyakas, the Vanayuas, the Dash, the Romanas, the Kushabindus, the Kachhas, the Gopalakakshas, the Kuruvarnakas, the Kiratas, the Barbaras, the Siddhas, the Vaidehas, the Tarinaliptakas, the Audras, the Paundras, the Saisiridharas, and the Parvatyas. O best of the Bharata race there are other kingdoms such as the Dravidas, the Keralas, the Prachyas, the Bhushikas, the Vanavasikas, the Karantakas, the Mahishakas, the Vikalpas, the Mushakas, the Jhillikas, the Kuntals, the Sauhridas, the Nabhakananas, the Kaukuttakas, the Cholas, the Malavas, the Samangas, the Kanakas, the Kukkuras, the Angaramurishas, the Marishas, the Dhvajinis, the Utsavas-Sanketas, the Trigartas, the Shalvasenis, the Vyukas, the Kokabakas, the Proshtas, the Samavegavashas, the Vindhyachulikas, the Pulindas, the Valkalas, the Malavas, the Ballavas, the further Ballavas, the Kulindas, the Kaladas, the Kundalas, the Karatas, the Mushakas, the Stanabalas, the Srinjayas the Rishikas, the Vidarbhas, the Kakas, the Tanganas, the further Tanganas. The Mlecchas, the Kurus, the Yavanas, the Chinas, the Kambojas, the Darunas, the Sakridgrahas, the Kulatha, the Hunas, the Parasikas, the Ramanas, and the Dashamalikas.
Besides this country is the abode of many Kshatriyas, Vaishyas and Shudra. There are the Shudraviras, the Daradas, the Kashmiras, the Paitis, the Khashiras, the Atreyas, the Bharadvaja, the Stanopi Shikas, the Poshakas, the Kalingas, and many other Kiratas, the Tomaras, the Hansamargas, and Karamanjakas. These and other kingdoms are in the east and in the north.
O lord, I have briefly mentioned them. If the resources of the earth are properly developed, she is then like an all-yielding cow, from which the threefold objects of Dharma, Artha and Kama might be linked. Brave kings learned in Dharma and Artha have become covetous of earth.
From the thirst of wealth, they would even abandon their lives in battle. Earth is the stay of creatures endued with celestial bodies as well as human bodies.
O foremost of the Bharata race, with the desire of enjoying earth they have become like dogs that snatch meat from one another.
O descendant of Bharata, their ambition is unlimited; it is for this the Kurus and the Pandavas are trying, to get possession of the earth by negotiations, by disunion, by gift and by battle. O foremost of men, if earth be properly treated, she becomes the father, the mother, the children, the sky and the heaven of all creatures.
Dhritarashtra said Tell me in detail, O Sanjaya, how did Yuyudhana oppose in battle the son of Bharadvaja? I feel a great curiosity for knowing what happened then. Sanjaya said
Hear, 0 highly intelligent king, the description of that hair-stirring battle that then took place between Drona on the one hand and the Pandavas headed by Yuyudhana on the other.
Then, O sire, beholding the troops slaughtered by Yuyudhana, Drona himself assailed Satyaki of prowess incapable of being baffled.
Thereupon Satyaki pierced with five and twenty short arrows that mighty car-warrior the son of Bharadvaja, who had been advancing furiously against him.
Drona also, fighting heedfully and putting forth his prowess, quickly pierced Yuyudhana, with five sharp arrows furnished with wings of gold.
These arrows piercing through the tough armour of Satyaki, drank the blood of Drona's enemy; and, O king, they then penetrated into the earth like snakes breathing furiously.
Then the long-armed Satyaki, like an elephant struck with the hook, became filled with fury; and he then pierced Drona with fifty Narachas, all resembling fire itself.
Pierced quickly by Yuyudhana in battle, the son of Bharadvaja, pierced Satyaki who had been fighting vigorously, with countless shafts.
Then again excited to the highest pitch of fury, that fierce bowman endued with great might, once more began to afflict him of the Satvata race, with arrows of depressed knots.
Thus repeatedly wounded by Bharadvaja's son in battle, O ruler of men, Satyaki could not decide as to what he should then do.
Then, O king Yuyudhana's face became cheerless, as he saw Drona discharge numerous sharp arrows in battle.
Beholding Satyaki then in that plight, your sons your troops, O ruler of men, became greatly delighted at heart and they began incessantly to roar like lions.
Hearing that dreadful din and seeing that descendant of Madhu's race sorely afflicted, O Bharata, king Yudhishthira addressing his
"This foremost of the Vrishnis this hero Satyaki of indomitable prowess, is about to be destroyed in battle by the heroic Drona, like the sun by Rahu.
Charge and rush to the spot where Satyaki is fighting.” Then that ruler of men, addressing the Panchala prince Dhrishtadyumna said-
"Why do you tarry Oson, of Prisata? Assail Drona quickly? Can you not see the great danger to ourselves that has arisen from Drona?
This fierce bowman Drona is playing with Yuyudhana in battle, like a boy playing with a bird bound with a string.
Let every one of my troops headed by Bhimasena and others and accompanied by yourself, rush to the spot where Yuyudhana's chariot is stationed.
Supported by my divisions, I will follow behind you. Do you all rescue Satyaki today who is now within the very teeth of death."
Having thus spoken, the king, O Bharata, supported by all his troops, charged Drona in that battle, for the sake of rescuing Yuyudhana.
May good betide you; the din that then arose there, when the Pandavas and the Srinjaya rushed against the single-handed Drona, was indeed very tremendous.
Then, O foremost of men, encountering Drona that son of Bharadvaja, that mighty carwarrior, they began to pour upon him showers of sharp arrows furnished with wings of Kanka-feathers and the feathers of peacocks.
Then Drona received all those heroes smilingly, even as a host receives his welcome guest with water and the offer of seats.
Then like the guests becoming gratified with hospitality of their hosts, those heroes were gratified with the shafts sped at them by that bowman viz., the son of Bharadvaja.
They could not then behold the son of Bharadvaja, even as men cannot look at the midday sun of thousand rays, O lord.
Then that foremost of all wielders of weapons, viz., Drona afflicted all of them with his myriad shafts, even as the sun afflicts the objects of his earth with his myriad rays.
Slaughtered (ruthlessly), the Pandava and the Srinjayas, O mighty monarch, could not find a protector, like elephants sunk in mire.
Like the burning rays of the sun scattering in all sides, the mighty arrows of Drona were then seen to scatter on all directions.
In that battle were slain twenty-five best Panchala heroes, all reckoned among Maharathas and all enjoying the favour of Dhrishtadyumna.
People then beheld the heroic Drona slay in succession the best warriors among the Pandavas and the Panchalas.
Slaying a hundred warriors from the Kekaya hosts and routing them completely, Drona stood on the field, O king, like the Destroyer with his mouth wide open.
Then, O ruler of men, the mighty-armed Drona vanquished hundreds and thousands of the Panchalas, the Srinjayas, the Matsyas and the Kekayas.
Pierced by the arrows of Drona, the roar they then uttered, resembled that sent up by the denizen of the woods when the forest is burnt down by a conflagration.
Then, o king, all the celestials, the Gandharvas and the ancestral manes said-"Behold the Panchalas and the Pandavas, with their troops, fly away from the field of battle!"
Thus when Drona was slaying the Somakas in battle, none ventured to assail him and none was able to pierce him.
When that fight destructive of best and foremost heroes was thus raging with fury, Pritha's son Yudhishthira, suddenly heard the blast of the conch Panchajanya.
That prince of conchs viz., the Panchajanya, filled with the breath of Vasudeva's son, yielded loud blasts. When those heroes engaged in protecting the Sindhu ruler were thus fighting.
And when the Dharitarashtra warriors were roaring before Vijaya's chariot, the din was so great that the twang of the Gandiva could not be heard.
Then the royal of Pandu (Yudhishthira); overwhelmed with great anxiety, began to reflect thus-"Surely everything is not well with Arjuna, as this conch-blast indicates. son
And as the Kurus are roaring out rapturously every moment.” Thus thinking and with a heart filled with anxiety.
Ajatasatru, the son of Kunti, addressing him of the Satvata race said these words. Though his voice was choked with the vapour of grief and though he was constantly overwhelmed with swoons, yet the king (Yudhishthira) then did not lose sight of what should be done next; and addressing that foremost of the Sinis he then spoke thus
Yudhishthira said O grandson of Sini, the hour for that duty which sages of the past have enjoined to be done towards a friend by a friend in times of nced, has now arrived.
O foremost of the Sinis, thinking within inyself, I cannot find out any one, among all my troops, who is a greater well-wisher of ours than yourself, O Satyaki.
He that is always well-affected, ha that is always obedient, in my opinion, only he should be entrusted with the commission of a serious duty.
Just as Keshava is ever devoted to the interests of the Pandavas, so also are you, O you of the Vrishni race, who are equal to Keshava himself in prowess.
I am now going to place a heavy burden on you; and it befits you to bear that burden; it behoves you not to disappoint my hopes.
O foremost of men, do you now assist Arjuna involved in great distress, who is your friend, brother and your preceptor.
You are ever true to your vows and are endued with heroism and the giver of assurances to you friends. In consequence of your feats, you are renowned in the worlds as one devoted to truthful speech.
O grandson of Sini, he that casts off this mortal frame in fighting for the cause of friends, becomes equal to him that gives away the earth as a gift to the twice born ones.
We have heard of numerous monarchs who attained to heaven having duly given away this earth as a gift to the Brahmanas.
O virtuous-souled one, with folded palms, I do beg of you even this, viz., that you attain, O master, the merit of giving away the earth as a gift or of something better than that (by incurring the risk of being killed for the sake of Arjuna, you friend).
There is only one person, namely Krishna, that giver of assurances of safety to his friends, who is ever prepared to lay down his life for the sake of his friends. You, O Satyaki, are the second.
None but a hero volunteers to render help to another hero fighting courageously from a desire of winning fame. An ordinary man cannot do so.
Odescendant of Madhu's race, when this is the course to be followed, I do not find any one else save yourself, who can become a help to Arjuna.
On one occasion, Arjuna applauding your achievements and repeatedly reciting them afforded me great pleasure.
He said-"Satyaki is endued with great lightness of hands; he is versed in all modes of warfare; he is very agile, prudent, acquainted with the use of all weapons and downed with bravery. He is never confounded in the course of a fight.
That high-souled and mighty car-warriors possesses broad shoulders, bread chest, long arms, large jaws, great strength and unrivalled prowess.
He is both my pupil and friend. I am dear to him and he is dear to me. And if Yuyudhana renders me help, I can then crush the whole Kuru host completely.
or
O foremost of kings, even if Keshava dons the armour for rendering us aid or if Rama, Aniruddha the mighty car-warrior Pradyumna or Gada or Sarana or Samva with the Vrishnis does so, O mighty Inonarch, to assist us in battle. Yet I shall select that foremost of men, that grandson of Sini of unbaffled prowess to assist me, in exclusion of the others, for, there is none equal to him."
This is what Dhananjaya said to me in your absence in the Dvaita forest while applauding your virtue's truly in an assembly of the righteous.
O descendant of the Vrishni race, it behoves you not to disappoint Dhananjaya and myself and Bhima.
When, returning from a sojourn to all the sacred places, I went to Dvaraka, I saw your reverence for Arjuna.
When at Upaplava, O grandson of Sini, I did not mark any one else who showed us greater love and affection, than yourself.
For showing kindness, therefore, to one who is your friend and preceptor, O mightyarmed hero, it behoves you, who are of noble lineage and who cherish reverence for us, to act in a way, O great bowman, worthy of your friendship, prowess, nobility of birth and devotion to truth, O descendant of Madhu's race.
Accoutered in armour by Drona himself, Suyodhana has suddenly gone behind Arjuna. Ere this, the other mighty car-warriors of the Kauravas have pursued Arjuna.
We can also hear the defiant roars that the enemy is uttering against Arjuna. Therefore, O honoured hero, O grandson of Sini, it behoves you to hie yourself to Arjuna without delay.
Ourselves and Bhimasena supported by our troops, shall hold Drona in check if he tries to pursue you.
Behold, O grandson of Sini, the Bharata troops are broken and flying away; and as they fly, hear the loud wails they utter.
Like the very ocean in a Parva day agitated by a mighty tempest, the army of Dhritarashtra, O sire, is being agitated by Savyasachin.
The dust raised by the swiftly moving chariots, horses and foot soldiers, is gradually enveloping the entire army.
Behold the mighty Phalguna that destroyer of hostile heroes surrounded by the SindhuSouviras armed with lances and javelins and numbering countless heroes among their ranks.
Without defeating this army it will not be possible (for Arjuna) to vanquish the ruler of the Sindhus. All these warriors again are prepared to lay down their lives for the sake of the Sindhu king.
Behold the invincible army of the Dhartarashtras, teeming with lances, arrows, excellent standards, heroes and elephants!
Hear the roar of their drums and the full blasts of their conchs, the uproar of war-cries and the rattle of their car-wheels!
Hear also the roars of elephants the yells of infantry and the cries of hoses-men, as they proceed causing the earth to tremble underneath their tread.
In the front of Arjuna is the division of the Sindhus and in his rear is the division of Drona. The foes are so strong in number, O foremost of men, that they can even afflict the lord of the celestials.
Sunk in his fathomless ocean of troops, Arjuna may be deprived of his life. And if he be slain in battle, how can I live?
Is this great catastrophe, in the shape of Arjuna's death, to overtake me when you are alive? Of blue complexion, youthful in years, of curly locks and exceedingly beautiful is that son of Pandu.
Light-handed in using the weapons, acquainted with various modes of warfare, that mighty armed hero, O sire, has entered into the ranks of the Bharata troops at the hour of sunrise; and the hour of sun-set is approaching fast.
0 you of Vrishni's race, I do not know whether he lives or not. The host of the Kurus is like the mighty ocean itself.
O sire, single-handed has the mighty-armed Vibhatsu entered into the Bharata army which cannot be encountered even by the celestials themselves in battle.
In this day's battle, my heart misgives me. Yonder also is Drona sorely afflicting my troops in battle.
You can see, O mighty-armed hero, how his twice-born one is careering in battle. When several tasks present themselves, you know perfectly which of them should be first attended to.
O bestower of honour, it behoves you to accomplish first that task which is the most serious, with great activity. Of all these tasks therefore, I do think the task of aiding Arjuna should be accomplished first.
The rescue of Arjuna a therefore should be at first effected. I do not grieve for him of the Dasharha race, who is the protector and the Lord of the universe.
I tell you truly that foremost men, is capable of vanquishing in battle all the three worlds united against him.
What to speak of this weak host of the sons Dhritarashtra? But, O you of Vrishni's race, Arjuna is sorely pressed by numerous odds in battle.
He may lose his life. For this reason it is that I am so cheerless. Therefore do you follow in his track, even as men like you should do.
For men like Arjuna, being urged on by men like myself. Of all the Vrishni heroes, two are reckoned as Atirathas in battle.
One among them is the mighty armed Pradyumna and the other is yourself, O Satvata hero, who both are well-known in the world. Equal to Narayana himself in the use of weapons, so Samkarshana in physical strength.
You are equal, O foremost of men, to Dhananjaya in bravery. You surpass Bhishma and Drona and others versed in all modes of warfare.
The wise speak of you, O foremost of all male beings, saying-There is nothing unachievable by Satyaki, O descendant of Madhu's race.
Thereupon, O mighty hero, do you perform what I say to you, viz., carry out the wishes of myself and of Arjuna and of all present here.
O mighty-armed one, it behoves you not to falsify our expectations. Disregardful of your dear life, do you begin to career like a hero in battle.
O grandson of Sini, the descendants of the Dasharha race never care for their lives in the course of fight. Avoidance of fight, indecision or hesitation to fight and flying away from fight.
These practices of the coward and the mean, are never resorted to by the scions of the Dasharaha race. O foremost of the Shinis, the illustrious Arjuna is your preceptor, O sire.
Vasudeva again is superior both to yourself and to Arjuna of great intelligence. Knowing this, I speak to you these words.
Do not disregard iny words, for I am superior to all your superiors. Whatever I say to you, know that to be approved of by Vasudeva and by Arjuna.
All this I have spoken to you in right earnestness. Proceed where Dhananjaya is, 0 you of prowess incapable of being baffled, following these words of command uttered by me.
Do you, O sire, penetrate into this army of the wicked-minded sons of Dhritarashtra. Entering into it and meeting duly with mighty car-warrior in. battle, display ( you of the Satvata race, the feats that you are capable of achieving and that are worthy of yourself.
Yudhishthira said Visited by the sins of discontent, heedlessness, attachment to earthly objects, the absence of tranquillity, power, folly, vanity, and anxiety, O Bhima, you covet sovereignty. Freed from desire, overcoming joy and grief and acquiring tranquillity, try to be happy.
That matchless king who will govern this unbounded Earth, will have but one stomach. Why do you then speak highly of this course of life?
One's desires, O foremost of Bharata's race, cannot be satisfied in a day, or in many months. Desire, which cannot be satisfied, is not satisfied in one's whole life.
Fire, when fed with fuel, is lighted up; when not so fed, it is put out. Do you, therefore, put out with little food the fire in your stomach when it appears.
He who is shorn of wisdom seeks much food for his stomach. Govern your stomach first (After conquering the Death, you will acquire what is for your permanent good.
You speak highly of your worldly desires and enjoyinents and prosperity. But those who have renounced all enjoyments and reduced their bodies by penances obtain blissful regions.
The acquisition and preservation of kingdom is attended with both fair and foul of your means. The desire for them is in you. Free yourself, however, from your great burdens, and practise Renunciation.
The tiger, for filling one stomach of his, kills many animals. Other weak animals moved by covetousness live upon the tiger's prey.
If kings, accepting worldly possessions, practise Renunciation, they can never acquire contentinent. Mark the Joss understanding.
They, however, who live no leaves of trees, or use two stones only at their teeth alone for husking their grain, or live upon water only or air alone, can conquer hell.
Of the two, the king who rules this wide unbounded Earth, and the person who regards gold and pebbles in the same light, the latter is said to have attained the object of his life and not the former.
Relying, therefore, upon that which is the eternal source of joy both here and hereafter, leave off all actions and attachment thereto.
They who have given up desire and enjoyment have never to grieve. You, however, grieve for enjoyments. Abandoning desire and enjoyment, you may succeed in freeing yourself from false specch.
There are but two well-known roads (for : us), viz., the road of the Pitris and that of the celestials. They who celebrate sacrifices go by the Pitri-path, while they who want salvation, go by the celestial path.
By penances, by Brahmacharya, by study, the great Rishis, casting off their bodies, go to regions which are above the power of Death.
Worldly enjoyments are called fetters. They have also been called Action Freed from the sinful fetters of action, one attains to the highest end.
A verse was sung (of old) by Janaka who was liberated from the pairs of opposites, from desire and enjoyments, and observed the religion of Moksha.
The verse is,-My wealth is boundless, yet I have nothing. If the whole of Mithila were burnt to ashes, nothing of mine will be burnt.
As a person from the summit of a hill looks down upon men on the plain below, so he that has got up on the top of the edifice of knowledge, sees people grieving for things which are not worth mourning for. He, however, who is of foolish understanding, does not mark this.
He who, really sees all visible things, is said to have eyes and understanding. The faculty of understanding is known as such, because of the knowledge and comprehension it gives of unknown and incomprehensible things.
He who understands the sayings of persons who are learned, who are of purified souls, and who have attained to a state of Brahma, secures great honours.
When a person regards creatures of innumerable varieties to be all of one and the same and to be but various emanations of the same essence, he is then said to have attained Brahma.
Those who have acquired this high state of culture attain to that supreme and blissful end, and not they who have not acquired knowledge, or they who are of weak understanding, or they who are bereft of understanding, or they who do not practise penances. Indeed, everything rest on the understanding.
Hotravahana said “You will see Rama, the son of Jamadagni, devoted to truth and endued with great strength in the great forest, practicing hard asceticism.
Rama ever dwells on that highest among the mountains, called Mahendra. Rishis conversant with the Vedas and Gandharavas and Apsaras also live there.
Go there and may you fare well. Tell him these words of mine after saluting that old devotee of firm vows by bowing down your head.
Tell him what you want, gentle ladyhearing my name Rama will do all you ask of him.
Rama is my friend, child, and he is my well-wisher and is highly pleased with me that hero, the son Jamadagni and the foremost of all wielders of weapons.
While Hotravahana that ruler of the earth was thus speaking to that girl, the devoted follower of Rama, Akritavrana, presented himself there.
Then did all those Rishis by thousands as also Hotravahana, the king of the Srinjayas, old in years, stand up.
Seeing him those dwellers of the forest united together did him the rites of hospitality and then sat down surrounding him, O chief among the Bharatas.
Then they began to converse cheerfully and delightfully on subjects that delighted one's heart and which were blessed and divine, O chief among kings.
Then at the end of the conversation, the royal sage Hotravahana, endued with a large soul, asked Akritavrana about Rama the foremost among the great Rishis.
“Where can I see at present the mighty son of Jamadagni, O you of long arms, 0 Akritavrana, that foremost among those conversant with the Vedas.
Akritavrana said Rama ever speaks of you, my lord, saying: The royal sage Srinjaya, that ruler of the earth, is my dear friend.
I think Rama will be here on the morrow. You will see him come here owing to your desire for seeing him.
O royal sage, why is the lady come to the forest, whose daughter is she and what is she to you? I desire to know it.
Hotravahana said She is my grand child, my lord, the beloved daughter of the king of the Kashis. O sinless one, she was desirous of choosing her own husband along with her two sisters.
This eldest daughter of the ruler of the Kashis is known as Amba and, O you whose only wealth is devotion, his two younger daughters are called Ambika and Ambalika.
Then was there assembled in the city of Kashi, the entire body of Kshatriya rulers of the earth and there were great rejoicing there, O regenerate Rishi of those princes.
Then did Bhishma, the son of Shantanu, endued with great heroism and energy overthrowing all those rulers of the earth, take away the three girls by force.
Bhishma of sinless soul, having conquered those rulers of the earth came to the city called after the elephant in company with those girls, OBharata.
That lord after submitting the case to Satyavati ordered for the wedding of his brother Vichitravirya.
This girl, seeing all the arrangements made for the wedding, said there to the son of Ganga in the midst of his councillors, O best among the twice-born.
The heroic king of Shalva has been chosen by me as my husband; O you conversant with virtue, it is not proper that you should give me, who am desirous of another, up in your brother.
Bhishma, hearing those words and consulting with his ministers, came to a decision and following the opinion of Satyavati sent her away,
Permitted by Bhishma this girl rejoicing went to Shalva the lord of Saubha in due time and said these words:
I have been dismissed by Bhishma; act righteously towards me for you had before been chosen by me as my husband, O best among the rulers of the earth.
Shalva, however being suspicious about her character, rejected her and she, coming to this hermitage, has become greatly bent on practicing asceticism.
She was recognized by me owing to her describing her parentage and she thinks Bhishma as the origin of this calamity of hers.
Amba said O lord, it is even as this ruler of the earth has said; the progenitor of my mother's self is this Hotravahana of the Srinjaya race.
I do not desire to go back to my father's city, O you whose wealth consists in asceticism, from fear of disgrace and out of shame, O great Muni.
0 best among the twice-born, it is my opinion that what the lord Rama points out to me would be my supreme duty, my lord.
Dhritarashtra said What heroes of my army resisted the mighty Bhimasena when he was thus roaring like clouds surcharged with thunder?
O Sanjaya, I do not find that warrior in the three worlds, who can, stand before Bhimasena when he is excited with rage.
I do not, O son, find that warrior who can stand before Bhima when in battle with his mace uplifted, he stands like Death incarnate.
He that slays elephants with elephants, destroys cars with cars, who will stand before that Bhima not excepting Indra of hundredsacrifices?
Who amongst those devoted to the interests of Duryodhana, would withstand Bhimasena in battle, excited as he was with wrath and engaged in slaughtering my sons?
Or What persons, stood before the Bhimaconflagration when it was engaged in consuming the heaps of straw and grass constituted by my sons?
Who were they that surrounded Bhima in battle, beholding him crush my sons one after another, like Death's self-destroying all creatures?
I do not fear Arjuna or Krishna or Satyaki him born of the sacrificial fire (Dhrishtadyumna) so much as I do Bhimasena.
O Sanjaya relate to me, what heroes advanced against the blazing Bhima-fire which so greatly consumed by sons?
Sanjaya said When the mighty car-warrior Bhimasena was thus roaring, the mighty Karna rushed at him, himself uttering a loud shout (in response).
Unable to bear the roar of Bhima, he began to twang his bow capable of withstanding a great strain. Then the mighty Karna, out of a । desire for battle displaying his strength.
Checked the career of Bhima; then beholding the son of Vikartana stand before him with hostile intentions, Vrikodara.
Became inflamed with wrath; and that mighty hero discharged at him numerous shafts whetted on stone. Karna received all those shafts and sped many in return.
In that battle between Bhima and Karna, hearing the sound of their Palm-strokes, the limbs of on-looking and fighting warriors and horsemen and elephants, began to tremble. Hearing the deafening roars uttered by Bhimasena on the field of battle.
The foremost of the Kshatriyas regarded the welkin and the earth to be filled completely by its echo. Then again at the dreadful cries uttered by the illustrious son of Pandu.
The bows of all the warriors fell down on the earth. Then, O mighty monarch, seized with, panic and dejected, the steeds and elephants, repeatedly discharged urine and excreta. Numerous dreadful omens of evil then appeared to view.
During that fierce fight between Karna and Bhimasena, the sky became covered with flights of vultures and Kankas.
Karna then pierced Bhima with twenty arrows and next swifty pierced the latter's charioteer with five arrows.
Then the highly puissant Bhimasena endued with great activity smilingly sped at Karna in that battle a set of sixty-four arrows.
Then at him, O mighty monarch, Karna shot four arrows. But before these arrows could reach him, with nine arrows of depressed knots, Bhima.
Cut them in numerous parts, displaying at the same time his great lightness of hands. Karna then shrouded him in a net-work of numerous arrows.
Thus although shrouded by Karna on all sides, that mighty car-warrior that son of Pandu, cut-off the bow of Karna near his grasp.
He then pierced him with many arrows of close knots. Then taking up another bow and stringing it, the son of the charioteer.
That mighty car-warrior of dreadful deeds, pierced Bhima in battle (with many arrows). Thereat highly enraged, with three arrows of depressed knots, Bhima..
Struck with force on the breast of the son of the charioteer. With those arrows struck on the centre of his breast, Karna appeared beautiful like.
A mighty mountain with its three peaks towering high. Pierced as he was with those excellent arrows, streams of blood began to flow down his person.
Like streams of liquefied red chalk flowing down the sides of a mountain. Afflicted with that might wound inflicted by Bhima, Karna was a little flurried.
Then fixing an arrow on his bow, O sire, he pierced Bhima therewith; and then shot arrows by hundreds and thousands.
Thus through then quickly covered with arrows by that resolute bowman namely Karna, yet that son of Pandu smilingly cut-off the bow-string of the former.
Then with a broad-headed shaft, Bhima dispatched Karna's charioteer to the abode of Death; then that mighty car-warrior deprived the latter's steeds of their lives.
Jumping down from the car of which the steeds were slain, O ruler of men, the mighty car-warrior Karna ascended the chariot of Vrisasena.
Then the valiant Bhima, having defeated Karna uttered a loud war-cry, that resembled the roar of the rain-cloud Parjannya.
Hearing that roar of his, Yudhishthira became filled with delight, as he thought that Karna had been defeated, O Bharata by Bhimasena.
Then the Pandava troops simultaneously blew their conchs. Hearing that sound of challenge emitted by the enemy, your own troops shouted aloud.
Pritha's son, (Arjuna) then twanged his bow and Krishna blew his water-born conch. But drowning all those sounds, the shout of Bhima rose and
Was heard by all your troops, O sire. Then those two combatants, viz., Karma and Bhima each struck the other with straight-flying arrows. The son of Radha shot his shaft mildly, but the son of Pandu shot those of his with great vehemence.
Vaishampayana said Approaching Bhishma venerable in years viz., Bhishma, who was then lying on his bed of arrows, the highly wise Yudhishthira put the following questions.
Yudhishthira said How, O grandfather does one acquire beauty of form and prosperity and sweetness of disposition? How, indeed, does one acquire religious meril and wealth and pleasure? How does one win happiness?
Bhishma said In the month of Margashira, when the inoon comes in conjunction with the asterism called Mula, when his two feet are united with that very asterism, O king, when Rohini is in his calf, when his knee-joints are in Ashvini, and his thighs are in the two Ashadas when Phalguni makes his anus, and Krittika his waist, when his navel is in Bhadrapada, his ocular region in Revati, and his back on the Dhanishthas, when Anuradha makes his belly, when with his two arms he reaches the Vishakhas, when his two hands are indicated by Hasta, when Punarvasu, O king, makes his fingers, Ashlesha his nails when Jyeshtha makes his neck when Shravana makes his ears, and Pushya his mouth when Svati is said to make his teeth and lips, when Shatabhisha is his smile and Magha his nose, when Mrigashiras is known to be in his eye, and Chitra in his forehead, when his head is in Bharani, when Ardra forms his hair, o king, the vow called Chandravrata should be taken in hand. Upon the termination of that vow, gifts of clarified butter should be made 10 Brahmanas conversant with the Vedas.
As the fruit of that vow one acquires prosperity, personal beauty and that good luck which brings about knowledge. Indeed, onc becomes on account of such a vow, as full of attribute as the full Moon hiinself.
Vaishampayana said: When the fire blazed up the Sharangakas became very much distressed. Afflicted with anxiety, they did not fine any means of escape.
Their ascetic mother Jarita, full of grief and sorrow, seeing that her sons were too young to escape, wept and lamented in grief.
Jarita said : Alas, the terrible fire, the enhancer of my misery, is coming towards us, illuminating the whole universe and burning the forest.
I am filled with sorrow for the sake of these infants with immature understanding and without feathers and feet, who are the sole refuge of our deceased ancestors.
The fire is rushing towards us, licking with its tongue the tallest trees and spreading fear all around. My unfledged children are incapable of effecting their escape.
I myself am incapable of escapingspecially taking all these (my children) with me. I am incapable of abandoning them; my heart is distressed for their sake.
Whom amongst my sons shall I leave behind and whom shall I carry with me? What should I do which is consistent with duty? O my infant sons, what is your opinion?
Even after good deal of reflection, I do not see any way of escape for you. I shall now cover you with my wings and die with you.
Your cruel father went away saying, “O Jarita, my race will depend on this Jaritari, because he is the eldest of my sons. My second son Sarisrikka will beget offsprings for the spread of my forefather's race; my third son Stambamitra will be devoted to asceticism; and my youngest son Drona will be the foremost of all the learned men in the Vedas."
Now this great calamity has befallen on us, whom shall I take with me? I am deprived of my judgement. What should I do consistent with duty? By exercising my judgement, I do not find any means of escape for my children from this fire.
Vaishampayana said : The young Sharangakas thus spoke to their mother who was thus lamenting, “O mother, giving up all affection for us, go to the place where there is no fire.
If we are killed, you might have other children born to you, but, O mother, if you are killed, we shall have no children in our race.
O mother, taking into your consideration both these two calamities, the time has come for you to do that which will be for the good of our race.
Do not perform anything out of affection for your children. If you are saved, our father who is desirous of acquiring regions of felicity will have his wishes fulfilled.
Jarita said: There is a hole here in the ground near to this tree; enter this hole without any delay; you shall then have no fear from fire.
O children, when you will enter it, I shall then cover its mouth with dust. This is the only means that I see for your escape from this blazing fire.
When the fire will be out, I shall then come back here to remove the ashes. If you want to escape from the fire, follow my advice.
The Sharangakas said : We are but so many balls of flesh without having our feathers. if we enter the hole, there is no doubt the carnivorous mouse will destroy us all. Seeing this fear before us, we cannot enter the hole.
We do not know how we may escape from the fire, or from the mouse. We do not see how our father's act of procreation may not be in vain and how our mother may be saved.
If we enter the hole, the mouse will kill us. If we remain where we are, the sky-ranger Agni will destroys us. Taking both the (two) calamities into our consideration, (we think) death from the fire is preferable to the death by being eaten up.
To be eaten up by the mouse in the hole is a most ignoble death. But destruction of the body by fire is praised by the wise.
There took place a great battle between the diadem decked Arjuna and the hundreds of Saindhavas who still lived after the destruction of their clan.
Hearing that he of white horses had entered their territories, those Kshatriyas came out against him, unable to bear that foremost one of Pandu's race.
Those warriors who were as terrible as dreadful poison, finding the horse within their dominion, seized it without being filled with any fear of Partha who was the younger brother of Bhimasena.
Advancing against Bibhatsu who waited on foot, armed with his bow, upon the sacrificial horse, they attacked him from a near point.
Defeated in battle before, those Kshatriyas of great energy, moved by the desire of victory, surrounded that foremost of men.
Proclaiming their names and families and their various feats, they showered their arrows on Partha.
Pouring showers of arrows of such fierce energy as were capable of obstructing the course of hostile elephants, those heroes surrounded the son of Kunti, desirous of defeating him in battle.
Themselves seated on cars, they fought Arjuna of dreadful feats who was on foot,
From every side they began to strike that hero, that destroyer of the Nivatakavachas, that destroyer of the Samsaptakas, that destroyer of the king of the Sindhus.
Surrounding him on all sides as within a cage by means of a thousand cars and ten thousand horse, those brave warriors expressed their joy.
Recollecting the destruction by Dhananjaya of Jayadratha in battle, O you of Kuru's race, they poured heavy showers of arrows on that hero like a mass of clouds showering a heavy downpour. Overwhelmed with that arrow shower, Arjuna looked like the sun covered by a cloud.
That foremost son of Pandu, in the midst of that cloud of arrows, resembled a bird in the midst of an iron cage, O Bharata.
Seeing the son of Kunti thus afflicted with arrows, cries of oh and alas were uticred by the three worlds, and the Sun himself became shorn of his splendour.
Then, O king, a terrible wind began to blow, and Rahu swallowed up both the Sun and the Moon simultaneously.
Many meteors struck the solar disc and then shot in different directions. The prince of mountains, viz., Kailasa, began to tremble.
The seven (celestial) Rishis, as also the other Rishis of Heaven, stricken with fear, and afflicted with grief and sorrow, breathed hot sights.
Piercing through the sky, those meteors fell on the Lunar disc as well. All the points of the compass became filled with smoke and assumed a strange aspect.
Reddish clouds, with flashes of lightning laying in their midst and the bow of Indra measuring them from side to side, suddenly covered the sky and poured flesh and bloods on the Earth.
Such was the aspect which all nature assumed when that hero was overwhelmed with showers of arrows. Indeed, when Phalguna, that foremost one among the Bharatas, was thus afflicted, those marvels were witnessed.
Overwhelmed by that dense cloud of arrows, Arjuna became stupefied. The bow, Gandiva, fell down from his relaxed grip and his leathern hence also dropped down.
When Dhananjaya became stupefied, the Saindhava warriors once more shot forthwith at that senseless warrior, numberless other arrOWS.
Understanding that the son of Pritha was insensible, the celestials, with hearts stricken with fear, began to seek his well-being by uttering various benedictions.
Then the celestial Rishis, the seven Rishis, and the twice-born Rishis, became engaged in silent recitations from desire of giving victory to the highly intelligent son of Pritha's.
When at last the energy of Partha blazed forth through those deeds of the dwellers of the celestial region, that hero, who was conversant with celestial weapons of great efficacy, stood immovable like a hill.
The delighter of the Kurus then drew his celestial bow. And as he repeatedly stretched the bowstring, the twang that followed resembled the loud sound of some strong machine.
Like Purandara pouring rain, the powerful Arjuna then, with that bow of his, poured incessant showers of arrows on his enemies.
Pierced by those arrows, the Saindava warriors with their cuels became invisible like trees covered with locusts.
Terror-stricken at the very sound of Gandiva and filled with consternation they fled away. In grief of hear they shed tears and cried aloud.
The powerful warrior moved a midst that host of enemies with the celerity of a fiery wheel, all the time piercing those warriors with his arrows.
Like the great Indra, the holder of the thunder-bolt, that destroyer of enemies viz., Arjuna, shot from his bow in every direction that shower of arrows which resembled a sight produced by magic.
The Kaurava hero, piercing the hostile army with showers of arrows looked resplendent like the autumnal Sun when he disperses the clouds with his powerful rays. once
Krishna said Bending low my head with a controlled soul to that mass of energy and effulgence, I said to the great god, with a joyous heart, these words
I ask for these boons from you, namely firmness in virtue, the destruction of enemies in battle, the highest glory, the greatest power, devotion to Yoga, your nearness, and hundreds upon hundreds of children.
Whereto Shankara said, so be it, repeating the words I had said. After this, the mother of the universe, the upholdress of all things, she who purifies all things, viz., the wife of Sarva that huge receptacle of penances, said with controlled soul, these words to me: The powerful Mahadeva has granted you, O sinless one, a son who shall be named Shamba.
Do you take from me also eight boons which you choose. I shall, indeed, grant them to you. Bowing her with my head bended, I said to her, O son of Pandu!
I pray from you uniform affection for the Brahmanas, the favour of my father, a hundred sons, the highest enjoyments, love for my family, the favour of my mother, the attainment of tranquility and peace, and cleverness in every deed.
Uma Said You will have them, O you, who are endued with prowess equal to that of a celestial. I never say what is untrue. You will have sixteen thousand wives. Your love for them and theirs also for you shall be limitless.
From all your kinsmen also, you will get the highest affection. You will have a most beautiful person. Seven thousand guests will daily feed at your palace.
Vasudeva continued Having thus granted me boons both the god and the goddess, O Bharata, disappeared there and then with their associates, O elder brother of Bhima.
All those wonderful deeds I described fully, O best of kings, to that highly energetic Brahmana Upamanyu. Bowing down to the great God, Upamanyu said these words to me.
Upamanyu said There is no god like Sarva. There is no end or refuge like Sarva. There is none who can grant so inany or so high boons. There is none who is his equal in battle.
Vaishampayana said Ordered by Dhritarashtra, those foremost of Kuru's race, viz., the Pandava brothers, accompanied by Keshava, then went to see Gandhari.
The innocent Gandhari, stricken with grief on üccount of the death of her hundred sons, thought that king Yudhishthira the just had killed all his enemies, and wished to curse him.
Knowing her evil intentions towards the Pandavas, the Vyasa made himself ready for counteracting them at the very beginning.
Having cleansed himself by the sacred and fresh water of the Ganges, the Great Rishi, capable going everywhere at will as quickly as the mind, came there.
Capable of seeing the heart of everyone with his spiritual vision and desirous of doing the same, the sage came there.
Endued with great ascetic merit and ever intent on saying what was for the good of creatures, the Rishi said to his daughter-in-law at the proper moment. Do not at this time imprecate a curse! Rather make a good use of this hour for showing your forgiveness.
Thou should not be angry with the Pandavas, O Gandhari! Set your heart on peace! Restrain the words that are about to drop from your lips! Listen to my advice.
Your son, seeking victory had requested you every day for the eighteen days of the battle, saying,-'O mother bless me who am fighting with my foes!' Solicited thus every day by your son desirous of victory, you always answered him saying,-'victory' is there where righteousness is.' I do not, O Gandhari, remember that your words, have ever been falsified! Those words, therefore, which you, requested by Duryodhana, said to him could not be false. You are always engaged in the well being of all creatures.
Having undoubtedly reached the other shore in that dreadful battle of Kshatriyas, the sons of Pandu have certainly gained the victory and greater a righteousness.
You formerly observed the virtue of forgiveness. Why would you not observe it now? Restrain unrighteousness, O you who are ever righteousness. There is victory where righteousness is.
Remembering your own righteousness and the words spoken by your self, check your wrath, O Gandhari! Do not act otherwise, O beautiful speeches lady!' hearing these words, Gandhari said,-'O holy one, I don not entertain any ill feelings towards the Pandavas, nor do I wish that they should die. Out of grief for the death of my sons, my heart is greatly shaken.
I know that I should protect the Pandavas with as much care as Kunti does, and that Dhritarashtra also should protect them as I should.
For the holly of Duryodhana and of Shakuni the son of Subala, and through the action of Karna and Dushasana, this extinction of the Kurus has taken place.
In this matter Vibhatsu of Pritha's son Vrikodara, or Nakula Or Sahadeva, Or Yudhishthira himself is not to blame in the least.
While engaged in battle. the Kauravas, puffed up with arrogance and pride have perished with many others who helped them. I am not grieved at this.
But there has been one act done by Bhima in the very presence of Vasudeva that excites my anger. Having challenged Duryodhana to a dreadful mace encounter, and having come to know that my son, while making diverse kinds of motion in the battle, was superior to him in skill, the great Vrikodara struck the latter below the navel,
It is this that excites my anger. Why should heroes, for the sake of their lives, forget their duties that have been determined by great persons conversant with every duty?'
Karna said We have not heard of such an act performed by any woman who are noted in this world for their beauty.
When the sons of Pandu and Dhritarashtra were excited with anger, this Krishna, the daughter of Drupada, become their salvation.
The sons of Pandu were sinking boatless in an ocean of distress, this Panchali, becoming a boat to them, brought them safely to the shore.
Vaishampayana said Hearing the words, "A woman is the refuge for the sons of Pandu, "uttered in the midst of the Kurus (by Karna), the angry Bhima in great affliction said:
Bhima said (O Arjuna), Devala has said that offspring, acts and learning, these are the three lights that is in every person, for from these (three) has sprung the creation,
When life becomes extinct and the body becomes impure and is cast off by the relatives, these three (offspring, acts and learning) become of service to every person,
But the light that is in us has been dimmed by this act of insult done to our wife. O Dhananjaya, how can a son born from this insulted wife of ours prove serviceable to us?
Arjuna said O descendant of Bharata, great men never care about the harsh words that may or may not be uttered by inferior men. Persons that have earned respects for themselves, even if they are able to retaliate, do not remember the acts of hostility done by their enemies, but they treasure up only their good deeds.
Bhima said O king of kings, shall I here at once kill all these foes assembled together, or o descendant of Bharata, shall I destroy them all by the roots outside the palace?
O descendant of Bharata, what need is there for discussion in this matter) or what need is there for (your) command? I shall kill all these (men) even now, and O king, (then) rule the whole earth without a rival,
Vaishampayana said Having said this Bhima with his younger brothers repeatedly cast his angry glances around as a lion does towards a herd of small animals.
Partha (Arjuna) of pure deeds pacified him with appealing looks, but the mighty armed and powerful (Bhima) began to burn in the fire of his anger.
O king, fire with smokes, sparks and flames began to issue out of his ears and other senses, so much angry he became.
His face became terrible to look at in consequence of his furrowed brows as that of Yama himself at the time of universal destruction.
O descendant of Bharata, thereupon Yudhisthira embracing him with his arms asked the mighty armed hero to forbear, telling him “Be not so. Remain in silence and peace." And
Having pacified the mighty armed (Bhima) with eyes red in anger, the king (Yudhisthira) approached his sire Dhritarashtra.
Dhritarashtra said After that arrows shot by Drona had been severed and Dhristadyumna rescued by Yuyudhana that foremost of the Vrishnis, o Sanjaya.
What did the fierce bowman Drona, that foremost of all wielders of weapons, inflamed with wrath, do to the grandson of Sini that foremost of men?
Sanjaya said Then Drona, like a huge snake having wrath for his poison, the stretched bow for his wide open mouth, sharp Narachas for his teeth, whetted arrows for his fangs, with woves coppery in rage and breathing like a furnacethat undaunted warrior, borne by his fleet steeds of crimson hue that appeared to soar high into the heavens or get at the summit of the highest of mountains, advanced against Yuyudhana, scattering right and left his arrows furnished with golden wings.
Beholding the irresistible Drona-cloud having showers of arrows for its watery downpour, the rattle of Chariot-wheels for its rumbling noise, the stretched bow for its volume, numerous Narachas for its flashes of lightning, darts and scimitars for its thunder, wrath for the violent wind going before it and steeds for the hurricane driving it forward.
Make towards himself, that subjugator of hostile towns, the invincible and heroic grandson of Sini, smilingly addressing his charioteer said
Against this heroic Brahmana fallen off from all his duties, who is the refuge of the Dhritarashtras and the despeller of the sorrow and anxiety of their king,
Who is also he preceptor of all the princes and is ever boastful of his prowess, do rush cheerfully and quickly, being borne by steeds urged to the top of their speed?
Thereupon those best of steeds of argentine hue and of the fleetness of the wind, belonging that descendant of Madhus race, flew in all haste, towards Drona in that battle.
Then those two afflicters of foes Drona and Yuyudhana began to fight with each other, striking each other with many a thousand shafts.
Those two foremost of men enshrouded the Welkin in a net-work of arrows and those two heroes filled the ten points of the compass with their arrowy discharges.
Like two clouds at the expiration of summer pouring their contents on the Earth, they poured their showers of arrows on each other; the sun did not shine then, nor did the wind bow.
In consequence of these showers of arrows filling the firmament, in impenetrable and deep gloom created there that became unbearable to the other warriors.
was
When the arrows of those two foremost of those accomplished in the use of weapons, viz., Drona and Shini's grandson, had covered the world with that gloom. None could find any interval in the shooting of arrows by those two best of warriors.
The sound produced by the clashing of the showers of arrows shot by them, was heard there to resemble the rumble of the thunderbolt hurled by Indra himself,
The appearances of heroic warriors pierced with Narachas looked, O Bharata, like those of snakes of virulent poison, bit by other snakes.
The sound produced by the palm-strokes and twanging bows of those two accomplished warriors, was heard there. To resemble the sound that is produced by the incessant striking of the bolt of heaven on mountain summits.
The chariots of both those heroes, O king and their horses and charioteers being pierced with shafts of golden wings, became beautiful to look at.
O ruler of men, of effulgent and straightgoing Narachas, the down-pour was terrible and it resembled a shower of snakes of virulent poison, that have just cast off their slough.
The umbrellas of both those warriors were felled and their standards were also cut down. Both of them were bespattered with blood and both were desirous of obtaining victory.
With bodies steeped in blood and looking like two elephants in rut. They began to pierce each other with arrows capable of destroying life.
The din of battle caused by war-cries, shouts, roars and the sound of drums and the blare of conchs ceased, O mighty monarch, for none then uttered anything.
The troops became silent and warriors withdrew from the fight, filled with curiosity, men began to behold that single combat between those two heroes.
Car-warriors, elephant-drivers, horsemen and foot-soldiers surrounding those two foremost of men, began to witness that combat with fixed eyes.
The elephant-division as also the horse division stood still, so also the car-divisions stood still, arranging themselves in battle array.
Adorned with diverse kinds of pearls and corals, decked with jewels and gold adorned with standards and ornaments, with armour made of gold, with flags and pennons, with the precious caparisons of elephants, with fine blankets with effulgent and whetted weapons, with Chamaras decked with gold and silver, with warriors on the backs and necks of horse and elephants with garlands round the frontal globes of elephants and with circlets round their tusks, ( Bharata, the Kuru and the Pandava troops then looked like masses of clouds at the close of the summer seasons, decked with rows of cranes and numerous fireflies underneath them and beautified with rainbows and flashes of lightning.
O king, Our troops, as also those belonging to Yudhishthira, beheld that combat between Yuyudhana and the illustrious Drona.
Coming there on their sky-ranging cars, the gods headed by Brahma and Soma and hosts of Siddhas and Charanas and Vidyadharas and mighty reptiles, all saw that combat.
The backward and forward movements and the modes of fighting, o king, of those two foremost of heroes, filled all of them with wonder.
Displaying great lightness of hands, those two mighty heroes, namely Drona and Satyaki, pierced each other with each other's arrows.
Thereafter in that battle he of the Dasharha race cut-off the arrows shot by Drona with his strong and winged shafts; as also the bow of that highly effulgent warrior.
But in a wink's time, the son of Bharadvaja fixed the string on another bow; but that also Satyaki cut-off quickly. But again Drona stood ready with a bow in hand. As often however Drona strung his bow so often did Satyaki cut it off and this he did for full sixty-three times.
Satyaki with his formidable bow cut-off one hundred bows of Acharya. However, it was strange to guess the difference between two functions i.e. when Acharya shoot the arrow and when Satyaki cut-off it.
Thereupon in that battle, Drona beholding that superhuman feat thought in his mind thus.
Achieved by Yuyudhana, O king-'This force of weapon that I see in this foremost of the Satvata race is possible only in Rama, in Kartavirya, in Dhananjaya and in Bhishma'. So, Drona praised the prowess of that hero in his mind.
Then that foremost of the regenerate ones, that best of all wielders of weapons, namely Drona, as also the celestials with Indra himself at their head, were highly gratified at seeing the lightness of hands displayed by Satyaki, which resembled that of Vasava himself.
O ruler of men neither the gods nor the Gandharvas ever before beheld the like of that lightress of hands now displayed by the swiftly-moving Yuyudhana. Although they, the Siddhas and the Charanas, were cognisant of the feats of which Drona was capable.
Then taking up another bow, Drona that crusher of Kshatriyas that foremost of those acquainted with the use of weapons, O Bharata, placed some weapons on its string.
But repulsing Drona's weapons with the illusion of his own weapons, Satyaki pierced Drona with exceedingly sharp arrows; that indeed appeared marvellous.
Beholding that superhuman feat achieved by him in battle-feat which was incapable of being achieved by others and which displayed great tact, those amongst your warriors who were judges of skill, highly praised it.
Whatsoever weapon Drona discharged, Satyaki also discharged the same. Beholding this, scorcher of foes namely the preceptor fought with Satyaki diffidently.
Thereupon, O mighty monarch, that one who had reached the end of all military sciences, being inflamed with wrath invoked into existence a celestial weapon slaughtering Yuyudhana.
Beholding that dreadful and fiery dart capable of slaying the foe and of celestial make, that fierce bowman Satyaki invoked into existence the Varuna weapon.
Beholding them both using celestial weapons, the troops uttered loud cries of Alas weapon for and Oh; then the denizens of the air ceased to range through the sky.
When the Varuna and Agneva weapons were placed on their bow strings just at that moment, the lustrous orb of day went below the horizon.
Thereupon, king Yudhishthira and Bhimasena and the son of Pandu, (Arjuna) and Nakula and Sahadeva, rushed to the rescue of Satyaki.
Other warriors headed by Dhristadyumna and accompanied by Virata and his divisions so also the Matsyas and Shalvas quickly advanced upon Drona.
Thousands of princes, on the other hand, headed by Dushasana proceeded to help Drona who had been thoroughly encompassed by the foe.
Thereat, O king, the fight between your warriors and those of the Pandava, commenced anew. Then the earth became enveloped in a cloud of dust and in a net-work of arrows.
Everything being covered, nothing could any longer be distinguished. Thus when the troops were overwhelmed with dust, the battle raged in utter disregard of all rules of combat.
Vaishampayana said : When Dushyanta went away from the hermitage, making the (above) promises to Shakuntala, she gave birth to a boy of immeasurable energy. When the child grew only three years old, he became in splendour as blazing as the blazing fire. O Janamejaya, he was endued with great beauty, magnanimity and all accomplishments.
The best of pious men, Kanvas, performed all the rites ordained by the scriptures on that intelligent boy who began to grow up day by day.
The boy was gifted with sharp, strong and pearly teeth; he was strong enough to kill lions, he had all auspicious signs on his palms, he had a broad forehead, he was beautiful and strong.
Like a celestial child, he began daily to grow up. When he grew six years old, he was so strong that he seized and bound tigers, boars, buffaloes and elephants to the trees that stood near the hermitage.
He rode on some of these wild beasts; he seized some of them and sometimes he pursued some of them in playful mood. The dwellers of the hermitage of Kanva, (finding all this), gave him a name. (They said,) “As he subjugated all beasts, let him be called Sarvadamana". Thus the prince came to be called Sarvadamana, endued as he was with great strength, energy and powers.
Seeing the extraordinary acts of the boy, the Rishi (Kanva) told Shakuntala that the time had come when he should be installed as the heir-apparent.
Seeing the great strength of the boy, Kanva spoke to his disciples thus, "Take Shakuntala with her son from the hermitage to the house of her husband, blessed with all auspicious signs."
"It is not fit for women to live for ever in the house of their paternal or maternal relations. Such residence destroys their good name, good conduct and virtue. Therefore, take her to her husband's house without delay."
The greatly effulgent disciples (of Kanva), having promised to do it, started with Shakuntala and her son towards the city of Hastinapur.
That beauty of fair eye-brows, taking her lotus-eyed son of celestial beauty with her, left the forest where she had first met Dushyanta.
Having sent words, she entered the royal court with her son, as effulgent as the morning sun. And she was then introduced to him.
The disciples of the Rishi, having told the king everything, returned to the hermitage. And Shakuntala, after duly worshipping the
Shakuntala said : O King, this is your son. Let him be installed as your heir-apparent. O King, this god-like boy was begotten by you on me. O best of men, fulfil now the promise you made of me.
O illustrious man, call to your mind the agreement you made with me on the occasion of our marriage at the hermitage of Kanva.
Having heard her words, the King remembered everything, but he said, “I remember nothing. O wicked ascetic woman, to whom do you belong?"
"I do not remember to have any connection with you with regard to (either) Dharma, Artha and Kama. Go or stay or do whatever you please."
Thus being addressed, the beautiful ascetic lady was filled with shame. She lost her consciousness from grief and she stood like a wooden post.
Soon became her eyes red like copper; her lips began to quiver; she cast upon the king her (angry) glances which seemed to burn him.
Her rising anger and blazing fire of her asceticism she kept down with a great effort.
Collecting her thought in a moment, she thus addressed her husband looking straight at him in grief and in anger. “O great king, knowing everything, how can you, like a mean and inferior man, say that you know nothing'?
Your heart is the witness to the truth or to the falsehood of my words. Therefore, speak the truth and do not degrade yourself.
He, who has one thing in his mind, but represents another thing to others, is a thief and a robber of his own self. What sin is he not capable of committing?
You think that you alone know what you did. But do you not know that the great Omniscient One dwells in your heart. He knows all your sins and you sin in his presence.
Man, when sinning, thinks that no one sees him. But he is seen by the celestials and by the Deity who dwells in every heart.
The sun, the moon, the air, the fire, the earth, the sky, the water, the heart, Yama, the day, the night, the twilight and Dharma see every act of man.
Yama, the son of Vivasvata, takes no account of the sins of that man with whom the Deity, the witness of all acts, remains pleased.
But that sinner, with whom the great Deity is not pleased, is punished by Yama for his wicked deeds.
He, who falsely represents his self and thus degrades himself, is never blessed by the celestials. Even his own soul does not bless him. I have come of my own accord, but I am a devoted wife to my husband. Do not disrespect me. I am your wife and deserve to be treated respectfully.
Why do you treat me before all these men like an ordinary woman? I am certainly not crying in the wilderness. Do you not hear me?
O Dushyanta, If you refuse what I ask you to do, your head will to day be divided into a thousand pieces.
The learned men of old say that the husband himself, entering into the womb of his wife, comes out as the son. Therefore, the wife is called Jaya.
The son, that is born to a wise man, rescues the spirits of his deceased ancestors.
Because the son rescues his ancestors from the hell, called Put, therefore he has been called by the self-created (Brahma) himself as Putra.
A man conquers the world by the birth of a son; he enjoys eternity by that of a grandson; the great grandfathers enjoy eternal happiness by the birth of a grandson's son.
She is a true wife who is a good housewife; she is a true wife whose heart is devoted to her husband; she is a true wife who is faithful to her husband,
A man's half is his wife, the wife is her husband's best of friends; the wife is the source of Dharma, Artha and Kama; the wife is the source of salvation.
Those that have wives can perform religious acts; those that have wives lead domestic lives. Those that have wives can be happy and those that have wives can achieve good fortune.
The sweet-speeched wives their husband's friends on the occasion of joy; they are as fathers on occasions of religious acts; they are as mothers in the hours of illness and are woe.
Even in the deep forest, the wife is the refreshment and solace to her roaming husband. He who has a wife, is trusted by all. The wife, therefore, is man's great means of salvation.
When the husband goes to the land of Yama, leaving this world, it is the devoted wife only that accompanies him there.
The wife, gone before (dying before her husband), waits for the spirit of her husband and if the husband goes before, the chaste wife soon follows him.
O king, for all these reasons, marriage exists (in this world). The husband enjoys the company of his wife, both here in this world and hereafter.
The learned men have said that a man himself is born as his son; therefore, a man whose wife has given birth to a son, should look upon her as his mother.
Looking at the face of the son, begotten on his wife, a man sees his own face as he does in a mirror; and feels himself as happy as a virtuous man attaining to heaven.
Men, burnt out by mental grief or afflicted by disease, feel as much relieved in the company of their wives as a perspiring man does in a cool bath.
No man, even in anger, should even do any thing that is disagreeable to his wife; for happiness, joy, virtue and everything depend on the wife.
Wife is the sacred soil in which the husband is born again. Even Rishis cannot create men without women.
What is a greater happiness to a father than what the father feels when his son, running to him, clasps him with his (tiny little) arms, though his body is full of dust and dirt?
Why are you treating with indifference this your son who has himself come to you and who is wistfully casting his glances towards you? Even ants support their off-spring and do not destroy their eggs. Why then should you not, being learned in the rules of piety, support your own child?
The touch of the sandal-paste, that of women and water, is not so pleasing as that of one's own infant son, locked in his embrace.
As the Brahmana is the best among bipeds (men), as cow is the best among quadrupeds, as preceptor is the best among all superiors, so is the son among all objects pleasing to the touch.
Let this handsome son touch you in your embrace. There is nothing in the world more pleasing to the touch than that of a son.
O chastiser of foes, O great king, I gave birth to this boy, the dispeller of your grief, after the completion of three years. O descendant of the Puru race, when I was in the lying-in room, the following words were uttered in the sky, He shall perform one hundred horse-sacrifices.
Men, going to places remote from their homes, take up other men's sons on their laps and smelling their heads, feel great happiness.
You know that the Brahmanas utter the following Vedic Mantras at the birthday, ceremony of the child.
“You are born of my body; you have sprung from my heart. You are myself in the form of my son. Live for one hundred years."
"My life depends on you. The continuation of my race also depends on you. Therefore, live in happiness for one hundred years."
He (this boy) has sprung from your body, he is a second being begotten from you. Behold your own self in your own son, as you see your image in the clear waters of the lake.
As the sacrificial fire is kindled from the domestic fire, so has this one (your son), sprung from you. Though you are one, you have divided yourself in two. O king, in your hunting expedition, I was approached by you when I was a virgin in my father's hermitage.
Urvashi, Purvachitti, Sahajanya, Menaka, Vishvachi and Ghritachi, these are the six foremost Apsaras.
Amongst them again, Menaka, born of a Brahmana, is the first. Descending from heaven on earth, she gave me birth from her association with Vishvamitra.
The Apsara Menaka gave me birth in a valley of the Himalayas. Devoid of affections, she went away, leaving me there, as if I was a child of some others.
What great sin did I commit of old in some other life that I was cast away by my parents in my infancy and now I am cast away by you?
Cast off from you, I am ready to go back to the hermitage. But you should not cast off this child who is your own son.
Dushyanta said : O Shakuntala, I do not know that I begot this child on you. Women generally speak falsehood. Who will believe your words? Your mother is lewd Menaka, destitute of affection; she cast off you in the valley of the Himalayas as one casts off the flowers after offering them to the gods.
Your father also is lustful Vishvamitra of the Kshatriya race, destitute of all affection, the ! man who was tempted to become a Brahmana.
But (if you say), Menaka is the foremost of Apsaras and Vishvamitra is the foremost of Rishis, why then do you, being their daughter, speak like a lewd woman?
Your these words deserve no credence. Are you not ashamed to utter them, specially before me? Go away, O wicked ascetic woman.
Where is now that best of great Rishis (Vishvamitra) and that best of Apsaras Menaka? And where are you, (though) in the humble garb of ascetics.
Your this son is very big and appears to be very strong. How has he, within so short time, grown up like a Sala sprout?
You are born very low, you speak also like a lewd woman. You were lustfully conceived by Menaka.
O ascetic woman, all that you say is quite unknown to me. I do not know you. Go away wherever you please.
Shakuntala said: O king, you (can) see the faults of others, though they may be as small as the mustard seed. But you can not see your own faults, though they are as big as the Bilva fruit.
Menaka is a celestial, (nay) Menaka is considered to be the best of celestial. O Dushyanta, my birth is noble than your own.
O great king, you walk on earth, but I roam in the sky. Know that the difference between you and me is like that of a mustard seed and the Meru (mountain).
O king, behold, I can go to the abodes of Indra, Kubera, Yama and Varuna.
O sinless man, there is a proverb which I am going to mention to you; (but I am not doing it) from any evil motive, but only as an example. Therefore, kindly pardon me for referring to it.
The ugly man, until he sees his face in a mirror, considers himself more handsome than others.
But when he sees his own face in the mirror, it is then that he perceives the difference between himself and others.
He, who is really very handsome, never taunts others. He, who too much vilifies others, is only considered to be a reviler.
As the swine seeks for the dirt and filth even when it is in a flower-garden, so does a wicked man chose only evil out of the evil and the good that others speak.
But as the geese always extract milk, though inixed with water, so does a wise man accept only what is good from the speech that is intermixed with both good and evil.
Honest men always feel pain to speak ill of others, but wicked men always derive pleasure in doing it.
Honest men always feel pleasure in showing respect towards the old (good men), but the fools always feel pleasure in abusing them. Honest men are happy in not seeking others' fault, but the fools are happy in doing it. The wicked always speak ill of honest men, but honest men never injure the wicked, even if injured by them.
What could be more ridiculous in the world than this, that those that are wicked should represent really honest men as wicked.
Even atheists are afraid of those who have fallen from truth and virtue, as all men are afraid of the snakes of virulent poison. (When such is the case with an atheist), what shall I speak of me who is atheist?
The man, who having begotten a son who is his own image, does not look after him, never gains the higher worlds. The celestial destroy his good fortune an wealth.
The Pitris (ancestors) have said that the son continues the race and supports the relations; therefore, to give birth to a son is the best of all pious acts. Therefore, your this son should not be abandoned.
Manu has said that there are five kinds of sons, namely those begotten by one on his wife, those obtained from others, those purchased for a price, those reared out of affection and those begotten on other women.
Sons support the religion and achievements of men; they increase their happiness; they rescue the dead ancestor from hell.
Therefore, O best of kings, it is not proper for you to abandon your son. O king of the earth, cherish your own self, truth and virtue, more more (by cherishing your this son). () best of the kings, it is not proper for you to play hypocrite's in this matter.
The dedication of a tank is meritorious than that of one hundred wells. A sacrifice is meritorious than the dedication of a tank. But (to beget a son) is inore meritorious than the celebration of sacrifices. Truth (however) is more meritorious than the birth of one hundred sons.
If one thousand horse-sacrifices and truth were weighed, truth would be found heavier than one thousand horse-sacrifices.
O king, I tell you, truth is equal to the study of the entire Vedas and ablutions in all the sacred pilgrimages.
There is no virtue equal to truth, there is nothing (in this world) superior to truth. And there is nothing (again) more sinful than falsehood.
O king, truth is the great Brahma, truth is the great vow; therefore, O king, do not violate your pledge. Let truth and yourself be ever united.
If, however, you are united with falsehood, li you do not place any credence on my word, I shall go away from this place of my own accord. Your companionship should not be sought after.
But, ( Dushyanta, (know this for a certainty), that when you are dead, my this son shall rule the whole earth, surrounded by the four seas and adorned by the king of mountains.
Vaishampayana said : Having said all this to the king, Shakuntala turned her back. Thereupon a voice from the sky, coming from one who had no visible shape, addressed Dushyanta who was sitting, surrounded by his ministers, priests and Ritvikas.
(It said), “O Dushyanta, the mother is but a sheath of flesh (within which the son dwells). The son, sprung from the father, is the father himself. Therefore, cherish your son and do not insult Shakuntala. O best of men, the son begotten by one's own self, rescues him from the abode of Yama. You are the father of this son. Shakuntala has spoken the truth. The husband divides his body in two parts and is born in the womb of his wife as the son.
O king, O Dushyanta, therefore, cherish your this son, born of Shakuntala. To forsake one's own son and to live thereafter is a great misfortune.
Therefore, O descendant of the Puru race, cherish your this high-souled son, born of Shakuntala. As you will cherish this child at our word, therefore, your this son will be known by the name of Bharata.
Having heard these words of the dwellers of heaven, the king of the Puru race was much pleased and addressing his priests and ministers, he said : “Hear all of you the words of the messenger of heaven."
"I myself know that this boy is my son. If I had accepted him as my son at Shakuntala's words, my people would have been suspicious and my son also would not have been considered to be pure (of pure birth).”
Vaishampayana said : O descendant of the Virata race, the king was exceedingly pleased, because the purity of the birth of his son was established by the messenger of heaven.
He then performed with joy all those rites which a father should perform for his son.
He smelt his son's head; he embraced him with affection. The Brahmanas uttered blessings on him and the bards began to applaud him. The king then enjoyed the great pleasure that one feels at the touch of one's own son.
Dushyanta also received his wife (Shakuntala) with all honour and affection. Affectionately pacifying her, he spoke to her thus,
“O lady, my union with you took place in private. None knew of it and therefore, it is natural that people should have thought that our union was only out of lust and that we were not husband and wife. This son, installed as my heir-apparent, would have been considered as a man of impure birth. Therefore, I was thinking how best to establish your purity.
"O dearest, O lady of beautiful eyes, I have forgiven you for all the hard words you have uttered in anger. You are my darling.”
O descendant of the Bharata race, having spoken thus to his dear queen (Shakuntala), the royal sage Dushyanta, received her with the presents of perfume, food and drink.
The king Dushyanta, thereupon, installed the son of Shakuntala as his heir-apparent bestowing upon him the name of Bharata.
From that day the invincible car of Bharata, like the car of the celestials, with its famous and bright wheels, traversed the whole earth, filling it with its rattle.
The son of Dushyanta (Bharata) brought under his sway all the kings of the world. He ruled his subjects virtuously and gained great fame.
That king (Bharata) was known by the name of Chakravarti and Sarvabhauma. He performed many sacrifices like Indra, the lord of the Marutas.
Kanva was the chief priest in those sacrifices and great offerings were made to the Brahmanas. The fortunate king performed both the cow and the horse-sacrifices. Bharata gave one thousand gold coins to Kanva as his sacrificial fee.
From this Bharata has followed this, "achievement of Bharata," from him has sprung this great race (of Bharata.) All kings that were born after him are called after his name.
And in this Bharata race were many godlike and greatly powerful best of monarchs. They were like Brahma himself. Their names are countless. O descendant of the Bharata race, I shall name only the chief ones, who were all blessed with great fortune and devoted to truth and honesty. They were all like the celestial.
How great was the love of virtue possessed by Vritra of incomparable energy, whose knowledge was incomparable and whose devotion to Vishnu was so great.
The position occupied by Vishnu of immeasurable energy is difficult, of being perceived. How, O foremost of kings, could Vritra comprehend it?
You have described Vritra's acts. I too have heard you in full faith. Because, on account of my seeing that one point is unintelligible that my curiosity has been roused for asking you again.
How, indeed, was Vritra, who was virtuous, devoted to Vishnu, gifted with knowledge of truth derivable from a just comprehension of the Upanishads and Vedanta, defeated by Indra, O foremost of men.
O king of the Bharatas, remove this my doubt! Indeed, tell me, O foremost of kings, how Vritra was defeated by Shakra.
O grandfather, O you of mighty arms, tell me fully how the battle took place. Great is my curiosity to hear it.
Bhishma said-In days of yore, Indra, accompanied by the celestial army, proceeded on his car, and saw the Asura Vritra stationed before him like a mountain.
He was full five hundred Yojanas in height, 0 chastiser of enemies and three hundred Yojanas in circumference.
Seeing that form of Vritra, which was incapable of being defeated by the three worlds united together, the celestials became stricken with fear and full of anxiety.
Indeed, suddenly beholding that huge form of his enemy, O king, Indra was paralysed in the lower extremities.
Then, on the eve of that great battle between the gods and the demons, there arose loud peals from both sides, and drums and other musical instruments were beaten and blown.
Seeing Indra stationed before him, you of Kuru's race, Vritra felt neither awe nor fear, nor was he disposed to collect all his energies for the battle.
Then the battle took place filling the three worlds with fear, between Indra the king of the gods and Vritra of great energy.
The entire sky was covered by the warriors of both sides with swords, axes, lances, darts, spears and heavy clubs and rocks of various sizes and bows of loud sound and various sorts of celestial weapons and fires and burning brands.
All the deities led by the Grand-father, and all the highly-blessed Rishis, came to see the battle, on their best of cars; and the Siddhas, also, O foremost of Bharata's family, and the Gandharvas, with the Apsaras, on their own beautiful and foremost of cars, came there.
Then Vritra, that foremost of virtuous persons, speedily overwhelmed the sky and the king of gods with a thick shower of rocks.
Thereat, filled with ire the celestials dispelled with their showers of arrows that thick down-pour of rocks showered by Vritra in battle.
Then Vritra, O foremost of Kurus, endued with mighty strength and large powers of illusion, stupefied the king of illusion. was
When the god of hundred sacrifices, thus afflicted by Vritra, possessed by stupefaction, the sage Vashishtha restores him to his senses by chanting Samans.
Vashishtha said You are the foremost of the gods, O chief of the gods, O destroyer of Daityas and Asuras! The strength of the three worlds lies in you! Why, then, O Shakra, do you languish so!
See, there are Brahma and Vishnu, and Shiva, that lord of the universe, the illustrious and divine Soma, and all the great Rishis.
Do not, O Indra, yield to weakness, like an ordinary mortal! Firmly determined on battle, kill your enemies, O king of the gods.
There, that lord of all the worlds, viz., the Three-eyed (Shiva), worshipped of all the worlds, is seeing you! Shake off this stupefaction, O king of the gods.
There, those twice-born Rishis, headed by Brihaspati, are lauding you for your victory, in celestial hymns.
Bhishma said-While the highly energetic Vasava was thus being restored to senses by the great Vashishtha, his strength became greatly increased.
The illustrious punisher of Paka then, depending upon his intelligence, had recourse to high Yoga and with its help removed these illusions of Vritra.
Then Brihaspati, the son of Angiras, and those greatest of Rishis endued with great prosperity, seeing the prowess of Vritra, went to Mahadeva, and moved by the desire of benefiting the three worlds, urged him to kill the great Asura.
The energy of that illustrious lord of the universe thereupon assumed the nature of a fierce fever and entered the body of Vritra the lord of Asuras.
The illustrious and divine Vishnu, worshipped of all the worlds, bent upon protecting the universe, entered the thunderbolt of Indra.
Then the highly intelligent Brihaspati and Vashishtha of great energy and all the other foremost of Rishis, going to the God of hundred sacrifices, viz., the boon-giving Vasava, the worshipped of all the worlds, said to him kill forthwith Vritra, O powerful one.
Maheshvara said There, O Shakra, stands the great Vritra, accompanied by a great army. He is the soul of the universe, capable of going everywhere, gifted with great powers of illusion, and highly illustrious.
This foremost of Asuras is, therefore incapable of being defeated by even the threeworlds in a body. Helped by Yoga, do you kill him, O king of the celestials. Do not neglect him.
O king of the celestials, Vritra had practised, for full sixty thousand years, the severest penances for acquiring strength. Brahma gave him the boons he had prayed for, viz., the greatness that belongs to Yogins, large powers of illusion, enough of might, and superabundant energy.
I give you my energy, O Vasava! The Danava has now lost his coolness. Do you, therefore, kill him now with your thunderbolt.
Shakra said Before your eyes, O foremost of gods, I shall, through your favour kill with my thunderbolt this invincible son Diti.
Bhishma said. When the great Asura or Daitya was possessed by that fever, the gods and the Rishis, filled with joy, sent up loud cheers.
At the same time drums, and conchs of loud blare, and kettle-drums and tabors in thousands began to beat and blow.
Suddenly all the Asuras lost in a body their memory. At that moment their powers of illusion, also, disappeared.
Knowing the enemy to be thus possessed, the Rishis and gods lauded both Shakra and Ishana, and began to urge the former.
The form that Indra assumed on the eve of the battle, while seated on his car and while his praises were being lauded by the Rishis, became such that none could look at it without dread.
Bhishina said Regarding it is cited the old history of the oaths on the occasion of a sojourn to the sacred waters.
O best of the Bharatas, the act of theft had been committed by Indra, and the oaths were taken by many royal and twiceborn Rishis.
Once upon a time, the Rishis, having assembled together, proceeded to the western Prabhasa. They held a consultation there which resulted in a determination on their part to sojourn to all sacred waters on Earth.
There were Shakra, Angirasa the highly learned Kavi, Agastya, Narada and Parvata; and Bhrigu and Vasishtha and Kashyapa and Gautama and Vishvamitra and Jamadagni, O king.
There were also the Rishi Galava, and Ashtaka and Bharadvaja and Arundhati and the Valakhilyas, and Shibi and Dilipa and Nahusha and Ambarisha and the royal Yayati and Dhundhumara and Puru.
These foremost of men, headed the great performer of hundred sacrifices, the slayer of Vritra, sojourned to all the sacred waters one after another, and at last reached the highly sacred Kaushiki on the day of the full moon in the month of Magha.
Having purified themselves of all sins by ablutions performed in all the sacred waters, they at last proceeded to the very sacred Brahmasara. Bathing in that lake, those Rishis gifted with fiery energy began to gather and eat the stalks of the lotus.
Amongst those Brahmanas, some had extracted the stalks of the louts and some the stalks of the Nymphoca stellata. Soon they found that the stalks extracted by Agastya had been taken away by somebody.
The foremost of Rishis, Agastya, addressing them all, said, Who has taken away good stalks which I had extracted and deposited here? I suspect some one amongst you must have taken them. Let him who has taken them away return them to me. You should not thus misappropriate my stalks.
It is heard that Time attacks the energy of virtue. That Time has come upon us. Hence, virtue is afflicted. It is proper that I should go to Heaven for good, before sin assails the world and establishes itself fully here.
Before the time comes when Brahmanas, loudly uttering the Vedas, within the precincts of villages and inhabited places, cause the Shudras hear them, before the time comes when kings offered against the rules of virtue from motives of policy, I shall go to the celestial region for good.
Before men cease to regard the distinctions between the lower, the middle, and the higher classes, I shall go to the celestial region for good. Before Ignorance attacks the world and covers all things in darkness, I shall go to the celestial region for good.
Before the time comes when the strong begin to oppress the weak and treat them as slaves, I shall go to the celestial region for ever. Indeed, I dare not remain on Earth for seeing these things.
The Rishis, much concerned at what he said, addressed that great ascetic and said-We have not stolen your stalks! You should not cherish these suspicions against us, O great Rishi, we shall take the most dreadful oaths.
Having said these words, conscious as they were of their own innocence, and desirous of upholding the cause of virtue, those Rishis and royal sages then began to swear, one after another, the following oaths.
Bhrigu said Let him who has stolen your stalks censure when censured, assail when assail, and eat the flesh that is attached to the backbone of animals.
Vasishtha said Let him who has stolen your stalks neglect his Vedic studies, leash hounds, and having taken himself to the mendicani order live in a city or town.
Kashyapa said Let him who has stolen your stalks sell all things in all places, misappropriate trusts, and give false evidence!
Gautama said Let him who has stolen your stalks live, all things, with an understanding that does not see all creatures with an equal eye, and always giving way to the influence of desire and anger. Let him be a cultivator of the soil, and let him be moved by malice.
Angirasa said Let him who has stolen your stalks be always impure! Let him be a censurable Brahmana. Let him leash hounds. Let him be guilty of Brahmanicide. Let him be averse to expiations after having committed sin.
Dhundhumara said Let him who has stolen your stalks be ungrateful to his friends! Let him take birth in a Shudra woman! Let him eat alone any good food.
Puru said Let him who has stolen your stalks practise as a physician! Let him be supported by the earnings of his wife! Let him draw his maintenance from his fatherinlaw!
Dilipa said Let him who has stolen your stalks attain to those regions of misery an infamy which are reserved for that Brahmana who lives in a village having but one well and who knows a Shudra woman.
Shukra said Let him who has stolen your stalks eat the flesh of animals not killed in sacrifices! Let him have sexual union at daytime! Let him be a servant of the king.
Jamadagni said Let him who has stolen your stalks study the Vedas of forbidden days or occasions. Let him feed friends at Shraddhas performed by him! Let him eat at the Shraddha of a Shudra.
Shibi said Let him who has stolen you stalks die without having established a fire (for daily worship)! Let him be guilty of obstructing the celebration of sacrifices by others! Let him fall out with those who practise penances!
Yayati said Let him who has stolen your stalks be guilty of having sexual union with his wife when she is not in her season and when he is himself in the observance of a vow and bears matted locks on his head! Let him also disregard the Vedas!
Nahusha said Let him who has stolen your stalks live in domesticity after having betaken himself to the vow of mendicancy! Let him act in whatever way he pleases, after having performed the initiatory rites in view of a sacrifice or some solemn observance! Let him take pecuniary satisfaction for teaching his disciples.
Ambarisha said Let him who has stolen your stalks be cruel and sinful in his conduct towards women and kinsmen and kine! Let him be guilty also of Brahmanicide!
Narada said Let him who has stolen your stalks be one who identifies the body with the soul! Let him study the scriptures with an unworthy preceptor. Let him chaunt the Vedas, violating at each step the rules of orthoepy! Let him disregard all his elders.
Nabhaga said Let him who has stolen your stalks always speak untruth and quarrel with those who are pious. Let him bestow his daughter in marriage after accepting a pecuniary satisfaction offered by his soninlaw.
Kavi said Let him who has stolen your stalks be guilty of striking a cow with his foot. Let him pass urine, facing the sun! Let him renounce the person who seeks shelter at his hands.
Vishvamitra said Let him who has stolen your stalks become a servant who acts deceitfully towards his master! Let him be the priest of a king! Let him officiate as the sacrificial priest of one who should not be assisted at his sacrifices!
Parvata said Let him who has stolen your stalks be the head of a village. Let him make journeys on asses. Let him leash hounds for maintenance.
Bharadvaja said Let him who has stolen your stalks be guilty of all the transgressions of him who is cruel in conduct and untruthful in speech.
Ashtaka said Let him who has stolen your stalks be a king shorn of wisdom, capricious and sinful in his conduct, and disposed to rule the Earth impiously.
Galava said Let him who has stolen your stalks be more infamous than a sinful man. Let him be sinful in his deeds towards his kinsmen and relatives. Let him proclaim the gifts he makes to others.
Arundhati said Let her who has stolen your stalks speak ill of her motherinlaw. Let her dislike her husband. Let her eat alone any good food that comes to her house.
The Balakhilyas said Let him who has stolen your stalks stand on one foot at the entrance of a village. Let him, while knowing all duties, be guilty of every transgression.
Shunasakha said Let him who has stolen your stalks be a Brahmana who sleeps happily having neglected his daily Homa. Let him, after becoming a religious mendicant, act in any way he likes, without observing any control.
Surabhi said Let her who has stolen your stalks be milked, with he, (hind) legs bound with a rope of human hair, and with the help of a calf not her own, and, while milked, let her be held in vessel of white brass.
Bhishma said After the Rishis and the royal sages had taken various oaths, O Kuru king, the thousand eye chief of the celestials, filled with joy, looked at the angry Rishi Agastya.
Addressing the Rishi who was very angry at the disappearance of his lotus stalks, Indra thus declared what was passing in his mind. Hear, O king, the words Indra spoke in the midst of those twiceborn and celestial Rishis and royal sages.
Shakra said Let him who has stolen your stalks acquire the merit of him who bestows his daughter in marriage upon a Brahmana who has duly observed the vow of Brahmacharya or who has duly studied the Samans and the Yajushes. Let him also have the merit of one who takes the final bath after completing his study of the Atharva Veda.
Let him who has stolen your stalks acquire the mcrit of having studied all the Vedas. Let him be observant of all duties and rightcous in his conduct. Indeed, let him go to the region of Brahman.
Agastya said You have, O destroyer of Vala, uttered a benediction instead of a course. Give them to me, for that is eternal duty.
Indra said O holy one, I did not remove your stalks, moved by cupidity. Indeed, I removed them from desire of hearing this assembly recite what the duties are that we should observe. You should not yield to anger.
Duties are the foremost of Shrutis. Duties form the eternal path. I have listened to this discourse of the Rishis (on duties) that is eternal and immutable, and that is above all change.
Do you then, foremost of learned Brahmanas, take back these stalks of yours. O holy one, you should forgive my transgression, (you who are free from every fault.
Bhishma said Thus addressed by the king of the celestials, the ascetics viz., Agastya, who had been very angry, took back his stalks. Gifted with intelligence, the Rishi became cheerful.
After this, those dwellers of the forest went to various other sacred waters. Indeed, going to those sacred waters they performed their ablutions everywhere.
The man who reads this discourse with rapt attention on every Parva day, will not beget an ignorant and wicked son. He will never be shorn of fearing
No calamity will ever befall him. He will, besides, be free from every sort of sorrow. He will never suffer from decrepitude and decay. Freed from stains and evil of every sort, and gifted with merit, he is sure to acquire Heaven,
He who studies this Shastra observed by the Rishis, is sure, O king, to attain to the eternal region of Brahman that is full of happiness.
Sanjaya said Beholding his own army carnaged by highsouled warriors, your son, O ruler of men, was excited to the highest pitch of fury.
Then quickly approaching Karna and Drona that foremost of victorious heroes and burning with rage, he eloquent in speech, spoke these wordsभवद्भ्यामिह संग्रामः क्रुद्धाभ्यां सम्प्रवर्तितः।
Beholding the ruler of the Sindhus slain in battle by Savyasachin, you two, filled with rage, caused this battle to go on.
Though competent to slay the Pandava troops, still you are beholding the slaughter of my troops by them with great in-difference.
If you now abandon me, you should have told me of it in the beginning. We two shall vanquish the sons of Pandu in battle even these were the words, you said to me, o you givers of honor. Hearing those words of yours, I then allowed these proceedings. Otherwise I would never have provoked these hostilities with the Parthas-hostilities that are so destructive of heroic combatants.
If, O foremost of men, I do not deserve to be forsaken by you, then do you fight according to the measure of your prowess, O you that are possessed of great prowess.
Thus pierced with the goad of speech by your son, those two heroes once more engaged in battle like two snakes poked with sticks.
Then those two foremost of car-warriors, the best of all human bowmen, rushed against the Parthas headed by the grandson of Shini and others.
Similarly the Parthas supported by their own troops, rushed upon those two heroes, who were roaring repeatedly.
Then the enraged Drona that best of all wielders of weapons, quickly pierced that foremost of the descendants of Shini with ten sharp arrows.
Karna pierced him with ten shafts, your son with seven, Vrishasena with ten and Subala's son with seven arrows.
Those hosts of the Kurus together with those warriors, began to shower arrows on the grandson of Shini. Then beholding Drona slaughter the Pandava hosts.
The Somakas from all side began to pierce him with showers of arrows. Then Drona snatched out of the Kshatriyas their lives, O ruler of men.
Like the sun dispelling darkness with his rays. O ruler of men, when the Panchalas were being slaughtered by Drona.
A dreadful sound was heard as they challenged one another aloud. Some leaving their sons, some their fathers, some their brothers and some their uncles.
Some their nephews, their companions and their friends and some their relatives, fled in all quickness, desirous of saving their own lives.
Others, on the other hand, were confounded that they rushed even towards Drona himself. Indeed many warriors of the Pandava host were then dispatched to the other world.
Thus afflicted by that high-souled warrior, the Pandava army began to fly in all directions in that night, throwing down their blazing flambeaus.
Even before the very sight of Bhimsena and Achyuta and the twins and the virtuous Yudhishthira and the son of Prishata. some SO
Then the troops were shrouded in darkness and nothing could be discerned. Only the flight of the foe could be determined through the light that the torches of the Kauravas shed.
And as the army of the Pandavas was routed, the mighty warriors Karna and Drona, O king, pursued them from behind discharging numerous arrows.
When the Panchala ranks were broken down and reduced in number, Janaraddana cheerless at heart addressed Phalguna sayingद्रोणकर्णौ महेष्वासावेतौ पार्षतसात्यकी।
"Let Parsata and Satyaki supported by the Panchala troops rush against the mighty Drona and Karna, shooting as they proceed numerous arrows.
This mighty army of ours has been broken and routed by the showers of the enemies' shafts; and though checked in their flight, they could into again be sufficiently rallied.
beholding their troops fly away Kesava and Arjuna then addressed them thus-'Do you not flight from fear! Discard all your fears, O Pandavas.
Supported by all the troops and disposing them of in perfect order, we two with weapons upraised are even now dashing against Drona and Suta's son with a view to fight with them."
O Dhananjaya! Do whatever you consider matching with the specific circumstance and appropriate in respect of slaughtering Karna in the battle.
O majesty! Arjuna in response to the advice given by Yudhishthira said to Sri Krishna! O god! King Yudhishthira, the son of Kunti is frightened of the valour shown by Karna, the son of Radha today.
Then Janaradana seeing Vrikodora advance, once more addressed Pandus' son Arjuna in these words as if for cheering him the while.
Yonder does the proud Bhima supported by the Somakas and Pandavas rush furiously against Drona and Karna, those two fierce bow-men.
Supported by these and by the mighty carwarrior of the Panchalas, do you proceed to the fight fore-assuring your troops, O delighter of Pandu.
Thereafter those two foremost of men, the son of Pandu and the scion of Madhu's race, encountering Drona and Karna, took up their station in the van of their army.
Sanjaya said Thereupon the mighty army of king Yudhishthira once more returned to the spot where Drona and Karna where crushing their enemies.
A tremendous clash was then produce on that part of the field, like to that, O monarch, which takes place when two oceans swelling under the influence of the moon dash against each other.
Then your soldiers throwing aside the flambeaus, with both their hands fought furiously with the Pandavas, like so many mad people.
When the field was thus covered with nocturnal darkness and dust, the combatants fought during that dreadful battle, guided only by the names they uttered (in their challenge.
The names of contending kings as they challenged one another were then heard there, O king, like to what takes places during a Sayamvara,
Sometimes as awful silence reigned over the field; next moment there was heard a tremendous din caused by enraged contending warriors and by the victorious and the vanquished.
Wherever the flambeaus were seen to blaze, thither the combatants rushed, like so many insects rushing upon a flame of light.
Thus when the Kouravas and the Pandavas were fighting with one another the dreadful night deepened into deadness, Bharata.
Sanjaya said Hearing those words of the very virtuous king Yudhishthira, that foremost of the Sinis, became afraid of the reproach he would incur at Arjuna's hands, it he would leave the king.
But seeing certainly of an imputation of cowardice by the people (if he were to disobey the words of Yudhishthira), he thus thought within himself. “Let not men say that I am afraid of proceeding to the rescue of Arjuna.
Thus thinking over the matter in various ways, that foremost of men, the invincible Satyaki, spoke these words to the very virtuous king Yudhishthira.
May good betide you, O king. If you think that these arrangements will be sufficient to ensure your safety, O ruler of men, then I shall go towards Vibhatsu and carry out your command.
There is nothing dearer to my soul in the three worlds, then that son of Pandu (Arjuna). This I tell you in all earnestness.
O bestower of honor, with your permission, I will follow his track. There is nothing that I shall not do for your sake.
0 best of men, the commands of my preceptor are ever worthy of my attention. But your words are all the more so.
The brothers Krishna and Arjuna are ever engaged in achieving your good; O best of all kings, know me also to be devoted to your welfare.
Holding your behest on my head, I will, O lord, proceed piercing this impenetrable army, for rendering help, O best of men, to that son of Pandu.
Here shall, I plunge into the divisions of Drona, excited as I am with rage. I shall then dart through it like a fish through the ocean, O king, to the spot where king Jayadratha.
Stays, protected by his troops and trembling in fear of the son of Pandu and depending upon those feremost of car-warriors viz., Drona's son, Karna, Kripa and others.
This distance, O king, between this place and the spot where Arjuna is exerting himself for the slaughter of Jayadratha, measures full three Yojanas.
But through Partha is three Yojanas away from this place, yet I shall pursue his track with a firm heart and support him till the slaughter of Jayadratha in accomplished.
Unless commanded by his preceptors, what man goes to battle with his enemies? When again commanded, O king, like myself, by his preceptors, what man is there that would not fight?
I know the spot, O king, whither I have to go. Teeming as it does with plough-shares, lances, maces darts, bludgeons.
Arrows and other weapons, I shall still agitate this ocean-like host. This elephant division, numbering a thousand elephants strong, that you see.
All belonging to the breed known as Arjuna and all possessed of great prowess and ridden by numerous Mlechchas delighting in battle and skilled in smiting down.
These elephants shedding the temporal juice like clouds pouring rain, they never turn back when goaded on by those on their backs.
They cannot be defeated unless they are slaughtered, Oking. Then again you carwarriors thousands strong in number, whom you can see.
Are of royal extraction and are all recongnised as Maharathas. All of them are of golden chariots. They accomplished in the use of weapons, in fighting upon cars and on the backs of elephants, O king!
Masters in the art of bowmanship, they are well-skilled in fighting with their fist also. They are skilled in fighting with maces and also in close quarters.
They are equally active in fighting with the sword and falling upon the foe with sword and buckler. They are courageous, learned and inspired with a desire for outvieing one another. Owners are
O king, they every day conquer countless warriors. They are under Karna's commanded and devotedly follow Dushasana.
Even Vasudeva's son praises these men as mighty car-warriors. Always solicitous of doing good to the Kurus, they are obedient to Karna.
Returning, at Karna's command, from their pursuit of Arjuna of white steeds and so unfatigued and in-exhausted, those brave warriors, accoutered in impenetrable mail and armed with tough bows.
Are made to wait for me at Duryodhana's command. For your good, O foremost descendant of the Kuru race, crushing these warriors in battle.
I will follow from behind the track laid open by Savyasachin. Those other elephants, O monarch, full seven hundred in number.
That you can see, all covered with armours, ridden by Kiratas and adorned with ornaments, were formerly presented by the king of the Kiratas, together with many servants, to Savyasachin; O King these were at first engaged in doing your good.
Behold the changes brought about by time, in as mush as, they are now ranged to fight against you. The Kiratas indomitable, in battle are their guides. Skillful in guiding elephants and all sprung from fire, they were all unitedly defeated in battle by Savyasachin.
Obedient to the commands of Duryodhana, they are bow waiting unitedly to receive me, Slaying, O king, these Kiratas indomitable in battle, by means of these shafts.
I will follow in the track of Pandu's son intent on the slaughter of the Sindhu king. Those other elephants sprung from the race of the Anjanas.
Of tough hide, well-trained and shedding secretions from their temples and mouth and covered with armours made entirely of gold.
Those elephants are all very useful in battle and equal to Airavat himself. These have come from the northern hills and are mounted by fierce robbers.
Possessed of strong limbs, cased in armours and all excellent fighters. There are, amongst them persons born of the cow, of the ape, or of diverse other creatures, including those born of men; that division of the sinful Mlechchas assembled together and come from the strongholds of the Himavat hill, appear to be like volumes of smoke from this distance. Obtaining these and numerous other Kshatriyas.
As also Kripa and Somadatta's son and that foremost of car-warriors viz., Drona and the ruler of the Sindhus and Karna, as partisans, Duryodhana disregards the Pandavas.
He also thinks himself to be already crowned with success, being impelled by Fate. But today, all these warriors, coming within the reach of my Narachas.
Will not escape alive, O son of Kunti, even if they he gifted with the fleetness of the mind. Always held in honour by king Duryodhana ever-depending on the prowess of others.
They shall today meet with their destruction, being sorely afflicted by my arrowy showers. O king, those other warrior owning golden standards, whom you can see.
They are known the irresistible Kambojas. They are brave, learned and practised in the use of the bow;
They are arranged in serried file and are resolved to stand firmly by one another. These Akshauhini of troops belonging to the sons of Dhritarashtra, all inspired with rage. as are
And expectantly looking for me, awaiting my arrival, being supported by numerous Kuru heroes. They are all coolheaded, O monarch and long to receive me.
Them shall I consume, like fire consuming a heap of grass. Let, therefore, o king, those who are versed in equipping chariots, equip my chariot with numerous quivers and all other implements of war and let these weapons be placed in proper places. Weapons of diverse kinds will have to be used in the terrible fight that will commence, ere long.
Let the chariot be stuffed with necessaries, five times more then what the professors of military science direct, in as much as, I shall have to encounter the united Kambojas resembling fierce snakes of virulent poison.
I shall also have to engage with the Kiratas armed with various implements of war, who resemble virulent poison, who accomplished in striking down.
Who have been favoured by the king and who in consequence, ever desire to achieve the good of Duryodhana. I shall also encounter the Shakas who resemble Indra himself in prowess.
Who are fierce as fire and difficult of being repressed like a raging conflagration. I shall have also to meet numerous other warriors, all irresistible and resembling Death himself. are
I shall have to encounter, O king, countless indomitable warriors. For these reasons, let excellent steeds of the best breed and graced with auspicious marks be harnessed to my chariot, after they had drank their fill and been groomed properly.
Sanjaya said Then king Yudhishthira directed quivers full of shafts and various other kinds of weapons and all other necessaries, to be placed in the chariot of Satyaki.
Then people caused the four excellent steed yoked to his car to drink juicy and intoxicating liquors.
Having caused those four steeds to slake their thirsts and walk and bathe and eat and having decked them with garlands of gold, men plucked the arrows out of their bodies;
Those animals that had been unharnessed for these operations, that were of golden hue, well-trained, endued with great fleetness, cheerful and extremely docile, were gain properly yoked to his chariot.
On the top of that chariot was mounted a tall standard bearing the device of a lion of golden manes. The standard was decked with banners of the hue of white clouds and it was graced with golden circles and pearls and corals. An umbrella with a huge golden staff was also placed upon that car that was groaning under the burden of weapons. When those horses decked with golden caparisons had been yoked to the car, the younger brother of Daruka, who was Satyaki's friend and charioteer came and represented to him that the car was ready, even as Matali informs Indra about the equipment of his car.
Then Satyaki, having taken a bath and having purified himself and having under gone every auspicious ceremony gave away to the Snataka Brahmanas thousand of golden Nikshasas.
Then blessed with the benedictions the latter pronounced upon him, that foremost handsome looking men. That hero worthy of adoration, having drunk Kailataka honey, appeared exceedingly beautiful with reddened eyes rolling in intoxication. Having touched a brazen mirror and being highly delighted, he became filled the double his ordinary energy and looked like the blazing fire.
Taking upon his shoulder his bow and arrows that best of car-warriors, covered in mail and adorned with ornaments, made the twice-born perform the rites of propitiation on his behalf. ones
Handsome damsels then adored him by covering him with a shower of fried paddy, perfumes and garlands of flowers. Thereafter that brave warrior with folded palms worshipped Yudhishthira's feet; whereupon the latter smelt his head. Having undergone all these ceremonies he mounted his chariot. Thereafter those horses, cheerful, plump, of the fleetness of the wind. Invincible in battle and of the Sindhu breed, were on the point of dragging that excellent chariot of Satyaki. Bhimasena also similarly, honoured by the very virtuous king Yudhishthira.
Set out with Satyaki, after having duly saluted the king (Yudhishthira). Beholding these two scorchers of foes cast their glances on your army.
All your warriors ranged against them with Drona at their head, stood still and motionless. Then beholding Bhima accoutered in mail follow him from behind.
The heroic Satyaki saluting him said these delightful words. Then Satyaki with his person filled with delight, spoke these very words addressing Bhima-"O Bhima, do you protect the king, even this is your duty. I will proceed along penetrating through this host whose hour has come;
At present and in all future periods, it should be your first duty to protect the king. You know my prowess and I all know yours, O Subduer of foe.
Therefore, O Bhima, turn back, if you, desire to do my good.” Thus spoken to Bhima replied to Satyaki saying “Go you then and be victorious and successful!
O foremost of men, I will protect the king to the best of my prowess." "Being thus addressed he of Madhu's race, replied to Bhimasena sayingगच्छ गच्छ ध्रुवं पार्थ ध्रुवो हि विजयो मम।
"Turn back, turn back, O son of Pritha; my victory today is certain in as much as you, won over by my merits, are now intent to carry out my wishes.
These auspicious omens also indicate my victory. When the sinful ruler of the Sindhus will be slain by the high-souled son of Pandu (Arjuna).
I shall embrace the illustrious king viz., Yudhishthira.” Having thus spoken to Bhima, the high-famed Satyaki left him. He then cast his eyes on your troops like a tiger looking at herds of deer.
once more O ruler of men, beholding him look at your army, your soldiers became confounded and they began to tremble. Thereafter Satyaki suddenly assailed your troops, desirous of meeting Arjuna, commanded by the virtuous king Yudhishthira to do so. once more O ruler of men, beholding him look at your army, your soldiers became confounded and they began to tremble. Thereafter Satyaki suddenly assailed your troops, desirous of meeting Arjuna, commanded by the virtuous king Yudhishthira to do so.
Vaishampayana said Through the kings present there saw the lady (Draupadi) crying piteously in affliction like a female osprey, yet they, out of the fear for the son of Dhritarashtra (Duryodhana), did not utter a word good or evil.
Seeing the sons and grandsons of kings sitting silent, the son of Dhritarashtra (Duryodhana) smiled and spoke thus to the daughter of the Panchala king.
Duryodhana said O Yajnaseni, the question you have asked depends on the greatly powerful Bhima, on Arjuna, on Nakula and on Sahadeva. Let them answer your question.
O Panchali, let them for them for your sake declare in the midst of these most noblemen (present here) that Yudhisthira is not their lord and that he is a liar; you will then be freed from the slavery.
Let the illustrious son of Dharma (Yudhisthira), ever devoted to virtue, who is like Indra himself, declare whether he is or is not your lord. At his words, accept us or accept the Pandavas without (further) delay.
All the Kurus present in this assembly are floating in the sea of your affliction. They are endued with magnanimity and looking at your husbands they are unable to answer your question.
Vaishampayana said Hearing these words of the Kuru king (Duryodhana), all persons present in the assembly loudly applauded him. Some shouting approvingly made signs to one another by motions of their eyes and lips and some made sounds of distress such as "Oh," "Alas."
Hearing his these delightful words, the Kurus present in the assembly become exceedingly glad. All the kings, becoming much pleased, applauded the virtuous chief of the Kurus.
All the kings, turning their faces sideways, looked at Yudhisthira, learned in the precepts of morality, and they all became curious to learn what he would say,
And they became curious to learn also invincible Pandavas, Bibhatsa (Arjuna), Bhimasena and the twins (Nakula and Sahadeva) would say.
When the noise was silenced, Bhimasena, waving his strong and well armed arms smeared with sandal paste, thus spoke (in the assembly).
Bhima said If our this Guru (superior), this high-souled Dharmaraja, were not our lord, we would not have pardoned this (Kuru) race.
He is the lord of our all religions and ascetic merits, he is the lord even of our lives. If he considers himself won, then we are all won.
If it were not so, who is there amongst creatures that touch the earth with his feet or amongst the mortals that would escape from me with life after having touched the hair of the Panchala princess?
Look at my powerful and well formed arms like two iron clubs, if once within them, even Shatakratu (Indra) cannot escape.
Bound by the ties of virtue, for the reverence that is due to our elder brother and repeatedly urged by Arjuna to remain silent, I am doing nothing awful.
If I am once commanded by Dharmaraja (Yudhisthira), I would, by making my slaps do the work of swords, kill these sinful sons of Dhritarashtra as a lion kills a number of small animals.
Vaishampayana said Thereupon Bhisma, Drona, and Vidura spoke thus to Bhima, “Forbear, everything is possible in you."
Bhishma said O best among the Bharatas, the next day a hard and terrible fight took place with Rama who had come back.
On that occasion did that virtuous souled hero, conversant with celestial weapons, hurl at me, day by day, many celestial weapons.
Those weapons I met by weapons capable of meeting them, o Bharata, in that terrific struggle, casting off hopes of life which is so hard to sacrifice.
When in this way many weapons were neutralized and baffled by other weapons, O Bharata, Rama, of great energy, fought in that battle with me, casting off hopes of life.
Seeing his weapons thus baffled then did the great-souled son of Jamadagni hurl at me the fire weapon called Shakti with its extremely ablaze and shining like a meteor which came to have been shot by Death himself and which pervaded the earth with its effulgence.
I too cut asunder that blazing weapon which was coming against me like the blazing sun at the time of the destruction of the universe and felled it to the earth cut up into three pieces by my felled it to the earth cut of into three pieces by my arrows: then did sweetsmelling breeze blow about me.
That one being cut asunder, Rama excited with wrath, hurled twelve other fierce weapons at me. Their appearance, O Bharata, I cannot describe owing to their effulgence and speed.
How indeed can I do so? I was struck with fear at seeing all those arrows flying towards me from diverse directions and assuming diverse forms and blazing with effulgence as the twelve suns that rise at the time of the destruction of the universe.
Seeing myself surrounded by a net of arrows, I neutralized them by another net of arrows from myself, O king and then in that battle, I shot twelve arrows by which I neutralized even those terrible looking arrows.
Then did the great souled of Jamadagni, O king, hurl at me fierce arrows having golden handles which were variegated and furnished with golden wings. They were blazing like great meteors.
These too, O chief among men, I caused to fall to the ground with the heel of my sword and shield and then shot forth celestial arrows at the celestial horses of Rama and his charioteer in that battle.
son Seeing those arrows, decked with gold, flying at him like serpents let loose from their holes, the great-souled smiter of the lord of the Haihayas became excited with wrath and again brought forth celestial weapons.
Then did a cluster of blazing and fierce arrows looking like a swarm of locusts completely overwhelm my body and my horses and chariot.
By those arrows were my chariot, and all the horses and the charioteer completely covered. The yoke, shaft, wheels and wheel spoken were all broken by the force of that downpour of arrows.
That down pour of arrows having been finished, I too showered arrows on my preceptor. The mass of Brahmic merit pierced with the shower of arrows began to give forth copious discharges of blood.
But in the same measure as Rama was overwhelmed with my arrows, was I also pierced hard with his. When the sun set in the afternoon behind the hills in the west, our combat came to an end.
Vaishampayana said After having crossed the white mountains, that greatly powerful hero conquered the country of the Kimpurushas which was ruled by Drumaputra.
After a great battle in which great was the slaughter of Kshatriyas, that best of the Pandavas brought the country under his complete control.
Having conquered this country the son of Indra with a determined mind and with a large number of troops, subjugated the country, named Hataka, ruled by the Guhyakas.
Having subjugated them by a policy of conciliation, that descendant of Kuru saw that excellent lake, called Manasa. He saw also various other lakes and tanks sacred to the Rishis.
Having arrived at the Manasa (lake), the lord Pandava (Arjuna) conquered the regions, ruled by the Gandharvas the regions that lay around the Hataka countries.
The victor (Arjuna) took from the city of the Gandharvas as his tribute many excellent horses, called Tittiri, Kalmasha and Manduka.
Wishing to conquer that country, the son of Indra, the Pandava (Arjuna), came to the country of North Harivarsha.
Thereupon some greatly powerful strong and huge-bodied frontier guards came to him and his cheerfully spoke to him.
"O Partha, this country cannot be conquered by you. If you seek your good return from this place. O Achyuta, your conquests are already enough.
He that enters this country, if he is human, is sure to perish. We are pleased with you, your conquests are (already) too many.
O Arjuna, there is nothing to be seen here, there is nothing to be conquered here by you. The Northern Kurus live here, there cannot be any war here.
O son of Kunti, even if you enter this country, you will not be able to seen any thing, for nothing can be seen here with human eyes.
O best of men, O descendant of Bharata, if however, you desire to have any thing else, tell us, we may do your bidding."
Having been thus addressed, Arjuna smilingly thus spoke to them, “I desire the acquisition of the imperial dignity for the intelligent Dharamaraja Yudhishthira.
If this country is shut against human beings, I shall not enter it. Let something be given by you as tribute to Yudhishthira.
Thereupon they gave him as tribute many celestials clothes and ornaments and many celestials silks and celestials skins.
It was thus that best of men (Arjuna) conquered the northern countries, and all the kings (of those countries); and he fought many battles both with the Kshatriyas and the robber tribes.
Having thus vanquished and subjugated many kings and countries, he exacted tributes from them all, and (he thus) obtained much wealth and many gems and jewels.
And many swift horses of the species called Tittiri and Kalmasha, and also many others with the colour of peacocks.
O king, surrounded by a large army of the four kinds of troops, the hero (at last) returned to the city of Indraprastha.
Partha (Arjuna) offered to Dharmaraja all the wealth and the animals brought by him. Commanded by the king, the hero went to his chamber to take rest.
Vaishampayana said : Having thus installed his dear son Puru on the throne, the son of Nahusha king Yayati, became very happy and accepted the Vanaprastha mode of life.
He lived in the forest with the Brahmanas, becoming self-controlled and living on fruits and roots. Thus patiently bearing privations of all sorts, he at last ascended to heaven.
Having thus ascended heaven, the king lived there in bliss. But some time after, he was hurled down (from heaven) by Indra. I have heard that having thus fallen from heaven, he stayed in the sky and did not fall on the earth.
I have heard that some tiine after, he again ascended heaven in company with greatly powerful Vasumana, Ashtaka, Pratardana and Shibi.
Janamejaya said : I desire to hear in detail why that king, after entering heaven, was hurled down from it and why he again gained admittance.
O Brahmana, let this be narrated by you before all these Brahmana Rishis. The lord of the earth Yayati was like the king of the celestials (Indra). He was the progenitor of the exhaustive Kuru race; he was as effulgent as the sun. He was illustrious, world-wide famous and a man of wonderful achievements. I desire to hear in full the story of his life both here in this world and in heaven.
Vaishampayana said: I shall narrate to you the excellent history of Yayati's exploits both here on earth and in heaven. The story is sacred and it destroys all the sins of those that hear it.
The son of Nahusha, king Yayati, having installed his youngest son Puru on the throne, went to the forest to lead the life of a recluse. He passed over the claims of his other sons with Yadu at their head and he lived in the forest on fruits and roots.
He brought his mind and his passions under complete control. He pleased the Pitris and celestial by performing sacrifices. He poured libations according to the prescribed rites of men leading the Vanaprastha.
The illustrious king entertained the guests and strangers with fruits of the forest and ghee. He supported himself by eating only the scattered corn seeds.
The king thus passed full one thousand years. He passed thirty years, living on water only and observed the vow of silence with mind under complete control. He passed full one year in fasting, living on air alone and having no sleep. He passed another one year in the midst of four fires and the burning sun overhead. He stood for six months continually on one leg. (Having thus passed his life in austere penances), the king, (Yayati) the doer of sacred deeds, ascended heaven.
Bhima said O Bharata, I shall present myself before the king Virata, calling myself a cook, named Ballava. This is my intention.
I shall prepare his curries. I am expert in the business of the kitchen. I shall supercede even those experts who used to made curries for him before and I shall carry from biggest loads of wood and thus render every service; and the king, having seen that splendid work, will appoint me. O Bharata, beholding me doing these superhuman deeds the servants of the monarch will regard me as a king. Thus I shall be the lord of all sorts of food and drink.
O king, if I am commanded to overpower the mighty elephants and powerful bulls I will do that. I will defeat those combatants who will fight against me in the lists in order to satisfy the monarch but I shall not kill those fighting heroes, but bring them down in such a way that they may not perish.
On being asked, I shall say, “Formerly I was the cook, subduer of animals, maker of curries and wrestler of Yudhishthira. O lord of me, in whatever direction I shall went my way I shall take care of my own person. This much I promise.
Yudhishthira said What work will Dhananjaya, the son of Kunti, perform, who is mighty, long armed, invincible, the foremost of men, and the joy of Kurus, and before whom formerly the fire-god, desirous of consuming the Khandava forest, appeared in the guise of a Brahmana.
What work will be performed by the best of dualists Arjuna, who having ascended the single chariot with Krishna, repaired to the forest and gratified the fire god after defeating and destroying the Pannagas and Rakshasas and who carried off the sister of the serpentking named Vasuki.
The sun is the foremost of all shining bodies, the Brahmana is the foremost of all bipeds, the Ashivisha is the foremost of all serpents, the fire is the foremost of all bright substances, thunder is the foremost of all weapons, the humped bull is the foremost of its kind, the ocean is the foremost of all watery expanses, the Parjanya is the foremost of all rain clouds, Dhritarashtra is the foremost of all Nagas, Airavata is the foremost of all elephants, the son is the foremost of all beloved objects, and the wife is the foremost of all friends. O Vrikodara, as every species has its, best, so is the youthful Gudakesha the best of all archers.
What office will be performed by Bibhatsu of great splendour, whose bow is Gandiva, and whose chariot is drawn by white horses and who is in no way inferior to Indra or Vasudeva himself?
What office will be performed by Arjuna shining in celestial grace, who, having stayed for five years in the abode of the thousandeyed deity, acquired by his superhuman prowess, the art of using arms along with all the celestial weapons, and who is me-seems like the Rudra, thirteenth of the Adityas, ninth of the Vasus and the tenth of the Grahas, whose arms are symmetrical and long, having the skin rendered hard by repeated strokes of the bow string and knobs on which appear like the humps of bulls and who is the foremost of warriors as the Himavata of mountains, the sea of rivers, Shakra of the gods, Havyavahak (fire) of the Vasus, the tiger of the beasts, Garuda of the winged tribes.
Arjuna said O ruler of the earth, I shall declare myself to be one of the neuter sex, but O king, it is very difficult to conceal the big strokes of the bow-string on my arms.
However, I shall conceal with the bangles the marks of my arm caused by the bow-string.
Having worn rings shining as fire on my ears and conch-bangles on my wrist, and dressing my hair in a bread on my head and taking the name of Brihannala I shall, O king, appear as one of the third sex, and please the king and others in the seraglio by reciting stories often and often as becomes a female.
O king, I shall instruct the ladies of Virata's house in singing, delightful dancing and also in musical performances of sundry sorts.
And in reciting various good deeds and customs of people, I shall, O son of Kunti, conceal myself in disguise.
O Pandava, on being asked by the king I shall say “I lived as a waiting maid of Draupadi in the palace of Yudhishthira.
O great king, hiding myself by this counterfeiting means as fire is concealed by ashes, I shall happily pass my days in the palace of Virata.
Sanat-Sujata said Grief, anger, avarice, desire, vanity, idleness, malice, stupidity, love of gain, affection, jealousy and evil speech these twelve are great evils leading to the destruction of the life of man.
Each of this, O chief among kings, awaits (opportunity for getting into its clutches) mankind. Man affected with them loses his senses and does sinful acts.
He who loves pleasure; he who is haughty; he who harsh of speech; he who talks too much; he who nurses and feeds anger in the heart and he who speaks ill of others-these six sorts of men of wicked disposition, having even gained their objects, do not treat others with politeness.
He who is too much attached enjoyment, he who boats after giving away, he to who speaks evil, he who is a miser, he who is (mentally) weak, he who praises himself too much and he who hates his wife-these seven are ever spoken of as vicious wrenches.
Righteousness, truth, asceticism, selfcontrol, contentment, modesty, patience, unselfishness, gifts, acquaintance with the holy books, wisdom, forgiveness, are the twelve great vows of a Brahmanas.
He, who does not deviate from these twelve, can rule even the whole of this earth. He who is graced with these two or even one, does not regard anything as solely his own.
Self-control, renunciation and knowledge-on these depends immortality. These are the attributes of those learned Brahmanas, who regard Brahma as the Prime Being.
True or false, speaking ill of others, is not proper for a Brahmana. People who do this have hell for their abode.
Mada has eighteen vices which have not before been described. (They are) hatred towards men, acting against the interests of others, speaking ill of others who do not deserve it, untruthfulness,
Desire, anger, excessive reliance on others, blaming others, calumny, waste of wealth, true quarrels, imprudence, oppression on living beings.
Envy, ignorance, excessive speech, loss of the senses and the desire to harm others. Therefore should a wise man never yield to Mada. It is ever reprehensible.
In friendship, it should be known, are six virtues; they (friends) are delighted in (their friend's) prosperity and pained in their adversity; if a man asks for anything that ought not to be asked for, it is at once given.
One (a friend) who is pure mind when asked, gives away every blessing that he enjoys his wealth, his son, himself, his wife even. A friend should not reside in the house of him whom he has given away everything but should live on what is earned by himself alone.
The godly man of possessions and virtues, who wants to be thus endued with virtue, should turn away his five senses from their five objects.
Such acquirement of noble qualities constitutes asceticism. These who practice these with patience attain to emancipation.
Owing to having understood the nature of truth of which are directed all sacrifices, a certain class of men perform sacrifices by the mind (meditation), another by words (recitation of hymns) and another by actions.
In a man, who knows Brahma through his attributes, resides truth; in one who knows him as himself (i.e. does not regard him as the sum total of certain attributes) it resides more completely. Hear me now on some other subjects.
This grand system of philosophy should be taught to those who desire to obtain Brahma; all other systems, are mere tissues of words, which wise men declare. On this philosophy all this universe stands and those who know it become immortal.
By means of deeds well done, Oking, one cannot obtain Truth; whether he offers libations on the Homa fire or performs sacrificial ceremonies; the man of childlike simplicity does not obtain immortality. O king, nor does he obtain satisfaction in the end.
Bringing all the senses under control and alone one should seek Brahma; he should not work even by the mind and while so employed one should avoid joy and eager at praise and blame.
Living a life according to this and doing one by one all that is prescribed in the Vedas, OKshatriya, does a man learn and see Brahma, O learned one, I tell you this.
From that eternal and undecaying. One first originated Space; from space came Wind; from wind came Light; from light came Water. From water originated the Universe; and from the universe, all things that exist in it.
The bodies of all (earthly) objects, thence to light or heat, thence to the wind, and thence to space. The who seek liberation have not to return from space. On the other hand, they attain to Brahma.
The refuge of liberation, viz., Brahma, is neither hot, nor cold, neither mild nor fierce, neither sour nor astringent, neither sweet nor bitter. He is not endued with sound, or scent, or form. He transcends all these and everything, and is without size.
The skin perceives touch; the tongue, taste; the nose, scent; the ears, sounds; and the eye, forms. Men not conversant with Adhyatma succeed not in seeing what is above these.
Having withdrawn the tongue from tastes, the nose from scents, the ears from sounds, and the eye from forms, one sees his ownself.
It has been said that which is the Cause of the actor, the act, the material with which the act is done, the place and the time of the act, and the inclinations and propensities about happiness and misery, is called the Self (or Soul).
That which permeates everything which does everything, that which exists in the universe even as the Mantras say, that which is the cause of all, that which is the highest of the high, and that which is One without a second and does all things, is the Cause. Every thing clse is effect.
It is seen that person, on account of the acts performed by him, reaps fruits both good and evil, which exist harmoniously. Indeed, as the good and evil fruits begotten by their own acts live together in the bodies of creatures which are their refuge, so Knowledge lives in the .body.
As a lighted lamp, while burning, sees other objects before it, so the five senses which are like lamps fixed on high trees, find out their respective objects when lighted by Knowledge.
As the various ministers of a king, in a body, give him advice so the five senses which exist in the body all obey Knowledge. The latter is superior to all of them.
As the flames of fire, the current of the wind, the rays of the sun, and the waters of rivers, go and come, again and again, so the bodies of embodied creatures are going and coming repeatedly.
As a person by taking up an axe cannot, by cutting open a piece of wood, see either smoke or fire in it, so one cannot, by cutting open the arms, feet and stomach of a person, cannot see the principle of knowledge, which, does not partake of the nature of stomach, the arms, and feet.
As again one sees both smoke and fire in wood by rubbing it against another piece, só a person endued with true intelligence and wisdom, by uniting the senses and the soul, may see the Supreme Soul which, of course, exists in its own nature.
As in the midst of a dream one sees his own body lying on the ground s something distinct from one's own self, so a person, having the five senses, the mind, and the understanding, sees (after death) his own body and then goes from one into another form.
The Soul does not undergo birth, growth, decay, and destruction. Acts of life being followed by effects, the Soul, clothed in body into another, unseen by others.
No one can see with the eye the form of the Soul. The Soul again, is not touched by another. With the senses, the Soul performs no act. The senses do not approach the Soul. The Soul, however, apprehends them all.
As anything, placed in a burning fire before a spectator, assumes a certain colour on account of the light and heat that acts upon it, without taking any other colour or attribute, even so the Soul's form is seen to take its colour from the body.
Likewise, men, renouncing one body, enters another, unseen by all. Indeed, casting off his body to the five great principal elements, he assumes a form that is likewise made of the same elements.
Upon the destruction of his body the embodied creature enters space, wind, fire, water, and earth in such a way that each particular element in his body mingles with the particular element (out of his body) partaking of its nature. The senses also, which are engaged in various occupations and depend on the five elements enter their five elements what call forth their functions.
The ear derives its power from space; and the smell from the earth. From, which is the property of the eye, is the outcome of light or fire. Fire or heat depends on water. The tongue which has for its property taste, is merged in water. The skin which has touch for its property, is lost in the wind whose nature it partakes.
The fivefold attributes, (viz., sound, etc.) dwell in the five principal elements. Those fivefold objects of the senses (viz., space, etc.,) live in the (five) senses, All these again follow the mind. The mind follows the Understanding, and the Understanding follows That which exists in its true and pure nature, viz., the Supreme Self.
The actor in his new body receives all the good and bad acts done by him here, as also all acts done by him in his pristine existence. All these acts done in this life and the next ones follow the mind even as aquatic animals pass along a current.
As a quickly-moving restless object comes in view, as a minute object appears huge (when seen through spectacles), as a mirror shows a person his own face, so the soul becomes an object of the Understanding's apprehension. (when seen through spectacles), as a mirror shows a person his own face, so the soul becomes an object of the Understanding's apprehension.
If a man be a house-holder or Brahmacharin, a hermit or a mendicant, and if he wishes to acquire success, what god should he worship?
Whence can he surely acquire heaven and whence that which is of the highest benefit? According to what ordinances should he perform the Homa in honour of the gods and the departed manes?
What is the end to which one goes when he becomes Liberated? What is the essence of Liberation? What should one do, so that he, having attained to heaven, would not have to drop down thence?
Who is the God of the gods? And who is the Pitri of the Pitris? Who is He who is superior to him who is the God of the gods and the Pitri of the Pitris? Tell me all this, O Grandfather?"
Bhishma said "O you who are well acquainted with the art of questioning, this question which you have put to me, O pure one, is one which is enveloped in deep mystery. One cannot answer it with the help of logic even if one were to try for a hundred years.
Without the favour of Narayana, O king, or an acquisition of high knowledge, this question of yours cannot be answered. Though this subject is filled with deep mystery, I shall yet, O destroyer of enemies, explain it to you?
Regarding it is cited the old discourse between Narada and the Rishi Narayana.
I heard it from my father that in the golden age, O king, during the epoch of the Self-create Manu, the eternal Narayana, the Soul of the universe, was born as the son of Dharma in a quadrupie form, viz., as Nara, Narayana, Hari, and the Self-create Krishna.
Amongst them all, Narayana and Nara practised severest austerities by going to the Himalayan retreat known by the name of Vadari, and riding on their golden cars.
Each of those cars had eight wheels, and was made up of the five primal elements, and supremely beautiful. Those original regents of the world who had taken birth as the sons of Dharma, became extremely emaciated in body on account of the austerities they practised. Indeed, for those austerities and for their energy, the very gods were unable to look at them. Only that god to whom they were kind could see them.
Forsooth, with his heart given to them, and moved by a longing desire to see them, Narada dropped down on Gandhamadana from a summit of the high mountains of Meru and walked over all the world.
Endued with great speed, he at last went to that spot whereon was situate the retreat of Vadari. Moved by curiosity he entered that retreat at the hour of Nara's and Narayana's performing their daily rites.
He said to himself,-This is truly the retreat of that Being in whom are placed all the worlds including the gods, the Asuras, the Gandharvas, the Kinnaras, and the great snakes.
There was only one forin of this great Being before. That form took birth in four forms for the multiplication of the race of Dharma which have been reared by that god.
How wonderful it is that Dharma has thus been honoured by these four great gods, viz., Nara, Narayana, Krishna and Hari.
In this spot Krishna and Hari lived formerly. The other two, however, viz., Nara and Narayana, are now living here performing penances for the object of increasing their merit.
These two are the highest refuge of the universe. What can be the nature of the daily rites these two perform? They are the fathers of all creatures and the illustrious gods of all beings. Gifted with great intelligence, what is that god whom these two adore? Who are those Pitris whom these two Pitris of all beings worship.
Thinking of this mentally, and filled with devotion towards Narayana, Narada suddenly appeared before those two gods.
After those two gods had finished their adorations to their deities and the Rishis, they looked at the celestial Rishi arrived at their asylum. The latter was honoured with those eternal rites that are laid down in their scriptures.
Seeing that extraordinary conduct of the two original gods in themselves adoring other deities and Pitris, the illustrious Rishi Narada took his seat there, well pleased with the honours he had received.
With a cheerful soul he looked at Narayana, and bowing to Mahadeva he said these words.
In the Vedas and the Puranas in the auxiliary and sub-auxiliary treaties, you are sung with respect! You are unborn and eternal! you are the Creator! You are the mother of the universe! You are the embodiment of Immortality and you are the foremost of all things. The Past and the Future, indeed, the entire universe has been placed on you.
The four modes of life,olord, of which the domestic is the first, continually sacrifice to you who are of diverse forms.
You are the father and the mother and the eternal preceptor of the universe. We know not who is that god or that Pitri to whom you are sacrificing to-day.
This topic is one regarding which nothing should be said. It is an ancient ministry. Your devotion to me is very great. Hence, O twiceborn one, I shall describe it to you according to the truth.
That which is minute, which is inconceivable, unmanifest, immobile, durable dissociated from the senses and the objects of the senses, as well as the (five) elements,—that is called the in-dwelling Soul of all existent creatures. That is known by the name of Kshetrajna. Transcending the three qualities of Sattva, Rajas, and Tamas, that is regarded as Purusha in the scriptures.
From him has originated the unmanifest, O foremost of twice-born ones, endued with the three qualities of Sattva, Rajas, and Tamas. Though really unmanifest, she is called indestructible Nature and lives in all manifest forins.
Know that from her we two have originated. That all-pervading Soul, which is made of all existent and non-existent things, is worshipped by us. Even He is what we adore in all those rites that we perform in honour of the gods and the departed manes.
There is no higher god, or father than He, O twice-born one! He should be known as our Soul. It is Him that we adore.
This course of duties followed by men has, O twice-born one, been laid down by Him. It is his ordinance that we should duly perform all the rites laid down regarding the gods and the departed manes.
Brahman, Sthanu, Manu, Daksha, Bhrigu, Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vashishtha, Parameshthi, Vivaswat, Shoma, Karddama, Kroda, Avak, and Krita, these twenty-one persons called Patriarchs, were first born. All of them obeyed the eternal law of the Supreme God.
Observing all the rites, in full, that were laid down in honor of the gods and the departed manes, all those foremost of twice-born ones acquired all those objects which they sought.
The bodiless dwellers of heaven, itself bow to that Supreme God and through His favour they acquire those fruits and that end which he ordains for them.
This is the injunction of the scriptures that those persons who are freed from these seventeen attributes, who have renounced all facts, and who are divested of the fifteen elements which form the gross body, are said to be Liberated.
The ultimate end of the Liberated is called by the name of Kshetrajna. He is considered as both possessed of, and freed from, all the attributes.
He can be apprehended by knowledge alone. We two have originated from Him. Knowing him in that way, we worship that eternal soul of all things.
The Vedas and all the modes of life, though marked by diversities of opinion, all adore Him with devotion. It is he who, inclined to show favour, confers on them high ends fraught with happiness.
Those persons in this world who, filled with His spirit, become fully and conclusively devoted to him, acquire much higher end, for they succed in entering Him and becoming merged in his self.
I have now, O Narada, described to you what is highly mysterious, moved by the live I bear for you four devotion to me. Indeed, on account of that devotion which you profess towards me, you have succeeded in listening to this my discourse.
I have now, O Narada, described to you what is highly mysterious, moved by the live I bear for you four devotion to me. Indeed, on account of that devotion which you profess towards me, you have succeeded in listening to this my discourse.
Yudhishthira said O Bharata, O grandfather, you opine that a man attains to heaven by virtue of generousity and austerity, but my mind is doubtful on affirming the same. Kindly let me have an adequate solution. kindly tell me which of the two is better, viz., charity or devotion?
Bhishma said Listen to me as I recite the names of the princes who having been devoted to virtue, and having purified their hearts by penances and practiced gifts and other acts of virtue, undoubtedly acquire the different celestial regions.
The Rishi Atreya respected of all, attained, O king, to the excellent celestial regions by importing the knowledge of the limitless Supreme Being to his pupils.
By offering the life of his dear son, for the behoof of a Brahmana king Shibi the son of Ushinara was taken from this world to the celestial regions
Pratardana the king of Kashi, secured to himself unique and eternal fame in this as well as in the other world by giving his son to a Brahmana.
Rantideva, the son of Sangakriti, attained to the highest heaven by duly making gifts to the great Vasishtha.
Devavriddha, too went to the celestial region by giving a hundred ribbed and excellent golden umbrella to a Brahmana for a sacrifice.
The worshipful Ambarisha too, has acquired the celestial region by making a gift of all his kingdom to a highly powerful Brahmana.
King Janamejaya of the solar race, went to the highest heaven by making a gift of earrings, fine vehicles and cows to Brahmanas,
The Royal Sage Vrishadarvi went to the celestial region by making gifts of various jewels and beautiful houses to Brahmanas,
King Nimi of Vidarbha, acquired the celestial region with his sons, friends and cattle by giving his daughter and kingdom to the great Agastya.
The illustrious Rama, the son of Jamadagni, acquired the eternal regions, far beyond his expectation by giving lands to Brahmanas.
Vasishtha, the greatest of Brahmanas, saved all the creatures at a time of great drought when the Rain God did not bestow his grateful showers upon the Earth, and for this deed he has secured eternal bliss himself.
The highlyillustrious Rama the son Dasharatha, acquired the eternal regions by making gifts of riches at sacrifices,
The illustrious Royal Sage Kakshasena went to the celestial region by duly making over to the great Vasishtha the wealth which he had deposited with him.
Forthwith Maruta the son of Avikshita and the grandson of Karandhama, by giving his daughter in marriage to Angirasa, went to the celestial regions.
The highly devout king of Panchala, Brahmadatta, attained the blessed way by giving away a valuable conchshell.
King Mitrasaha ascended to Heaven by giving his favourite wife Madayanti to the great Vasishtha.
Sudyumna the son of Manu, attained to the most blessed regions by duly punishing the high souled Likhita.
The celebrated Royal sage Sahasrachitta went to the blessed regions by sacrificing his dear life for a Brahmana.
The king Satadyumna went to heaven by giving to Mudgala a golden palace filled with all the objects of desire.
Formerly, King Sumanyu by giving to Shandilya heaps of food resembling a hill, went to the celestial region.
The Shalva prince Dyutimat of great effulgence attained to the highest regions by giving his kingdom to Richika.
The Royal Sage Madirashva went to the region of the celestials by giving his slender waisted daughter to Hiranyahasta.
The lordly Lomapada attained all the objects of his desire by giving his daughter Shanta in marriage to Rishyashringa.
The Royal Bhagiratha went to the eternal regions by giving his famous daughter Hansi in marriage to Kautsa.
King Bhagiratha acquired the most blessed regions by giving hundreds and thousands of kine with their young one to Kohala.
These and many other men, O Yudhishthira, have attained to the celestial region, by the merit of their charities and penances and they have also returned from there again and again.
Their fame will last as long as the world will last. I have related to you, O Yudhishthira, this story of those good householders, who have attained to eternal regions by virtue of their charities and penances.
These people have acquired the celestial region by their charities and by performing sacrifices and by procreating children.
O foremost scion of Kuru's race, these men devoted their virtuous intellects to the celebration of sacrifices and charities by always performing acts of charity.
O powerful prince, as night has set in I shall explain to you in the morning whatever doubts may spring up in your mind.
Yudhishthira said The creator has, under his control, the good and the bad, the young and the old the weak and the strong.
The supreme lord gives wisdom to the child and childishness to the wise, developing the seed in a being.
To him (Dhritarashtra) desirous of knowing our strength should you say how matters really stand, having cheerfully held a consultation with a view to knowing the true information.
O son of Gavalgani, going to the Kauravas, you should great king Dhritarashtra of great strength hand touching his feet ask him regarding his health.
And you shall say to him, who will be seated surrounded by the Kurus-The sons of Pandu are living happily solely through your prowess.
It was through your grace, O subduer of enemies, that they thought mere boys obtained a kingdom. First establishing them in the kingdom, do not treat them with carelessness or they would be ruined.
All this kingdom is too much, O Sanjaya, for any body. You should say this speaking on our behalf-Sire, we shall live united; do not go into the clutches of despisers.
In the same way should you bow down your head, on my behalf, to the grandsire of the race of Bharata, Bhishma, the son of Shantanu.
After being greeted, our grandsire should thus be addressed-By you was the race, of Shantanu when about to be involved in ruin, was extricated.
You, who have done this, now do what according to your own opinion, O Grandsire, will enable your grandsons to live in peace and amity with each other.
In the same way should you thus speak to Vidura, the adviser of the Kurus, "O you peaceful one, advice peace, O you well wisher of Yudhishthira."
And then speak to the wrathful prince Duryodhana seated in the midst of the Kurus entreating him again and again.
"The insults you have offered to the blameless Krishna who had been brought to this council hall, we will quietly endure so that the Kurus may not be slaughtered.
The Pandavas will quietly bear similar insults offered before and after that though they are strong enough. All this the Kauravas know.
O amiable one, you sent us into exile with raiment's made of deer skin on. This hardship shall we quietly bear so that the Kurus may not be slaughtered.
O Dushasana, it was at your bidding that Krishna was dragged here by the hair setting at naught the protest of Kunti. That too is forgiven by us.
But o repressor of enemies, we want our due share; O best among men, turn away your avaricious inclination from what belongs to others.
By this means, O king, there shall be peace and good will among each other; give back to us, who are desirous of peace, even one province out of the kingdom.
Give us Avisthala, Vrikasthala, Makandi and Varanavata, with any other village for a fifth and let there be an end of our quarrel over this matter.
O Suyodhana, give but five villages to your five cousins and let there be peace among ourselves and our cousins, O Sanjaya of great wisdom.
Let brother follow brother and let father unite with son. Let the Panchala join the Kurus with a smiling face.
I desire that I shall see the Kauravas and the Panchalas, without any wounds and we shall all establish peace with cheerful hearts, O you best among the race of Bharata.
I am surely ready for peace and to war as well, O Sanjaya. For the acquirement of wealth, am I surely prepared to mild measures and harsh ones.
Akritavrana said: The greatly ascetic Jamadagni devoted himself to the study of the Vedas. Thereupon he performed great austerities. Pursuing a methodical course of study, he got a mastery over the Vedas.
O king, going to the ruler of men, Prasenjit, he asked Renuka in marriage; and the king bestowed her upon him.
Having got Renuka as his wife, that son of Bhrigu came with her to the hermitage; and assisted by her he began to practise asceticism.
Four sons were born of her, Rama being the fifth. Though the youngest, Rama became superior to all in merit.
Once upon a time when her sons had all gone away to gathering fruits, Renuka of rigid vows went to bathe. saw
O king, when, she was going at pleasure, Renuka Chitraratha, the king of Martikavata. Seeing the king adorned with garlands of lotus sporting in the water with his wives, Renuka was filled with desire.
Being unable to control her this unlawful desire, she became polluted; she then returned to the hermitage much frightened at heart.
Having seen her deprived of the lustre of chastity and full of giddiness, that greatly effulgent and mighty Rishi reproached her by crying “fie".
There came then the eldest of Jamadagni's son, named Rumanvan and then Sushena, then Vasu and then Vishvavasu.
The exalted Rishi one after the other asked them to kill their mother. But they were confounded and could not utter a word.
Then he cursed them in great anger; and having been thus cursed they lost their sense and became like inanimate objects. They became in conduct like beasts and birds.
Then that slayer of hostile heroes, Rama, came to the hermitage last of all. To him said the greatly ascetic, the mighty armed Jamadagni,
“O son, kill your this sinful mother without the least compunction.” Thereupon Rama took up an axe and cut off his mother's head.
O great king, the anger of the illustrious Jamadagni was then suddenly appeased; and being much pleased he thus spoke,
"O child, O virtuous man, you have performed this difficult task at my bidding. Ask me, I shall grant you whatever you desire in your heart.” There upon he asked that his mother might be restored to life, that he might not be haunted by the remembrance of this cruel deed, that he might not be touched by any sin and that his brothers might be restored to their former state that he might be unrivalled in battle and that he might obtain long life. O descendant of Bharata, the greatly ascetic Jamadagni granted him all that he desired.
O lord, once at a time when his sons had again gone out (to gather fruits), the mighty son of Kirtavirya, the king of the country near the sea-shore, came to the hermitage.
When he came to the hermitage, he was hospitably received by the Rishi's wife. But proud of prowess, he was not pleased with the reception. By force and in defiance of all resistance, he seized and carried off from the hermitage the chief cow whose milk supplied the sacred Ghee, not at all heeding the loud lowing of her calf. And he wantongly pulled down the trees of the forest.
When Rama came home, his father told him all that had happened. And seeing the calf lowing piteously, Rama became exceedingly angry.
He rushed towards the son of Kartavirya who was under the shadow of death. The slayer of the hostile heroes, the descendant of Bhrigu, displayed his prowess in battle. O king, with sharpened arrows which were shot from a beautiful bow, he cut down Arjuna's one thousand arms each of which was like a massive iron bolt (for barring the door).
Being under the shadow of death, he was overpowered by Rama. Then the relatives of Arjuna, with their wrath excited against Rama.
Rushed at Jamadagni (one day, when Rama was absent from the hermitage. Although he was powerful they killed him for he was engaged in asceticism.
O Yudhishthira, attacked by them he again and again piteously uttered the name of Rama. The sons of Kirtavirya pierced Jamadagni with their arrows; and having thus persecuted their enemy, they went their way. When they had gone away and when Jamadagni had breathed his last. Rama, the descendant of the Bhrigu's race, came back to the hermitage with fuels for religious rites. The hero saw his father who had been killed. Being exceedingly grieved, he lamented for the sad fate that had befallen his father.
Vaishampayana said “Having said to that foremost of all wielders of weapons, viz., that delighter of all the Yadavas, got on his excellent car, well furnished with all sorts of powerful weapons.
Two pairs of best horses of the Kamvoja breed were yoked to that car and they were adorned with garlands of gold. The Dhur of that best of cars was of the colour of the morning sun.
On the right was yoked and horse known as Shaivya; on the left was placed Sugriva; the who Parshni was drawn by two others called Meghapushpa and Valahaka.
There was on that car celestial standard adorned with gems and gold and made by the celestial Architect, and standing high like the Maya of Vishnu.
Upon that standard was Vinata's son, Garuda, that enemy of snakes perched on the standard-top of of Keshava is the embodiment of truth.
The Hrishikesha, that foremost of all bowmen, got upon that car. After him Arjuna of irresistible deeds and Yudhishthira the king of the Kurus, got upon the same car,
Seated on that car. by the side of that Dasharha's hero, who held the bow called Sharnga, the two sons of Pandu shone highly beautiful, like the two Ashvins seated by the side of Vasava.
Making them got on that car of his which was adored by all the world, the Dasharha hero urged those best of fleet horses.
Those horses then suddenly ran taking after them that excellent vehicle ridden by the two sons of Pandu and by that foremost of Yadu's race.
Greatly quick-coursing, as those animals, were, bore away the wilder of Sharnga, a loud noise was caused by their motion, like that of birds passing through the air.
Running very quickly, they soon met, O foremost of Bharata's race, the mighty bowman Bhimasena in whose wake they had followed.
Although those great car-warriors met Bhima, they could not stop that son of Kunti, for filled with anger, he proceeded fiercely towards the enemy.
Before the very presence of those illustrious and firm bowmen, Bhima, by means of his very quick-coursing horses, proceeded towards the bank of the river Bhagirathi.
he saw the great and illustrious and darkcomplexioned and island-born Vyasa sitting near the edge of the water encircled by many Rishis.
And he also saw Drona's wicked son sitting by them, covered with dust, clad in a piece of cloth made of Kusha grass, and smeared all over with clarified butter.
Taking up his bow with arrows on it, the mighty-armed Bhimasena, the son of Kunti, rushed towards Ashvatthaman, and said, 'Wait, wait!'
Seeing that terrible bowman coming towards him bow in hand, and his tow brothers on Janarddana's car, Drona's son became exceedingly anxious and thought his end was night. Never to be depressed, he thought of that high weapon which he had obtained form his father.
He then took up a blade of grass with his left hand. Overcome with misfortune, he inspired that blade of grass with proper mantras and converted it into that powerful celestial weapon.
Unable to bear the arrows of the Pandavas and the presence of those wielders of celestial weapons, he cried in anger saying,-For the destruction of the Pandavas.'
Having said these words, O foremost of kings, the brave son of Drona discharged that weapon for stupefying all the worlds.
A fire then was begotten of that blade of grass, which appeared capable of destroying the three worlds like the all-destroying Yama at the end of the cycle."
Vaishampayana said Seeing the king, who had become so, of frightful appearance, wearing a long beard smeared with the blood of human beings, the Brahmana Utanka, O king, did not become moved.
That highly energetic monarch, inspiring terror in every breast and loO king like a second Yama, rising up addressed Utanka, saying, ‘By good luck, O best of Brahmanas, you have come to me at the sixth hour of the day when I am in search of food.
Utanka said O king, know that I have come here in course of my wanderings for the sake of my preceptor, The wise have said that while one is engaged for the sake of one's preceptor, one should not be injured.
The king said O best of Brahmanas, food has been ordained for me at the sixth hour of the day. I am hungry. I cannot, therefore, allow you escape today.
Utanka said Let it be so, O king! Let this agreement be made with me! After I have ceased to wander for my preceptor I shall once more come and put myself within your power.
I have heard, O best of kings, that the object I seek for my preceptor is under your control, O king, therefore, O king I beg you for it.
You every day give many foremost of gems to superior Brahmanas. You are a giver, O king, from whom gifts may be accepted. know that I too am a worthy object of charity present before you, O best of kings.
Having accepted from you in gift that object for my preceptor, which is under your control, I shall, O king, on account of my agreement, once more come back to you and put myself under your power. I assure you truly of this. There is no falsehood in this. Never before have I spoken any falsehood, no not even in jest! What shall I say then of other occasions?
If the object you seck for your preceptor is capable of being placed in your hands by me. If। I be considered as one from whom a gift may be accepted, do you then say what that object is!
Utanka said O foremost of men, O Saudasa, in my estimation you are a worthy person from whom gifts may be accepted. I have, therefore, come to you for begging of you the jewelled earrings (worn by your queen).
Saudasa said Those jewelled ear-rings, O learned and twice-born Rishi, belong to my wife. They should be asked from her. Do you therefore, solicit some other things froin me. I shall give it to you, O you of excellent vows!
Utanka said If we be considered as any authority, do you cease then to urge this pretext. Do you give those jewelled ear-rings to me. Be truthful in speech, O king.
Vaishampayana said, Thus addressed, the king once addressed Utanka and said to him, Do you, at my word, go to my venerable queen, O best of men, and ask her saying, Give!' She of pure Vows, thus begged by you will certainly, at my command, give you, O foremost of twice-born persons, those jewelled ear-rings of hers without doubt. more
Utanka said Where, O king, shall I be able to meet your queen? Why do you not yourself go to her?
Saudasa said You will find hier today near a forest fountain. I cannot see her today as the sixth hour of the day has come.
Vaishampayana said, Thus addressed, Utanka, O chief of Bharata's race, then left that place. Seeing Madayanti, he informed her of his object.
Hearing the order of Saudasa, that lady of large eyes replied to the highly intelligent Utanka, O Janamejaya, in these words.
It is even so, Otwice-born one. You should, however, O sinless one, assure me that you do not say what is untrue! You should bring me some signet from my husband.
These celestial ear-rings of mine, made of rich gems, are such that the celestials and Yakshas and great Rishis always watch for opportunities for taking them away.
If placed at any time on the Earth, this costly article would then be stolen by the Nagas. If worn by one who is impure on account of eating, it would then be taken away by the Yakshas. If the wearer falls asleep, the celestials would then take them away.
O best of Brahmanas, these ear-rings are capable of being taken away when such opportunities come, by celestials and Rakshasas and Nagas, if worn by a careless person.
O best of twice-born ones, these ear-rings, day and night, always produce gold. At night, they shine brightly, attracting the rays of stars and constellations.
O holy one, if worn by any one, he would be freed from hunger and thirst and fear of every sort. The wearer of these ear-rings is freed also from the fear of poison and fire and every kind of danger.
If wom by one of short stature, these become short. If worn by one of tall stature, these grow in size.
Even of such virtucs are these ear-rings of mine. they lauded and honoured everywhere. Indeed, they are known over the three worlds. Do you, therefore, bring inc some sign. are
Janamejaya said "This history, O Rishi, that I have heard from you is highly wonderful, namely this detailed description of the installation according to due rites of Skanda.
O you having asceticism for your wealth, I consider myself cleansed by having listened to this account. My hair stands on end and my mind has become cheerful.
Having heard the history of the installation of Kumara and the destruction of the Daityas, I have been greatly pleased, I feel a curiosity, however, regarding another subject.
How was the king of the waters installed by the celestials in that Tirtha formerly. O best of men, tell me all that, for you are highly wise and are skilled narrator.
Vaishampayana said "Listen, O king, to this wonderful history as it took place in a previous Kalpa. In days of Yore, in the Satya Yoga, O king, all the celestials, duly approaching Varuna, said to him these words.
As Indra the king of gods always protects us from every fear, similarly be you the Lord of all the rivers.
You always live, ogod, in the Ocean, that home of Makaras. This Ocean the lord of rivers, will then be under you.
You will then increase the decreases with Soma!-Varuna answered them saying-"Let it be so.'
All the celestials then assembled together, made Varuna living in the Ocean the Lord of all the waters, according to the rites sanctioned by the Scriptures.
Having installed Varuna as the Lord of all aquatic animals and worshipping him duly, the celestials, returned their respective habitations.
Installed by the celestials, the illustrious Varuna began to duly protect seas and lakes and rivers and others reservoirs of water as Indra protects the gods.
Bathing in that Tirtha also and giving away various kinds of presents, Baladeva, the destroyer of Pralamba, endued with great wisdom, then proceeded to Agni Tirtha, where to the cater of the clarified butter, disappearing from the view, became concealed within the entrails of the Shami word.
When the light of the words thus disappeared, O sinless one, the gods then went to the Grandsire of the universe.
And they said-"The worshipful Agni has disappeared. We do not know the reason. Let not creation go to destruction. Create fire, O powerful Lord?"
Janamejaya said "For what reason did Agni, the Creator of all the worlds, disappear? How also was he found out by the celestials? Tell me all this fully."
Vaishampayana said The highly powerful Agni became very much frightened at the curse of Bhrigu, Concealing himself within the entrails of the Shami wood, that worshipful god disappeared from the view.
Upon the disappearance of Agni, all the gods led by Vasava, in great affliction, searched for the missing god.
Finding Agni then, they saw that god lying within the entrails of the Shami wood,
The celestials, O foremost of kings, with Brihaspati at their head, having found out the god, became very glad with Vasava amongst them.
They then returned to their respective abodes. Agni also, from Bhrigu's curse, became an cater of everything as said by the Brahmavadin.
The intelligent Balarama, having bathed there, then went to Bramhayoni where the worshipful Grandsire of all the worlds had created the world.
Formerly the Lord Bramhan having with all the gods bathed in that Tirtha, created all the Tirthas according to due rites, for the celestials.
Bathing there and distributing various kinds of gifts, Baladeva then proceeded to the Tirtha called Kaurava where the powerful Ailavila, having practised severe austerities, became the king of riches.
While he dwelt there (practising austerities), all kinds of wealth and all the precious gems, came to him of their own accord. Baladeva, having gone to that Tirtha and bathed in its waters, distributed immense wealth amongst the Brahmanas with due rites.
Rama saw at that spot the excellent woods of Kuvera. In days of yore, the great Kuvera the king of the Yakshas, having practised the severest austerities there, obtained many boons.
There were the lordship of all riches, the friendship of powerful Rudra, the status of a god, the rcgency over a particular quarter (the north) and a son named Nalakuvara. These the king of the Yakshas speedily obtained there.
The Maruts, coming there, installed him duly (in his sovereignty). He also obtained for a vehicle a well-equipt cclestial car, fleet as thought, as also as all the prosperity of a god.
Bathing in that Tirtha and giving away immense wealth, Vala using white unguents thence went speedily to another Tirtha.
Abounding in various creatures, that Tirtha is known by the name of Badarapachana. There the fruits of every reason are always available and flowers and fruits of every kind always abundant."
Narada said: Thereupon the tranquil and self-restrained celestials Rishi, Siddhas and the Paramhansas, became exceedingly sorry on seeing that great massacre.
Being moved by compassion, they with their passions, senses and souls under complete control, went to the abode of the Grandsire.
They then saw the Grandsire seated with the celestials, surrounded by the Siddhas and the Brahmarshis.
There was the Deity Mahadeva (Shiva), there was Agni with Vayu. There were Chandra, Aditya, Indra and the Rishis devoted to the contemplation of the Supreme. (There were) the Vaikhanasas, the Balkhilyas, the Vanaprasthas, the Marichipas, the Ajanma, the Avimudas and many other greatly effulgent ascetics. All the Rishis came to the Grandsire and those great Rishis all approached him with sorrowful hearts. They represented to him all the acts of Sunda and Upasunda. The celestials and the great Rishis told the Grandsire of the universe in details what they had done and how and in what order they had done it. They all pressed the matter to the Grandsire and the Grandsire, having heard what they said, reflected for a moment and settled what ought to be done. Resolving to kill them, he summoned Vishvakarma.
Seeing Vishvakarma, the Grandsire commanded him saying, “O great ascetic, create a damsel who will be captivating to all hearts?"
Bowing down to the Grandsire and receiving his command with reverence, he created a celestials damsel after good deal of thought.
Vishvavita (Vishvakarma) first collected whatever handsome there was in mobile or immobile things in the three worlds.
He placed millions of gems on the body of the damsel. The celestials beauty that he created was a mass of gems and jewels.
She was created by Vishvakarma with good deal of care. She became matchless in beauty amongst the women of the three worlds.
There was not the minutest part of her body which by its wealth of beauty did not rivet the gaze of the beholder directed towards it.
She was like Lakshmi himself; and that extraordinarily beautiful damsel captivated the eyes and hearts of all creatures.
Because she was created with the portions of every gem in every minute portion, the Grandsire gave her the name of Tilottama.
She bowed down to Brahma and spoke to him with joined hands, “O lord of creatures, what task am I to accomplish and for what purpose am I created?"
The Grandsire said : O Tilottama, go to the Asuras, Sunda and Upasunda. O amiable girl, tempt them with your desirable beauty.
Act in such a way that as soon as they saw you they may quarrel with each other in consequence of your wealth of beauty.
She promised to do it; and bowing down to the Grandsire, she walked round the celestials assembly.
The illustrious Deity (Brahma) was then sitting facing eastwards; Mahadeva (Shiva) also was sitting facing eastwards; all the other celestials with their faces northwards and the Rishis with their faces towards all directions.
When she was walking round the assembly, Indra and the illustrious Sthanu (Shiva) alone succeeded in preserving their tranquility of mind.
Because he (Shiva) was very much desirous of seeing her, therefore when she came at his side, another face came out on the southern side of his body with eyes like fullblossomed lotuses.
When she came behind him, another face appeared on his western side; and when she came on the northern side, a fourth face appeared on his northern side. Indra also came to have one thousand eyes before, behind and on his flanks, each large and reddish.
Thus in days of yore, Sthanu (Shiva) the great Deity, came to have four faces and the slayer of Vala (Indra) one thousand eyes.
All the celestials and the Rishis turned their faces to that direction where Tilottama went in her walking round the assembly.
Except those of the Deity, the divine Grandsire, the eyes of all those illustrious begins fell on her body.
When that great beauty went away, the celestials and the great Rishis regarded the task already accomplished.
After Tilottama had departed, the First Cause of the creation (Brahma) sent away all the celestials and the Rishis.
Vaishampayana said Sanjaya, having heard the words of king Dhritarashtra, to Upaplavya to see the sons of Pandu of illimitable strength.
And having reached the presence of king Yudhishthira the son of Kunti, the son of Suta (caste) first made his obeisance and then said-
And Sanjaya the son of Gavalgana and the son of a Suta (caste) cheerfully said to him who had created no enemies. It is fortunate, O king, that I see you without decease, having friends and equal to the great Indra.
The aged and wise king Dhritarashtra the son of Ambika, asks about your health. Is Bhima the foremost among the sons of Pandu well and is Dhananjaya so are these two sons of the king of Madri,
How is the princess Krishna, the daughter of Drupada, who is truthful, wife of a hero, with her sons, that spirited lady for whose benefit you pray for (the accomplishment of your fondest wishes) O son of Bharata, O you of good desires?
Yudhishthira said O son of Gavalgana, O Sanjaya, you are welcome. We are delighted at seeing you. In return to know about your health. I am well with my younger brothers. O you learned man.
Having after a long time, heard the news of the health of the aged king of the Kurus, O Suta and having seen you, O Sanjaya, am I so pleased that regard as having seen the king himself.
Our grandsire is aged, wise, great in wisdom and endued with every virtue. Is this Bhishma, the son of Kunti, in health? Is he of the same habits, as in days of old?
Is the large-minded king Dhritarashtra, the son of Vichitravirya, well along with his sons. Is the great king Balhika, the son of Pratipa, O you learned son of Suta (caste).
Is Somadatta, well? How are Bhurishrava, Satyasandha, Shalya, Drona and Kripa, the twice born with his sons, all endued with great qualities? How are these? Are they without illness?
All the foremost bowmen in the world have, O Sanjaya, side with the Kurus and so have the foremost of all those who are endued with great wisdom and know all sciences and can wield the bow in the world.
Do these wielders of the bow get honours? Are they without disease in whose kingdom worth seeing lives the well-behaved son of Drona endued with great qualities?
Is the very wise prince Yuyutsu, the son of (Dhritarashtra by) the Vaishya lady in health? Is the minister Karna in health whose advice the dull-headed Suyodhana follows?
Are the aged ladies the mothers of the sons of Bharata and the slave-wives of the great one, O Suta and daughter-in law, sons, sister' sons and daughter' sons in peace?
Dose the king grant suitable annuities to the Brahmanas as in former days? Have the sons of Dhritarashtra discontinued the annuities granted by me the twice-born, O Sanjaya?
Dose the king Dhritarashtra, with his sons, treat with contempt the Brahmanas when they commit breaches of law? Dose he treat with lightness the provision for Brahmanas which is the road to heaven?
This light has been instituted by Providence for the good of beings in this world. If those dull-headed ones do not treat with forbearance their short-comings will the sons of Kuru meet with ruin.
Dose the king Dhritarashtra with his sons make provisions for his group of ministers. Are there no enemies in the disguise of well wishers combined for their ruin?
Do all those sons of Kuru tall of crimes committed by the sons of Pandu? Do Drona and hero Kripa with his sons speak of our crimes.
Do all the sons of Kuru speak of Dhritarashtra, with his sons as their king? Do they, when they see a band of highway men assembled, remember in battle (Arjuna).
Do they remember, the arrows shot from the Gandiva bow by means of the string of the bow and dexterity of the hands, the former shaking often and again and making a noise like the roaring of the clouds and flying swiftly.
I have not seen in this world any warrior who is superior to Arjuna or even equal to him, who with single effort, can send out sixty one whetted arrows with good feathers and with sharp edges.
Bhimasena is strong indeed with the mace in hand and makes a large number of enemies in an army tremble with fear as an elephant does in a place abounding with reeds. Do they remember him?
Sahadeva, the son of the king of Madri, conquered the combined Kalingas and Dantakura by (shooting arrows with) his right and left hands; do they remember this strong one?
In days of was Nakula sent to conquer the Shibis and the Trigartas. This is within your knowledge. O Sanjaya, they subjugated the western countries. Do they remember these sons of the king of Madri.
The defeat that they met with in the forest named when ill advised they went there and when Bhimasena and Arjuna faced these dull headed ones who were imprisoned by the enemy.
Where I protected Arjuna, in the rear and Bhimasena protecting the rear of the two sons of the king of Madri and where the wielder of the Gandiva bow issued out uninjured after rendering the enemy depressed do they remember?
It is not by a single good deed that we can be happy in this world, O Sanjaya, when with all our endeavors are we unable to win over the son of Dhritarashtra.
Bhishma said After the expiration of that night, and that best of Brahmanas had left the house, Gautama issuing from his house, began to proceed towards the sea, O Bharata.
On the way he saw some sea-faring merchants. With that caravan of merchants he proceeded towards the sea.
It so took place, however, O king, that large caravan was attacked, while passing through a mountain valley, by an infuriate elephant. Almost all the persons were killed.
Somehow escaping from the great danger, the Brahmana fled towards the north for saving his life, not knowing where he went.
Separated from the caravan and gone to a great distance, he began to travel alone in a forest, like a Kimpurusha.
At last coming upon a road leading towards the ocean, he travelled on till the reached a charming and heavenly forest filled with blossoming trees.
It was adorned with mango trees which carried flowers and fruits throughout the year. It appeared like the garden of Nandana (in heaven) and was inhabited by Yakshas and Kinnaras.
It was also decked with Shalas Palmyras, Tamalas, and with clusters of black aloes, and many large sandal trees.
Upon the charming tablelands that he beheld there, fragrant with perfumes of various kinds, birds of the best species were always heard to send out their sweet notes.
Other birds, called Bharundas and having faces like human beings, and those called Bhulingas, and others belonging mountainous regions and to the sea, poured forth their sweet notes.
Gautama went through that forest, listening, as he went, to those delightful and charming notes of nature's songsters.
On his way he saw a very charming and level spot of land covered with golden sands and resembling heaven itself, O king, in its beauty.
On that plot was huge and beautiful banian with a spherical top. Having numberless branches which wore like the parent tree in beauty and size, that banian looked like an umbrella set over the plain, to
The spot underneath that beautiful tree was drenched with water perfumed with the most fragrant sandal. Highly beautiful and abounding with sweet flowers all around, the spot appeared like the court of the Grandfather himself.
Seeing that charming and peerless spot, filled with blossoming trees, sacred, and looking like the house of a very god, Gautama was highly pleased.
Arrived there, he sat himself down with a delighted mind. While sitting there, O son of Kunti, a swect, charming, and auspicious breeze, carrying the perfume of many kinds of flowers, began to blow softly, cooling the limbs of Gautama and filling him with divine pleasure, O king.
Fanned by that sweet-scented breeze, the Brahmana became refreshed, and for the pleasure he felt ho soon fell asleep. Meanwhile the sun set behind the setting hills.
When the shining luminary entered his chambers in the west and the evening twilight came, a bird that was the best of his species, returned there, which was his home, from the regions of Brahinan.
His name was Nadijangha and he was a great friend of the Creator. He was a prince of Cranes; endued with great wisdom, and a son of (the sage) Kashyapa.
He was also known widely on Earth by the name of Rajdharman. Indeed, he excelled every one on Earth in fame and wisdom. The child of a celestial maiden, endued with great beauty and learning, he shone like a celestial.
Decorated with the many ornaments that he wore and that were as brilliant as the sun himself, that child of a celestial girl shone in great beauty.
Seeing that bird arrived there, Gautama was stricken with wonder. Worn out with hunger and thirst, the Brahmana began to look at the bird from desire of killing him.
Rajdharman said Welcome, O Brahmana! By good luck have I got you to-day in my house! The sun is set. The evening twilight has came.
Having come to my house you are to-day my dear and excellent guest! Having received my adorations according to the rites laid down in the scriptures, you may go where you like tomorrow morning.
Bhima said Riding on the chariot formerly ridden by Bharata, Ishana, Indra and Varuna, Arjuna and Krishna have proceeded to battle! They can have no fear.
However, placing your command on my head, behold, I proceed. do not give way to grief. Returning, I shall bring you intelligence of those foremost of men.
Sanjaya said Having thus spoken, the highly powerful Bhimasena prepared to go having over the charge of protecting Yudhishthira to Dhrishtadyumna and other friends of the Pandavas.
The puissant Bhima then addressing Dhrishtadyumna said these words. "O mightyarmed one, it is all known to you, that Drona the mighty car-warrior.
Is ever watchful for capturing the very virtuous king Yudhishthira. O son of Prisata, when I am gone, there should be no other duty of yours.
Graver than that which enjoins you to look after the king-a duty which is vitally important to ourselves. King Yudhishthira, the son of Pritha, has commanded me to go. I venture not to contradict him.
Now I am proceeding to the spot where the doomed ruler of the Sindhus is. It is my duty to carry out the commands of the very virtuous king Yudhishthira to the very letters.
I am proceeding in the track of my brother and that intelligent scion of the Satvata race, namely Satyaki. So today, do you protect king Yudhisthira the son of Pritha in battle, exerting to the best of your prowess.
This indeed should be your foremost duty in the course of this fight." O mighty monarch, Dhrishtadyumna then replied to Vrikodara
“I will do, O Pritha's son, what you desire me to do. Go you with your heart at rest. Without slaying Dhrishtadyumna in battle, Drona.
Will never succeed in humiliating king Yudhishthira the virtuous," Thereafter making the charge of protecting the royal son of Pandu over to Dhrishtadyumna.
And saluting his superiors and elder brother, Bhima proceeded in the track of Phalguna. That son of Kunti was then, O Bharata, embraced by the virtuous king Yudhishthira.
The latter then smelt the crown of his head and pronounced blessings on him. Then circumambulating hosts of Brahmanas gratified and worshipped with presents.
And touching the eight kinds of auspicious articles and drinking Kailataka honey, that hero with his eyes rolling and red in intoxication, felt his strength to be doubled.
The Vipras performed propitiatory rites for his benefit. Omens indicative of victory greeted his sight. Beholding these indications he experienced the pleasures of victory in anticipation.
Auspicious winds began to blow indicating his success in the coming encounter. Then the mighty-armed Bhimasena covered with armour, graced with beautiful ear-rings.
Adorned with Angadas and his hands protected with leathern gloves mounted on his car. His precious armour made of steel and adorned with gold.
Looked beautiful like a mighty cloud fringed with streaks of lightning. Attired beautifully in yellow, red, white and sable garments.
And with his neck protected with a neckprotector, he looked beautiful like a mass of cloud bearing the bow of Indra (rainbow). When Bhima was on the point of proceeding to battle against your troops.
The fierce blare of the conch Panchajannya, O ruler of men, was once more heard. Hearing that dreadful blast capable of inspiring terroi into the three worlds.
The very virtuous king Yudhishthira onca more addressing Bhima of mighty arms said "Hark the sound of the conch (water-born blown by the foremost of the Vrishni race.
Reverberating through the terrestrial an the aerial regions! Surely Savyasachin havin been involved in great danger.
The wilder of the mace and the discus battling with the Kurus! Surely numero auspicious omnens are today being seen by mic nerable Kunti and Drupadi and Subhadra and 1 their friends. Therefore, O Bhima, at the top your speed, proceed to the spot where hananjaya is.
O son of Pritha, the cardinal and subsidiary uarter appear to me to be void in consequence f my unsatisfied desire to see Dhananjaya and lat hero of the Satvata race."
Then Vrikodara was repeatedly urged on by lis elder brother, with the words “Proceed 'roceed.” Therefore o king, that highly juissant son of Pandu namely Bhimasena.
Covering his fingers with protectors made of leather, took up his bow. Urged on by his elder brother, that brother Bhimasena devoted as he was to the interests of his brothers.
Caused drums to be struck up. Then he blew his conch with great force and uttering his war-cries, began to twang his bow.
With that sound, causing the hearts of his enemies to be depressed, he rushed upon the foe, assuming a dreadful aspect.
Fleet steeds, obedient to the reins and of the foremost breed, neighing furiously, bore him. Those steeds of the fleetness of wind or the mind, were driven by Visoka himself.
Drawing and rubbing and stretching with his hands the string of his bow, that son of Pritha began to crush and kill the vanguard of the enemy.
Then as that mighty-armed one proceeded onwards, the Panchalas together with the Somakas, all endued with heroism, followed him from behind, like the celestials following Maghavat.
Then, O mighty monarch, the brothers, Dussala, Chitrasena, Kundavedhi, Vivinsati, Drumukha, Dussaha, Vikarna, Sala, Vindu and Anuvindu, Sumukha, Dirghavahu, Sudarsana, Mandurakas, Suhasta, Susena, Dirghavahu, Abhaya, Raudrakaman, Suvarman and Durvimochana, approaching Bhimasena, surrounded him from all sides.
Those foremost of car-warriors, those heroes and their following troops fighting heedfully and falling upon Bhimasena appeared highly beautiful.
Then that mighty car-warrior endued with heroism was surrounded by those warriors. Beholding them, the son of Kunti the highly powerful Bhimasena.
Furiously fell upon them like a lion attacking other inferior animals. Then those heroes displaying mighty weapons of celestial make.
Covered Bhima with their arrows like the clouds covering the sun. Passing through all those divisions, Bhima then rushed against that of Drona.
Then he poured his arrowy shower on the elephant division that was stationed in the front.
The son of the wind-god, mangling in no time that division of elephants, with his shafts, caused it to give way in all directions. Like beasts terrified at the roar of a Sarabha in the forest.
Those elephants began to fly away uttering distressful cries. Transgressing that division, he quickly assailed that of Drona.
Him then the preceptor checked like the continent checking the surging waves of the ocean; and then the latter smilingly pierced the former on the forehead with a Naracha.
Thereupon that son of Pandu appeared beautiful like the sun shooting his rays only in an upward direction. Then the Preceptor considering that, like Phalguna.
Bhima would also worship him, addressed the latter saying-'O Bhimasena, you shall never succeed in penetrating into the host of your enemies.
Without, in the first instance defeating myself, O mighty one, who is now your foe. It was with my permission that your younger brother, with Krishna, has penetrated into this array.
But you shall never be able (of allowed) to enter into this division of mine." Thereupon the dauntless Bhima, hearing those words of the preceptor.
And waxing worth, quickly replied to Drona with his eyes looking like burnished copper-"O vilest of Brahmanas, it cannot be that Arjuna has entered this array with your permission. He is invincible and is competent even to penetrate through the army of Shakra himself. It was only for honoring you that he offered you worship.
But, O Drona, I am no lament Arjuna. I am Bhimasena your enemy. We used to regard you as our father, preceptor and friend and we were like your sons.
Thinking thus we used to humble ourselves to you. But as you speak such words today, it seems that all that has been changed.
If you take yourself to be our enemy, let it be as you think. Myself am Bhima and shall do towards you what should be done towards you what should be done towards a foe."
Then Bhima whirling his mace that resembled the mace of the Destroyer, let it go, O king, at Drona; but Drona had quickly jumped down from his car.
The mace then crushed Drona's chariot with his horses, charioteer and standard; then Bhima grinded numerous warriors, like the tempest crushing mighty trees.
But once more your sons surrounded that foremost of car warriors. Meanwhile that foremost of smiters, Drona mounting on another car.
Stationed himself at the gate of the array ready to fight with Bhima. O mighty monarch, thereupon the puissant Bhimasena waxing worth.
Covered the car division that was then placed before him, with a downpour of arrows. Then those mighty car-warriors, your sons, thus wounded in battle.
Endued as they were with great strength, fought on with Bhima, inspired with the hope of victory. Then Dushasana excited with wrath, hurled a lance at Bhima. Desirous of slaying the son of Pandu, he then threw that lance at the former-lance that was made entirely of steed and that was exceedingly sharp. Then the mighty lance hurled by your son when it was coursing towards Bhima.
Was cut in twain by the latter and that appeared indeed very wonderful. Then the son of Pandu endued with great prowess, with three sharp arrows, slew the three warriors, Kundavedhin, Susena and Dirghanetra. Then again he slew the heroic Manduraka the bravest of your sons and the enhancer of the glory of the Kurus, then Bhima with another three arrows slew three other of your sons viz., Abhaya, Rudrakarman and Durvimochana.
Thus slaughtered by the puissant Bhima, your sons, O mighty monarch. Once more surrounded Bhima that foremost of smiters,
Then they poured their arrows of Pandu's son of fearful deeds like clouds drenching the mountain breast with their contents at the end of summer. Like a mountain receiving a shower of stones, the son of Pandu then received that arrowy shower and that slayer of foes was none the less worse for it. Then the son of Kunti, as if smiling, dispatched with his arrows, Vinda and Anuvinda together with Suvarman to the abode of death. Then, O foremost of the Bharatas, he pierced in battle, your heroic son Sudarsana, who fell down and died on the spot. Then in no time, the son of Pandu, casting his eyes on all directions, began to agitate that car-host with his (fierce) arrows. Then like a herd of deer, terrified at the loud clatter of ear-wheels.
Your sons, O ruler of men, began to desert their ranks; and afflicted with the fear of Bhima, they fled with all the speed at their command.
The son of Kunti pursued that mighty army of your sons from behind and, O king, he began to pierce the Kaurava hosts right and left.
O mighty monarch, your soldiers then thus slaughtered by Bhima, shunning him began to fly away, urging their excellent steeds to the top of their speed.
Vanquishing them in battle, the highly puissant Bhimasena that son of Pandu, sent up a loud war-cry and began to strike his palms against his arms.
The mighty Bhima then having caused that great slapping sound and there by striking terror into the host of the enemy and slaying many best warriors and passing through that division, hied towards of division of Drona.
This Being is not the god of the fire, he is not an Asura. Nor is he a Naga. he is a Brahmana who has attained to heaven on account of his having been crowned with success in the observance of the vow called Unccha.
This person had lived upon fruit and roots and upon the fallen leaves of trees. He had sometimes lived upon water, and sometimes upon air alone, passing his devas with concentrated soul.
The god Mahadeva had been propitiated by him with constant recitation of the Samhitas. he had tried to perform those deeds which lead to heaven. Through the merits of those acts he had now attained to heaven.
Without riches and without desire of any king he had observed the vow called Unccha with regard to his food. This learned Brahmana, ye Nagas, had been devoted to the good of all creatures.
Neither gods, nor Gandharvas, nor Asuras, nor Nagas, can be considered as superior to those creatures who attain to this excellent end of coming into the solar disc. Even such, 0 twice-born one, was the wonderful incident that I saw on that occasion.
That Brahmana, who was crowned with success by the observance of the Unccha vow and who thus obtained an end that persons crowned with ascetic success gain. to this day, Otwice-born one, goes round the Earth, staying in the disc of the Sun. crowned with ascetic success gain. to this day, Otwice-born one, goes round the Earth, staying in the disc of the Sun.
Arjuna said You should explain Brahma to me, that which is the highest object of knowledge. Through your favour, my mind is delighted with these subtle disquisition's.
Vasudeva said Regarding it is recited the old discourse between a preceptor and his disciple on the subject of Brahma.
Once on a time, O destroyer of enemics, an intelligent disciple questioned certain Brahmana of rigid vows who was preceptor, as a he was scated, saying-What, indeed, is the highest good?
Desirous of acquiring that which forms the highest good, I throw myself at your fect, O holy one! O learned Brahmana, I solicit you, bending my head, to explain to me what I ask.
To that disciple, O son of Pritha, who said So, the preceptor said, O twice-born one, I shall explain to you everything about which you may have any doubts.
Thus addressed, O foremost one of Kuru's race, by his preceptor, that disciple who was greatly devoted to his preceptor, spoke as follows, with joined hands. Do you hear what he said, O you of great intelligence.
Whence aim I? Whence are you? Explain that which is the highest truth. From what source have originated all creatures mobile and immobile?
By what do creatures live? What is the limit of their life? What is truth? What is penance, O learned Brahmana? What are called qualities by the good?
What paths are to be called auspicious? What is happiness? What is sin? O holy one, O you of excellent vows, you should answer these questions of mine, O learned Rishi, correctly, truly, and accurately. Who else is there in this world than you who is capable of answering these questions?
Do you answer them, o foremost of all persons knowing duties! My curiosity is great. you are celebrated in all the worlds as one well-skilled in the duties about liberation.
There is none else save you who can remove all kinds of doubts. Afraid of worldly life, we have become desirous of acquiring Liberation.
Vasudeva said To that disciple who had humbly sought his instruction and put the questions duly. Who was devoted to his preceptor and endued with tranquillity, and who always acted in a manner that was agreeable (to his instructor), who lived so constantly by the side of his instructor as to have almost become his shadow, who was selfcontrolled and who had the life of a Yati and a Brahmacharin, O son of Pritha, that preceptor gifted with intelligence and observant of vows, duly explained all the questions, O foremost of Kuru's race, O chastiser of all enemies.
All this was declared by Brahman himself. Applauded and practised by the foreinost of Rishis, and depending on Vedic knowledge it involves a consideration of what forms the real entity.
We regard knowledge to be that highest object, and renunciation as the best penance. He who, certainly, knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul living in all creatures, succeeds in going wherever he likes and comes to be considered as the highest. That learned man who sees the residence of all things in one place and their severance as well, and who sees unity in diversity, succeeds in freeing himself from misery. He who does not long for anything and does not cherish the idea of mineness abut any thing, comes to be considered, although living in this world, as being at one with Brahina. He who knows the truth about the qualities of Nature, acquainted with the creation of all existent objects, divested of egoism, and without pride, succeeds, forsooth, in freeing himself. Understanding properly that great tree which has the unmanifest for its seed-sprout and the understanding for its trunk, and high consciousness of self for its branches, and the senses for the cells whence its twigs issue and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which has leaves, which always puts forth flowers, and upon which all existent objects depend, whose seeds is Brahma, and which is eternal, and cutting all subjects with the sharp sword of knowledge, one acquires immortality and renounces birth and death.
The conclusions about the past, present, and future, etc., and religion, pleasure, and profit, which are all well known to Siddhas, which belong to remote ages, and which are, indeed, eternal, I shall declare to you. O you of great wisdom! These form what is called Good, Wise Men, understanding them in this world, acquire success.
Formerly, the Rishis Brihaspati Bharadvaja, Gautama Bhargava, Vasishtha, Kashyapa, Vishvamitra and Atri, assembled together for the purpose of asking one another. They thus assembled together after having travelled over all paths and after they had got tired with the deeds each of them had done.
Those twice-born persons, headed by the sage son of Angirasa, proceeded to the region of the Grandfather. There they saw Brahman perfectly purged of all sin.
Bowing their heads to that great one who was seated at their ease, the great Rishis, gifted with humility, asked him this grave question about the highest good.
How should a good man act? How would one be freed from sin? What paths are: auspicious for us? What is truth, and what is sin?
By what action are the two paths, northern and southern, obtained? What is destruction? What, Liberation? What is birth and what death of all existent objects?
I shall tell you. O disciple, what the Grandfather, thus addressed, said to them, according to the scriptures. Do you listen.
It is from Truth that all creatures, mobile and immobile, have been born. They live by penance (or action). Understand this, O you of excellent vows! On account of their own actions they live, transcending their own origin.
For Truth when united with qualities becomes always possessed of five marks. Brahman is Truth. Penance is truth. Prajapati is truth.
It is from Truth that all creatures have originated. Truth is the universe of being. It is for this that Brahmanas who are always devoted to Yoga, who have got over anger and sorrow, and who always consider Religion as the causeway, take refuge in Truth. I shall now speak of those Brahmanas who are controlled by one another and endued with knowledge, of the orders, and of those who belong to the four modes of life.
The wise say that Rcligion or duty is one, having four quarters. You twice born ones, I shall speak to you now of that path which is auspicious and yields good.
That path has constantly been trod over by wise men in order to acquirc an identity with Brahmana. I shall speak now of that path which is the highest and which is highly difficult of being understood.
Do you understand, in all its fullness, you highly blessed ones, what is the highest set. The first step has been said to be the mode of life that belongs to Brahmacharins.
The second step is domesticity. After this is the residence in the forcst. After that it should be known is the highest step, viz., that belongs to Adhyatma.
Light, ether, sun, wind, Indra, and Prajapati, one sees these as long as one does not acquire Adhyatma.
I shall declare the means. Do you first understand them. The forest mode of life that is followed by ascetics living in the forest and subsisting upon fruits and roots and air is laid down for the three twice-born classes. The domestic mode of life is ordained for all the orders.
The wise say that Religion or duty has Faith for its characteristic mark. Thus have I declared to you the paths leading to the celestials. They are adopted by the good and wise by their a 'ts. Those paihs are the causeways of picty.
That persons of rigid vows who follows any one of these modes separately, always succeeds in time to understand the production and destruction of all creatures.
I shall now declarc, accurately and with reasons, the elements which live in parts in all objects.
The great soul, the uninanifest, egoisin, the eleven organs (of knowledge and action), the five great elements, the characteristics of the five elements, these form the eternal creation. The number of clements has been said to be twenty-four and one (more).
That wise person who understands the production and destruction of all these elements, that man among all creatures, never meets with delusion.
Hc who understands the elements accurately, all the qualities, all the celestials, succeeds in purifying himself of all sin. Freed from all fetters, such a man succeeds in enjoying all regions of spotless purity.
Sanjaya said Riving through that army Karna encountered the pious king surrounded by thousands of cars, elephants, horses and footsoldiers.
Sundering with hundreds of dreadful shafts the thousands of arms discharged at him by his enemies Karna fearlessly went through the army.
The charioteer's son sundered the heads, the arms and the things of his enemies who, deprived of life, fell down on earth. Others, finding their division dispersed, took to their heels.
The Dravida, the Andhaka and the Nishada infantry, excited by Satyaki once more rushed upon Karna with a view to kill him in that battle.
Shorn of their arms and head-dresses and killed by Karna with his arrows they fell down all at once on earth like a forest of Sala trees cut down.
Deprived of life and filling the heaven and earth with their fame, hundreds, thousands and ten thousands of warriors fell down with their bodies on earth.
The Pandus and Panchalas obstructed Karna, the son of Vikartana who proceeded in anger to battle like the destroyer himself even as people seek to obstruct a disease with incantations and drugs.
Grinding all those combatants Karna once more rushed upon Yudhishthira like irresistible disease unchecked by incantations, drugs and rites.
Then obstructed by Pandus, Panchalas and Kekayas who were all desirous of rescuing the king he could not overcome them as Death cannot those conversant with Brahman.
Thereupon beholding Karna, the slayer of hostile heroes, obstructed at a distance, an Yudhishthira, with eyes reddened with anger, said-
O Karna, O son of a charioteer, O you of vain seeing, hear my words, You always challenge in fight Phalguna of quick speed. Abiding by the counsel of the son of Dhritarashtra you always obstruct us.
You bring all your strength, energy and hatred to bear upon the Pandus. Do you display today all your great manliness. I will today give battle and destroy your desire for fight.
Having said this to Karna, the monarch, the son of Pandu, pierced him with ten arrows, made of iron and furnished with golden wings.
Then that Suta's son, the subduer of foes and a great bowman, pierced him in return as if smiling, O Bharata, with ten arrows furnished with heads like the calf's tooth.
Thus placed by Suta's son in contempt the mighty-armed heroes was worked up with anger like fire with oblation.
The body of Yudhishthira surrounded by the flames of anger looked as if it was second Samvartaka fire intended to burn the whole universe, in course of the great devastation (Pralaya).
Then stretching his huge bow made of gold he set sharp arrows capable of breaking down the mountains.
With a view to kill the Suta's son he drew his bow to its fullest stretch and discharged that fatal shaft as the rod of the destroyer himself.
Discharged with great velocity and making a sound like that of a thunder bolt the arrow suddenly pierced the great car-warrior Karna on his left side.
Greatly assailed by the violence of that spike the powerful Karna, with weaked limbs, swooned away on his car his bow dropping from his hand.
He fell down unconscious in front of Shalya as if he was dead. King Yudhishthira did not attack again on Karna by keeping in mind the interest of Arjuna.
Seeing Karna in that state the huge army of Dhritarashtra's son exclaimed Oh! and alas! and the faces of all the warriors became pale.
O monarch, witnessing the power of their king the Pandava army sent up leonine roars and cries of joy.
Regaining his sense in no time the dreadful son of Radha made up his mind to kill Yudhishthira.
Drawing his dreadful bow made of gold, Vijaya, the valiant son of Suta, began to resist Pandu's son with his sharp arrows.
Then with two razor he killed in that battle Chandradeva and Dandadhara, the two Panchalas princes who guarded the wheels of the high-souled (Pandu king).
Each of those heroes stood by Yudhishthira shining like the constellation Punarvasu by the side of the moon.
Yudhishthira again struck Karna with thirty arrows. He pierced Sushena and Satyasena each with three arrows.
He pierced Shalya with ninty and struk Karna with seventy-three arrows. He also struck every one of Karna's body guards with three straight arrows.
Then laughing and shaking his bow the son of Adhiratha wounded the king's body with a Bhalla, then pierce him with sixty arrows and then sent up a loud war-cry.
Then to rescue the king many leading Pandava warriors fell upon Karna in great anger and began to assail him with their arrows.
Satyaki, Chekitana, Yuyutshu, Shikhandin, the sons of Draupadi, the Prabhadrakas, the twins, Bhimasena, Shishupala, the Karushas, the Matsys, the Kaikeyas the Kashis and the Kosalas, all those valiant and highly active warriors assailed Vasushena.
The Panchala prince Janamejaya then struck Karna with many arrows. Encircling Karna with a view to kill him they all rushed upon him with various arrows, such as boareared, Narachas, Nalika, Nishat, calf-toothed, Vipatha, razor shaped, with diverse other weapons chariots horses, elephants.
Thus assailed on all sides by the leading Pandava warriors Karna invoked the assistance of the Brahma weapon and filled all the quarters with his arrows.
Like burning fire having arrows for its scorching flame Karna fought on consuming that forest of Pandava troops.
Aiming some powerful weapons and laughing the noble Karna, the great bowman, sundered the bow of that best of men, Yudhishthira.
Thereupon aiming ninety straight arrows within the twinkling of an eye Karna cut-off, with those sharp arrows, the armour of his antagonist.
Made of gold and set with jewels that armour looked beautiful as if it fell down like the cloud driven by the wind and smitten by the rays of the sun.
The armour, adorned with jewels fallen off the body of that foremost of men, appeared like the sky in the night bespangled with stars. Having his armour sundered with those arrows the son of Pritha covered with blood.
He hurled in anger at the son of Adhiratha a dart made of iron. He too cut of that (dart) shining in the sky with seven arrows; sundered with shafts by that great bowman it reached the earth.
Then striking Karna with four lances on his two arms, forehead and chest Yudhishthira again and again sent up loud shouts.
Then blood gushed out from Karna wounds. Then filled with anger breathing like a snake he cut-off his enemy's standard and struck Pandava with three Bhallas. He also cutoff his two quivers and car into pieces.
Riding on the car drawn by horses white as teeth and having black hairs which used to bear Partha the king fled away from the battle-field.
Unable to stand before Karna, thus did the son of Pritha, with his charioteer Parshin slain, cheerlessly fly away.
It seemed at the time when Karna, the son of Radha was chasing Yudhishthira as if he is intended to catch him forcibly so as to touch him on should with his fair colour hand having lucky marks as thunderbolt, umbrella, goad, fish, flag, tortoise and lotus etc. in order to attain purity. In the meantime, a memory of commitment he had made once before Kunti, chained his racing feet.
King Shalya in the meantime made Karna alert by saying-"O Karna! Don't' touch king Yudhishthira at all nonetheless you should burn in the fire erupted due to anger within him. You touch may cause of death for you.
O king, said, smiling and censuring the son of Pandu-"In what family are you born? You are to observe the duties of a Kshatriya. Why do you leave the battle-field in haste, to save your life? Methinks, you do not know the duties of a Kshatriya.
O son of Kunti, Endued with Brahma force, you are better fitted for the study of the Vedas and sacrificial rites.
Do not, O son of Kunti, fight again. Do not approach heroes and use harsh words towards them and do not go to great battles.”
This and another pains you would have to bear for inflicting harsh words upon the people like me. Hence, O son of Kunti, either go back to your home or march only in company of Sri Krishna and Arjuna. "O king! Karna will not slaughter you in battle-field."
Having said this and left off the son of Pritha the highly powerful Karna began to slay Pandava like the holder of thunder-bolt, the army of Asuras.
Then the king Yudhishthira, O king, took to his heels quickly in great shame. Seeing the king take to his heels, the Chedis, the Pandavas, the Panchalas and the powerful carwarrior Satyaki, the heroic sons of Draupadi and the twin sons of Madri followed him of eternal glory.
Thereupon beholding the retreat of the army of Yudhishthira the heroes pursued them in great delight.
Then there arose the leonine shout of the sons of Dhritarashtra accompanied by the sound of bugles, conch, mridangas and the twang of bows.
O king, his horses become tired so getting upon quickly the car of Srutakirti, Yudhishthira began to witness the prowess of Karna.
Then beholding his own army slain the pious king Yudhishthira said to his own warriors-"Kill them; why do you sit idle?"
Thereupon obtaining the command of the king all the mighty car-warriors of the Pandavas headed by Bhimasena rushed upon your sons.
O Bharata, then there arose a great tumult of the warriors, chariots, elephants, horses, infantry and weapons.
“Rise, strike, face the foe" uttering those words the warriors killed one another in that great battle.
On account of the showers of arrows discharged by them a shadow as that of clouds seemed to spread over the field abounding in the best of men killing those weaker then they.
Deprived of their standards, flags, umbrellas, horses, drivers, weapons, armas and other limbs, the kings, weakened, fell down on earth.
Resembling mountain summits, the best of elephants with their drivers slain, fell down like mountains clapped by thunderbolt.
With their armours and other equipments torn and shattered thousands of horses and warriors fell down.
There fell in battle thousands of foot soldiers with their limbs wounded by weapons and deprived by hostile combatants of their elephants, horses and cars.
The earth was covered all over with heads of heroes, dreadful in battle, with expansive coppery eyes and with faces resembling the lotus or the moon. People heard on the earth as well as in the sky noise proceeding, from the singing and music of the band of Apsaras going in celestial cars.
Having placed on their cars thousands of heroes slain in battle the Apsara went on.
Beholding that wonderful spectacle the heroes, desirous of attaining to heaven, quickly and delightedly killed one another.
In that battle the car-warriors fought wondrously with car-warriors, the infantry with infantry, the elephants with elephants and horses with horses.
When the battle, destructive of elephants, horses and men, thus raged on the field was enshrouded with dust raised by the troops; the enemies then killed enemies and friends killed friends.
Then there took place a skirmish destructive of life and sins-the warriors dragging one another by their locks, biting one another with their teeth, tearing one another with their nails and striking one another with their clenched fists and fighting with one another with bare arms.
As that battle, destructive of elephants, horses and men, raged on fiercely a river of blood flew from the bodies of men, horses and elephants. That stream carried away many bodies of men, horses and elephants that fell there.
In that huge army abounding in men, horses and elephants, the river, formed by the blood of men, horses and elephants, became miry with flesh and that highly terrible river, striking terror into the timid, carried away the bodies of men, horses and elephants.
Some, desirous of victory, crossed it. Some plunged into its depths and some rose above its surface.
Their limbs, weapons and robes became all besmeared with blood. O foremost of Bharatas, some bathed in it, some drank its liquid.
We saw the cars, horses, men, elephants, armours, ornaments, robes, coats of mail, earth, sky and heaven and all directions were all seen dyed in red colour.
With the smell, the touch, the taste, the exceedingly redness of the blood and its gushing sound almost of the warriors became very cheerless.
The Pandava heroes headed by Bhimasena and Satyaki again attacked fiercely on Kaurava's army already destroyed in its considerable fraction.
Beholding the irrepressible force of their attack, the army of your sons, O king, turned their back.
With armours and coats of mail, displaced, weapons and bows loosened from their hands, your army, abounding in cars, horses, elephants and men, fled away in all directions, being agitated by the enemy as a herd of elephants in the forest is afflicted by lions.
I do not wish, O Brahmana, to support life by deceit or fraud. I do not seek wealth, however profuse, which is to be acquired by unfair means.
In the very beginning of our present discourse I excepted these means. By adopting only such means as would not incur censure, such means as would benefit me in every respect, by doing only such acts as are not harmful, I wish to live in this world! I cannot follow these ways which you point out to me! Indeed, these instructions do not become you!
The sage said-These words, O Kshatriya. which you give vent to, point you out as a pious men. Indeed, you are pious by nature and understanding, O you of great experience.
I shall try for the good of you both. I shall create a union, between you and that king, which should be eternal and cannot be broken.
Who is there that would not like to have a minister like you who are born of a noble family, who abstain from all unfair acts and cruelties, who are highly learned, and who are well versed in the art of government and of conciliation.
I say this, O Kshatriya, because, though bereft of kingdom and plunged into great distress, still you wish to follow a pious course.
The king of the Videhas, ever devoted to truth, will come to my residence soon. For sooth, he will do what I will request him to do.
Bhishma said Thereafter, inviting the king of the Videhas, the sage said these words to him,-This person is of royal birth. I know his very heart.
His soul is as pure as the surface of a mirror or the disc of the autumnal moon. He has been perfectly examined by me. I do not see any shortcoming in him.
Let there be friendship between him and you. Do you place confidence in him as in myself. A king who has no capable minister cannot govern his kingdom even for three days.
The minister should be brave and highly intelligent. By these two qualities one may conquer both the worlds. Mark, O king, these two qualities well, since they are necessary for governing a kingdom.
Pious kings have no such refuge as a minister endued with such attributes. This great person is of royal birth. He always treads the path of the righteous.
This one, who always follows righteousness, has been a valuable acquisition. If treated by you with respect, he will subdue your enemies.
If he engages in battle with you, he will do what as a Kshatriya he should do. Indeed, if, following the conduct of his ancestors, he fights for conquering you, it will be your duty to fight him, for as a Kshatriya it is your duty to conquer antagonists. Without engaging in battle, however, do you, at my behest, employ him under you from desire of benefiting yourself.
Have your eyes on righteousness, casting off covetousness. You should not abandon the duties of your order from lust or from desire of battle.
Victory, O sire, is not certain. Defeat also is not certain. Knowing this, peace should be made with an cnemy by giving him food and other things of enjoyment.
One may witness victory and defeat his own case. They, who seek to root out an cnemy, are sometimes exterminated themselves in their endeavours!
Thus accosted, king Janaka, properly saluting and honouring that foremost of Brahınanas worthy of every honour, replied to him, saying,-You are highly learned and wise. What you have said from desire of benefiting us, is certainly advantageous for both of us. Such a course of conduct is highly beneficial to us. I do not hesitate to say this!
Then, addressing the prince of Koshala, the king of Videha said these words,-Following Kshatriya duties as also with the help of policy, I have conquered the world.
I have, however, O best of kings, been conquered by you with your good qualities. Without feeling any sense of humiliation, live you with me as a victor.
I honour you intelligence, and I honour your power. I do not disregard you, saying that I have conquered you. On the other hand, live you with me as a victor.
Honoured duly by me, o king, you will go to my house-Both the kings then adored that Brahmana, and trusting each other, proceeded to the capital of Mithila.
Making the prince of Koshala enter his house, the king of the Videhas honoured hiin, who was worthy of every honour, with offerings of water to wash his feet, honey and curds and the usual articles.
King Janaka also conferred upon his guest his own daughter and various kinds of gems and jewels. This is the greatest duty of king; victory and defeat are both uncertain."
Vaishampayana said : When that night passed away and morning appeared, those Brahmanas, who supported themselves by alms, stood before those doers of exalted deeds (the Pandavas) who were on the point of entering the forest.
Thereupon the of Kunti, king Yudhishthira, thus spoke to them, “We are robbed to our kingdom, prosperity and everything. Living on fruits, roots and meat we go to the forest in sorrow. The forest is full of dangers and it abounds in reptiles and beasts of prey.
It appears to me that you will have to suffer much privations and misery there. The sufferings of the Brahmanas may overwhelm even the celestials, what to speak of me! O Brahmanas, go back wherever you like.
The Brahmanas said: O king, we are ready to go where you are going. You should not abandon us who are devoted to you and who follow the path of the true religion.
The celestials have compassion on their devotees, specially on the Brahmanas whose conduct is pure.
Yudhishthira said : O Brahmanas, I have always great devotion towards the Brahmanas. But this destitution has overwhelmed me. My these brothers who are to procure fruits and roots and the deer are stupified with grief for the afflictions that have overtaken them and for the distress of Draupadi and for the loss of our kingdom. Alas, as they are distressed, I cannot employ them in painful tasks!
The Brahmanas said : O king, do not allow any anxiety for our maintenance to find a place in your heart. Procuring our food ourselves, we shall follow you.
And we shall do you good by meditation and prayers and we shall entertain you with pleasant conversation and we shall ourselves be cheered in return.
Yudhishthira said: There is no doubt that it must be as you say. I am ever pleased with the company of Brahmanas. But my fallen condition makes me regard myself as an object of reproach.
How shall I see you all, my well-wishers, who do not deserve to suffer any trouble, subsist on food procured by yourselves? O fie on the sons of Dhritarashtra!
Vaishampayana said : Having said this, that king (Yudhishthira) sat down weeping on the ground. Then a learned Brahmana, named Shaunaka, who was learned in the philosophy of the soul and in the Sankhya and Yoga, thus spoke to the king.
Shaunaka said : Thousand causes of grief and hundred causes of fear overwhelm the ignorant day after day, but not the learned.
Intelligent men like you never allow themselves to be deluded by acts which are opposed to true knowledge, which is fought with every kind of evil and which is destructive of salvation.
O king, the understanding with the eight attributes, which is said to be capable of providing against all evils which results from the study of the Shrutis, is in you.
Men like you are never stupified by poverty or by meeting with difficult ways or by afflictions that overtake his friends or by bodily or mental miseries.
Hear, I shall recite to you the slokas which were chanted by the high-souled Janaka of old on the subject of controlling the soul.
This world is afflicted with both bodily and mental sufferings. Listen to the means of allaying them as I indicate them both briefly and in detail.
Disease, contact with painful things, toil and want of objects desired, these are the four causes of the sufferings of the body.
Disease may be allayed by the application of medicine, but mental ailments, are cured by Yoga meditation.
Therefore, intelligent physicians first seek to allay the mental sufferings of their patients by agreeable conversations and by the offer of desirable objects.
As a hot iron ball makes the water of a jar hot, so mental grief brings in bodily pains.
As water quenches fire, so knowledge allays mental ailments. When mind enjoys' peace, body also enjoys peace.
It appears attachment is the root of all mental agonies; it is attachment that makes every creature miserable and brings on every kind of woe.
Attachment is the root of all misery and of all fear. Attachment produces joy and grief of every kind. From attachment spring all worldly desires and it is from attachment that springs the love of worldly goods. Both of these are evils, but the first is worse than the second.
As fire in the hollow of a tree consumes the tree itself to its roots, so attachment, however little it may be, destroys both Dharma and Artha,
He, who has merely withdrawn from possessions, cannot be regarded as to have renounced the world. He, however, who remains in contact with the world, but sees its faults, may be said to have truly renounced the world. Such a man becomes freed from all evil passions and his soul is dependent on nothing.
Therefore none should place his attachment on either friends or on wealth which he has carned. The attachment towards one's own body is destroyed by knowledge.
Like the lotus leaf which is never drenched by water, souls of those men who are capable of knowing the everlasting and of men who are devoted to the pursuit of the eternal, learned in the Shastras and purified by knowledge, can never be touched by attachment.
The man that is influenced by itachment is tortured by desire and from the desire that springs up in his heart, his thirst for worldly possessions increases. This thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin, that leads to unrighteous acts.
Those men, who can renounce this thirst, which can never be renounced by the wicked, which decays not with the decay of the body and which is a fatal disease, can be freed from misery.
This thirst has neither beginning nor end. Like the fire of incorporeal origin, it destroys creatures by living within their hearts.
As a faggot of wood is consumed by the fire that is fed by that faggot, so a person of impure soul meets with destruction from the covetousness born in his own heart.
Creatures endued with life have always a dread of death; so men having wealth are in constant dread of the king, the water, the fire, the thief and his relatives.
If a piece of meat be in the air, it may be devoured by the birds, if it is on the grounds, it may be devoured by beasts of prey and if in the water, by the fishes, so a man having wealth is exposed to dangers wherever he might be.
To many men, the wealth they possess is their bane. The man, who sees happiness in wealth and becomes attached to it, knows not what true happiness is.
Therefore, the accession of wealth is what increases covetousness and folly. It is the root of niggardliness, boastfulness, pride, fear and anxiety. These are the miseries that wise men see in wealth. Men have to suffer infinite miseries in the acquisition and retention of wealth. Its expenditure also is painful. Sometimes men are even killed for the sake of wealth. To abandon wealth is painful; even those men who are cherished become enemies for the sake of wealth.
As the possession of wealth is fraught with such misery, one should not (at all) mind its loss. Ignorant men alone are discontented, but the wise men are always contented.
The thirst for wealth can never be assuaged. Contentment is the highest happiness, therefore the wise men consider contentment to be the highest object to attain.
The learned men, knowing youth, beauty, life, treasure, prosperity and association with beloved ones to be (all) unstable, never covet them.
Therefore one should refrain from the acquisition of wealth and thus avoid the sufferings of misery. The man of wealth can never be without dangers. For this reason virtuous men praise those who have no desire for wealth.
As regards those that acquire wealth for the virtuous purposes, it is better for them not to do it at all. It is better not to touch mud than to wash it off after being besmeared with it.
O Yudhishthira, you should not covet anything. It you want to acquire virtue, free yourself from all desires for the possession of wealth.
Yudhishthira said: O Brahmana, this my desire for wealth is not for the purpose of enjoying it when obtained. I do not desire it through avarice. I desire it only for the support of the Brahmanas.
O Brahmana, for what purpose would one like to lead a domestic life, if he cannot cherish and support those that follow him?
All creatures are seen to divide their food among those that depend on them. So should person leading a domestic life give a share of his food to Brahmacharis who have given up cooking.
"The houses of good men can never be in want of grass, space, water and sweet words, the fourth. Bed to the tired, seat to one who is fatigued by standing, water to on who is thirsty and food to one who is hungry should be always given.
Pleasant looks, cheerful heart and sweet words are due to a guest. Rising up, the host should advance towards the guest; he should offer him a seat and duly worship him. This is the eternal Dharma. They who do not perform Agnihotra, they who do not wait upon bulls and cherish their kinsmen, guest, friends, sons, wives and servants, for such negligence are consumed with sin. None should cook his food for himself, none should kill any animal for nothing. Non should eat that food which is not duly dedicated.
By scattering morning and evening food on the earth for dogs, Chandalas and birds, a person should perform the Vishvadeva (sacrifice).
He who eats Vighasa eats ambrosia. That, which remains after dedication in a sacrifice, is (also) regarded as ambrosia.
The pleasant looks (one casts on his guests), the attention he devotes to him, the sweet words with which he addresses him, the respect with which he follows him and the food and drink with which he treats him, are the five Dakshinas in that sacrifice.
He, who gives food freely to a fatigued way. farer, whom he has never seen before, obtains grcat virtuous merit.
He, who leading domestic life, follows such practices, obtains, it is said, great religious merit. O Brahmana, what is your opinion?
Shaunaka said: Alas, alas this worlds is full of contradictions! That which makes the good and the honest ashamed gratifies the wicked.
Move by ignorance and passions and becoming slaves to their senses, ignorant men perform many acts to gratify their stomachs an sexual organs.
Men are lcd astray by their seducing senses, as a charioteer who has lost his senses (is led। astray) by wicked horses.
When any of the six senses finds its ! particular object, the desire springs up in the heart to enjoy that particular object.
Thus when one's mind proceeds to enjoy the objects of any particular sense, a wish is entertained; that wish in its turn gives birth to a resolve.
As an insect falls into a flame from love of light, man falls into the fire of temptation, as it were pierced by the arrows of the objects of enjoyments) which are discharged by the desire which is the seed of resolve.
Blinded by sensual pleasure which he freely seeks and steeped in dark ignorance and folly which he mistakes for happiness, he thenceforth knows not himself. Like a wheel that is incessantly whirling, every creature, from ignorance, acts and desire, roves in various states in the world, wandering from one birth to another, ranging from Brahma to a blade of grass, an taking birth again and again now in water, now in earth and now in the sky.
This is the career of those that are without knowledge. Listen to that of the wise, the men who are intent on virtue and who are desirous of Moksha (emancipation).
This is the word of the Vedas, act, but act with renunciation. Therefore you should act renouncing Abhimana.
Performances of sacrifices, study, gifts, penance, truth, forgiveness, subduing the senses and renunciation of desire, these are the eight Dharmas declared by the Smriti.
Of these the first four pave the way to the regions of Pitris. Therefore it is the duty of all to act by renouncing Abhimana.
The last four are always observed by the pious who aspire to attain to the region of the celestials. The men of pure soul should observe these eight (paths).
Those, who wish to subdue the world for the purposes of salvation, should always act by fully renouncing all motives and by subduing their senses, rigidly observing vows, devotedly serving their preceptors, austerely regulating their food, diligently studying the Vedas, renouncing action as mean and restraining their heart. By renouncing desire and aversions, the celestials have obtained prosperity.
It is for the virtue of their wealth of Yoga, that the Rudras, the Sadhyas, the Adityas, the Vasus and the Ashvins support all these creatures (of the world).
O son of Kunti, O descendant of Bharata, therefore you too like them, entirely renouncing actions with motive, try to obtain success in Yoga and austerities.
You have already obtained success as far as your debts to the Pitris, both male and female are concerned and you have obtained that success also which is derived from action. Try now to obtain success in from action. Try now to obtain success in penances in order to support the Brahmanas.
Those that are crowned with ascetic success can by virtue of that success do whatever they like. Therefore practising asceticism, realise all your wishes.
You best of beings, I shall now declare to you accurately what (the quality of) Darkness is. You highly blessed ones, do you understand what those qualities are that belong to Darkness.
Injuring (others), beauty, toil, pleasure and pain, cold and heat, lordship (or power), war, peace, argument, dissatisfaction, endurance, power, valour, pride, anger, exertion, quarrel (or collision), jealousy, desire, malice, battle, the sense of mineness, protection (of others), destruction fetters and affliction, buying and selling, lopping off, cutting, piercing, and cutting off the coat of mail that another has worn, fierceness, cruelty, vilifying, pointing out the faults of others, thoughts entirely devoted to worldly affairs, anxiety, animosity, vilification of others, false speech, false or vain gifts, hesitancy and doubt, boastfulness of speech dispraise and praise, laudation, prowess, defiance, attendance, obedience, servicc or ministrations, harbouring of thirst or desire, cleverness or dexterity of conduct, policy, carelessness, contumely, possessions, and various decorations which prevail in the world among men, women, animals, inanimate things, bouses, gricf, incredulousness, Vows and regulations, actions with expectation (of good results) various acts of public charity, the rites of Svaha salutations, rites of Svadha and Vashat, officiating at the sacrifices of others, imparting of instruction, performance of sacrifices, study, making of gifts, acceptance of giſts, riles of expiation, auspicious acts, the wish to have this and that, affection caused by the merits of the object for which or whom it is felt, treachery deception, disrespect and respect, theft, killing, desire of concealment, vexation, wakefulness, ostentation, pride, attachment, devotion, contentment, exultation, gambling, indulgence in scandal, all relations arising out of women, attachment to dancing, instrumental music, and songs, all these qualities, you learned Brahmanas, have been said to belong to Rajas or Darkness.
These men on Earth who meditate on the past, present, and the future, who are devoted to the threefold objects of life, viz., Religion, Profit, and Pleasure, who, acting from the impulse of desire, exult on acquiring riches in respect of every desire, are said to be covered by Darkness. These men have downward courses.
Repeatedly reborn in this world, they addict theinselves to pleasure. They covet what belongs to this world as also all those fruits of the world to come. They make gifts, accept gifts, offer oblations to the departed manes, and pour libations on the sacrificial fire.
The qualities of Darkness have (thus) been declared to you in their manifold aspects. The course of conduct also to which it leads has been properly described to you. The man who always understands these qualities, succeeds in always liberating himself from all of them which belong to Darkness.
The Brahmana said There are three enemies in the world. They are said to be minefield, according to their qualities. Exultation, satisfaction, and joy, these three qualities belong to Goodness.
Cupidity, anger and hatred, these three qualitics said to belong Darkness. Lassitude, procrastination and delusion, these three qualities belong to Ignorance.
Cutting these with showers of arrows, the intelligent man, free from idleness possessed of a tranquil soul, and with his senses under control, ventures to defeat others.
About it, persons conversant with ancient cycles recite some verses which were sung formerly by king Ambarisha who had acquired a tranquil soul.
When various kinds of faults were reigning supreme and when the righteous were afflicted, the illustrious Ambarisha put forth his strength for assuming sovereignty.
Subduing his own faults and adoring the righteous, he acquired great success and sang these verses.
I have controlled many faults. I have slain all enemies. But there is one, the greatest, vice which deserves to be destroyed but which has not been destroyed be me.
Urged by that fault, this individual soul fails to attain to freedom from desire. Possessed by desire, one runs into ditches without knowing it.
Urged by that fault, one induigcs in forbidden deeds. Do you cut off, cut off, that cupidity with sharp-edged swords.
From cupidity originates desire. From desire originates anxiety. The man who yields to desire acquires many qualities which bclong 10 Darkness,
When these have been acquired, he gets many qualities which belong to ignorance. On account of the qualities, he repeatedly takes birth, with the fetters of body united, and is moved to action. Upon the expiration of life, with body becoming separated and scattered, he once mects with death which is due to birth itself.
Hence, duly understanding this, and governing cupidity by intelligence, one should desire for sovereignty in his soul. This is (true) sovereignty. There is no other sovereignty here. The soul properly understood, is the king.
Even these were thc verses sung by the illustrious king Ambarisha, on the subject of sovereignty which he kept before him, that king who had severed the one foremost fault, viz.. cupidity.
Krishna said: O king, when Pradyumna (wounded by the arrows) became very much disheartened and aggrieved, the Vrishnis and the Andhakas began to exclaim, “Oh” and “Alas." The enemies (Shalva's men) became exceedingiy joyful.
Having seen him thus unconscious, his trained charioteer, the son of Daruka, carried him off the field with the help of his fleet steed.
The chariot had not been taken far off, when that foremost of warriors (Pradyumna) regained his consciousness. Taking up his bow, he thus spoke to his charioteer.
Pradyumna said: O son of Suta, what have you done? Why do you go away, leaving the field of battle? This is not the usage of the Vrishni heroes in battle.
O son of Suta, have you been bewildered at the sight of Shalva in that great battle? Have you been disheartened at the sight of the battle? Tell me truly your mind.
The Charioteer said: O son of Janardana, I am not bewildered. Fear has not taken possession of me. But ( son of Keshava, I think it is difficult to defeat Shalva.
Therefore, O hero, I am slowly retiring from the field. This wretch is stronger than you. A charioteer ought to protect the warrior on his car when he is deprived of his senses in battle.
O hero of long life, you should always be protected by me, as you ought to protect me always. Thinking that a warrior on a car should always be protected by his charioteer, I am carrying you away (from the field of batile).
O mighty-armed hero, you are but only one, whereas the Danavas are many. O son of Rukmani, thinking that you are not equal to them in battle, I am going away (from the battle).
Krishna said: O descendant of Kuru, when the son of Suta thus spoke, the Makara standard hero (Pradyumna) said to the Suta, “Turn back the chariot? O son of Daruka, never do so again. O son of Suta, never turn back from the battle till I am alive.
He is no son of a Vrishni who forsakes the field of battle, who kills the enemy fallen at his feet and crying “I am yours.'
Who kills a woman, a boy, an old man or a warrior who is in distress and who is deprived of his car or whose weapons are broken.
You are born in the race of Sutas (charioteers) and you are well-skilled in your profession. O son of Daruka, you know the usage of the Vrishnis in battle.
Conversant as you are with all the usages of the Vrishnis in battle, O son of Suta, you should never again fly from the field as you have done now.
What will the irrepressible Madhava, the elder brother of Gada, say when he will hear that I have run away from the battle in bewilderment and that I have been struck on my back?
What will the elder brother of Keshava, the mighty-armed Baladeva, who is clad in blue and inebriated with wine, say when he will return?
O Suta, what will that best of men, the grandson of Sini that great bowman (Satyaki), say when he will hear that I have run away from the battle? What will the ever-victorious Samba.
O charioteer and irrepressible Charudeshna, Gada, Sarana and the mighty-armed Akrura say to me?
What will the wives of the Vrishni heroes when they would meet together say of me who have been hitherto considered as brave, wellconducted, respectable and possessing manly pride.
They will say "Here comes Pradyumna, the coward, running away from the great battle. Fie on him.” They will never say “Well done?”
O son of Suta, ridicule with the exclamation of fie is to me or to a person like me is more than dcath. Thereupon never again leave the field of battle.
Giving charge (of the city) to me, the slayer of Madhu, Hari (Krishna), has gone to the sacrifice of the foremost of the Bharata race (Yudhishthira). Therefore I cannot bear to be quiet now.
O son of Suta, when the heroic Kritavarma was coming out to meet Shalva, I made his desist, saying “I will resist him (Shalva). You better stay."
The son of Hridika (Kritavarma) desisted in order to honour me. Having left the field of battle, what shall I say to that great carwarrior?
When that irresistible and mighty-armed hero, that holder of the conch, the discuss and the club, will return, what shall I say to that lotus-eyed one?
What shall I say to Satyaki, Baladeva and others of the Vrishni and the Andhaka races who always boast of me?
O son of Suta, having left the battle and having been struck at the back with arrows and carried away by you (from the field of battle) as I was insensible, I shall by no means be able to live (any longer).
O son of Daruka, turn speedily the chariot back again. Never act in this way again, even not at the time of the greatest danger.
O son of Suta, having fled from the field like a coward and having been wounded at the back by arrows I consider life worth nothing?
O son of Suta, have you ever seen me fly from the battle like a coward?
O son of Daruka, you ought not to have left the battle while my desire for fight had not been gratified. Therefore, go back to the battle again.
Yudhishthira said Tell me, O sire, that high Yoga by which, O Bharata, I may obtain liberation. O foremost of speakers, I wish to know everything about that Yoga truly.
Bhishma said 'Regarding it is cited the old narrative of the discourse between a preceptor and disciple on the subject of liberation.
There was a twice-born preceptor who was the foremost of Rishis. He looked like a mass of effulgence. Endued with a high soul, he was firm in truth and a complete master of his senses.
Once upon a time, a highly intelligent and attentive disciple, desirous of obtaining what was for his highest good touched the preceptor's feet, and standing with joined palms before him, said,-If O illustrious one, you have been pleased with the adoration I have offered you, you should solve a great doubt of mine.
Whence am I am and whence are you? Tell me this fully. Tell me also what is the final cause. Why also, O best of twice-born ones, when the material and destruction take place in such dissimilar ways? You should, O you of great learning, also explain the object of the saying in the Vedas, the meaning of the injunctions of the Smritis and of those injunctions which apply to all classes of men.
Listen, O disciple, O you of great wisdom. This what you have asked me is not described even in the very Vedas and is the highest subject for thought or discourse. It is called Adhyatma and is the most precious of all branches of learning and of all sacred institutes.
Vasudeva is the Supreme (cause) of the universe. He is the origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice, Renunciation, self-control, and Righteousness.
Persons well-read in Vedas know Him as pervading, all Eternal, Omnipresent, the Creator and the Destroyer, the Unmanifest, Brahma, Immutable.
Hear now from me the story of Him who was born in the Vrishni family. A Brahmana should hear the greatness of that God of gods, called Vishnu of immeasurable energy, from the lips of Brahmanas. A Kshatriya should hear it from persons of that order. One who is a Vaishya, should hear it from Vaishyas, and a high-souled Shudra should hear it from Sudras.
You deserve to hear it. Listen now to the sacred accounts of Krishna, that theme which is foremost of all themes. Vasudeva is the Wheel of Time, without beginning and without end. Existence and Non-existence are the qualities by which His real nature is known.
The universe rolls like a wheel, depending upon that Lord of all beings. O best of men, Keshava, that foremost of all beings is said to be Indestructible, unmanifest, Immortal Brahma, and Immutable.
The highest of the high, and without change or destruction himself, he created the departed manes, the gods, the Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and mankind.
He also created the Vedas and the eternal duties and customs of men. Having reduced everything into nothing, he once more, in the beginning of a (new) cycle, creates Prakriti.
As the various phenomena of the several seasons set in one after another according to the season that comes, so creatures come into being at the commencement of every cycle.
Corresponding with those creatures who came into being, rules and duties are paid for regulating the world's course.
At the end of every cycle the Vedas and all other scriptures disappear. Through the favour of the Self-create, the great Rishis, by mcans of their penances, first re-acquire the lost Vedas and the scriptures.
The Self-create (Brahman) first acquired the Vedas. Their branches called the Angas were first acquired by Brihaspati. Bhrigu's son (Shukra) first acquired the science of ethics which is so beneficial for the universe.
Narada acquired the science of music; Bharadvaja that of arms; Gargya, the history of the celestial Rishis; the dark son of Atri that of medicine.
are Various other Rishis whose names connected therewith, promulgated various other sciences such as Philosophy, Logic, etc. Let that Brahma which those Rishis have described by arguments drawn from reason, by means of the Vedas, and by inferences drawn from the direct evidence of the senses, be worshipped.
Neither the gods nor the Rishis were able to grasp Brahma who is without beginning and who is the highest of the high. Only the divine creator of all things, viz., the powerful Narayana, had known of Brahma.
From Narayana, the Rishis the foremost of the deities, the Asuras, and the royal sages of old, acquired the knowledge of that highest panacea for the cure of sorrow.
When Prakriti creates through the action of Purusha, the universe with all its potencies begins to spring from it.
From one lighted lamp thousands of other lamps are capable of being lighted. Similarly, Prakriti produces thousands of existent things. On account of its infinity, primordial matter is never exhausted,
From the Unmanifest flows the Understanding determined by acts. The Understanding creates Consciousness. From Consciousness proceeds Space. From Space proceeds Wind.
From the Wind proceeds Heat. From Heat proceeds Water, and from Water is produced the Earth. These Eight form primordial Prakriti. The universe rests on them.
From those Eight have originated the five organs of knowledge, the five organs of action, the five objects of the (first five) organs, and the one, viz., the Mind, forining the sixteenth, which is the outcome of their modification.
The car, the skin, the two eyes, the tongue, and the nose are the five organs of knowledge. The two feet, the anus, the organ of generation, the two arms, and speech, are the five organs of action.
Sound, touch, form, taste, and smell are the five objects of the senses, covering all things. The Mind lives upon all the senses and their objects.
In the perception of taste, the Mind becomes the tongue, and in speech Mind become words. Covered with the different senses, Mind becomes all the objects.
These sixteen, existing in their respective forms, should be known as god. These adore Him who creates all knowledge and lives within the body.
Taste in the attribute of water; scent is the attribute of space; vision is the attribute of fire or light; and touch is the attribute of the wind. This is the case with all creatures at all times.
The Mind, is the attribute of existence. Existence springs from the Prakriti which exists in That which is the Soul of all existent beings.
These existence's, resting upon the supreme Divinity that is above Prakriti and that is inactive, uphold the entire universe of the mobile and immobile objects.
This sacred building of nine doors (body) is endued with all these existences. That which is high above them, viz., the Soul, lives within it, pervading it all over. Therefore it is called Purusha.
The Soul is not subject to decay and death. It has knowledge of what is manifest and what is unmanifest. It is again all-pervading, endued with qualities, subtile, and the refuge of all existence and qualities.
As a lamp shows all objects great or small, similarly the Soul dwells in all creatures as the principle of knowledge.
Making the car to hear what it hears, it is the Soul that hears. Likewise, making the works, it is the Soul that sees. This body supplies the means by which the Soul derives knowledge. The bodily organs are not the doers, but it is the Soul that is doer, of all acts.
There is fire in wood, but it is never seen by cutting upon a piece of wood. Similarly, the Soul lives within the body, but it can never be seen by cutting the body.
The fire which exists in wood may be seen by proper means, viz., rubbing the wood. Similarly, the Soul which lives within the body may be seen by employing proper means, viz., Yoga.
Water must exits in rivers. Rays of light are always attached to the sun. Similarly, thc Soul has a body. This connection is not stopped because of the constant succession of bodies that Soul has to pass through.
In a dream, the Soul, endued with the five senses, leaves the body and moves over wide areas. Similarly, when death takes place, the Soul passes out of one body for entering another.
The Soul is fettered by its pristine acts. Fettered by acts done by it in one state. Indeed, it is led from one into another body by its owni acts which are of very powerful consequences.
I will not describe how the owner of a human body, casting off his body, enters another, and then again into another, and how, indeed, the whole range of beings is the result of their respective acts.
Vyasa said Brahma is the effulgent seed from which existing as it does by itself, has originated the entire universe consisting of two kinds of being, viz., the mobile and the immobile,
At the dawn of His day, waking up, He creates with the aid of Avidya this universe. Mahat or the principle of Greatness at first springs up. That Mahat is speedily changed into Mind which is the soul of the Manifest.
Overwhelming the Intelligence, which is effulgent, with Ignorance, Mind creates seven great entities. Urged by the desire of creating, Mind, which is far-reaching, which has many courses, and which had desire and doubt for its leading signs, beings to create various kinds of objects by modifications of itself. Ether first originates from it. Know that its property is Sound.
From Ether, by modification, originates the bearer of all scents, viz., the pure, and powerful Wind. It is said to possess the property of Touch.
From Wind also, by modification, originates Light endued with effulgence. Beautiful and called also Shukram, it is thus created, possessing the attribute of Form.
From light, by modification, originates Water having taste for its attribute. From Water originates Earth having Scent for its attribute. These are said to represent primary creation.
These, in succession, acquire the attributes of the immediately preceding ones from which they have originated. Each has not only its own special attribute but each succeeding one has the attributes of all the previous ones.
If anybody, perceiving Scent in Water, were from ignorance to say that it belongs to Water, he would make a mistake, for Scent is the attribute of Earth though it may exist in Water and also Wind.
These seven kinds of entities, possessing various kinds of energy, at first existed separately from one another. They could not create objects without all of them acting in a body.
All these great entities coming together, and mixing with one another, form the constituent parts of the body which are called limbs.
On account of the combination of those limbs,-the sum-total, invested with form and having sixteen constituent parts, becomes what is called the body, (When the gross body is thus forined), the subtile principle of greatness, with the unexhausted remnant of acts, then enters that combination called the gross body.
The original Creator of all beings, then having by His Maya divided Himself, enters that subtile form for overloO king everything. And because he is the original Creator of all beings he is called the lord of all beings.
It is he who creates all beings mobile and immobile. After having thus assumed the form the Brahman, he creates the worlds of the gods, the Rishis, the Pitris, and men; the rivers, the Seas and the oceans, the cardinal points, countries and provinces, hills and mountains, and large trees, human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and snakes.
He creates both kinds of mobile and immobile; and those that are destructible and those that are indestructible. Of theses created objects each gets those attributes which it had during the previous Creation; and each obtains repeatedly the attributes at every subsequent Creation. Having a formed character by either injuriousness peacefulness, mildness fierceness, righteousness or unrighteousness, truthfulness, or untruthfulness, each creature, at every new creation, gets that particular attribute which it had got before. For this the particular attribute attaches to it. same or or
It is the Ordained himself who attaches variety to the great entities to the objects of the senses and to size or bulk of existent matter, and settles the relations of creatures with those various entities.
Of men who had devoted themselves to the science of things, there are some who say that, in the production of effects, Exertion is supreme. Some learned persons hold that Destiny is supreme, and some that it is Nature which is the agent.
Others hold that Acts flowing from Exertion and Destiny, produce effects, helped by Nature. Instead of considering any of these as alone powerful for the production of effects, they say that it is the union of all three that produces all effects.
About this subject, some say that such is the case; some, that such is not the case; some, that both of these are not the case; and some that it is not that the reverse of both are not. These, of course, are the contentions of those who depend on Acts, with reference to objects. They, however, whose see the truth consider Brahma as the causes.
Penance is the greatest good for living creatures. The roots of penance are tranquillity and self-control. By penance one acquires all things that he longs for in his mind.
By penance one attains to that Being who creates the universe. He who thus succeeds in attaining to that Being becomes the powerful lord of all beings.
it is by penance that the Rishis can read the Vedas without interruption. In the beginning the self-create caused those excellent Vedic sounds, that are embodiments of knowledge and that have neither beginning nor end. From those sounds have sprung all sorts of actions.
The names of the Rishis, all things that have been created, the varieties of form seen in things, and the course of all actions, have all originated from the Vedas.
Indeed, in the beginning the Supreme Lord of all beings, ceated all things from the words of the Vedas. Truly, the names of the Rishis, and all else that has been created, are seen in the Vedas. Upon the expiration of his night, the Increate Brahman creates, from models that existed before, all things which are, of course, weil-made by Him.
in the Vedas has been described the subject of the Soul's Liberation, along with the ten means formed by study of the Vedas, adoption of the domestic mode of life. penances, observance of all duties, common to all the modes of life, sacrifices, performance of all acts leading to pure fame meditation which is of three kinds, and that kind of Liberation called success (Siddhi) attainable in this life.
That incomprehensible Brahma which has been described in the words of the Vedas, and which has been described more clearly in the Upanishads by those who have an insight into the Vedas, can be realised by gradually following the practices referred to above.
This consciousness of duality, fraught again with that of pairs opposites, is born only of acts in which he is engaged to a person who thinks he has a body. That person, however, who has attained to Liberation aided by his knowledge, drives off by force that consciousness of duality.
Two Brahmas should be known viz., the Brahma represented by the Vedas and that which is beyond the Vedas and is supreme. One who is conversant with Brahma represented by sound succeeds in attaining to Brahma that is Supreme.
The destruction of animals is the sacrifice sanctioned for the Kshatriyas. The growing of corn is the sacrifice sanctioned for the Vaisshyas. Serving the three other orders is the sacrifice sanctioned for the Shudras. Penance is the sacrifice sanctioned for the Brahmanas.
In the Krita age the perforinance of sacrifices was not required. Such performance became necessary in the Treta age. In the Dvapara, sacrifices have begun to fall off. In the Kali, the same is the case with them,
In the Krita age, worshipping only one Brahma, men regarded the Richs, the Samans, the Yajushas, and the rites and sacrifices that are performed from motives of advantage, as all different from the object of their worship, and practised only Yoga by means of penances.
In the Treta age, many powerful men flourished who governed all mobile and immobile objects.
Accordingly, in that age, the Vedas, and sacrifices, and the distinctions between the several orders, and the four modes of life, existed in a body. On account, however, of the decrease in the period of life in Dvapara, all these, it that age, fall off from that compact condition.
In the Kali age, all the Vedas become so scarce that they are not seen by men. Afflicted by iniquity, they become extinct along with the rites and sacrifices laid down in them.
The righteousness which is seen in the Krita age is now seen in such Brahmanas as are of purified souls and as are devoted to penances and the study of the scriptures.
As regards the other cycles, it is seen that without at once giving up the duties and acts that are consistent with righteousness, men, observing the practices of their respective orders, and conversant with the ordinances of the Vedas, are led, by the authority of the scriptures, and from motives of advantage and interest to perform sacrifices and vows and sojourns to sacred waters and places.
As in the rainy reason a large variety of new objets of the immobile order are caused to come into being by the showers that fall from the clouds, so many new kinds of duty or religious observances are brought about in each new cycle.
As the same phenomena reappear with the reappearance of the seasons, so, at each new Creation of the same attributes appear in each new Brahman and Hara.
I have, before this, spoken to you of Time which is without beginning and without end, which ordains this variety in the universe. It is that Time which creates and destroys all creatures.
All the numberless creatures which exist subject to pairs of opposites and according to their respective natures, have Time for their refuge. It is Time that puts on those forms and it is Time which upholds them.]
I have thus described to you, O son, the topics about which you had asked, viz., Creation, Time, Sacrifices and other rites, the Vedas, the real actor in the universe, action, and the results of action.
Janamejaya said : These acts of the immeasurably effulgent Partha (Arjuna) are (no doubt) wonderful. O Brahmana, what did greatly wise Dhritarashtra say on hearing (all this)?
Vaishampayana said : Having heard from the foremost of Rishis, Krishna Dvaipayana, that Partha (Arjuna) had gone to the abode of Indra, the son of Ambika, the king Dhritarashtra, thus spoke to Sanjaya.
Dhritarashtra said : O charioteer, O Suta, do you know in detail the acts of the wise Arjuna which I have heard from the beginning to end?
Mad in performing acts of the most vulgar kind, my wicked-minded and ever sinful son of wicked policies will destroy the earth.
That high-souled one (Yudhishthira) whose words are ever true and who has Dhananjaya (Arjuna) to fight for him will certainly conquer the three worlds.
Is there any one who is even beyond the influence of death and decrepitude, that will be able to stand before Arjuna when he will shower his barbed and sharp-pointed arrows sharpened on the stone?
My wicked-minded sons, who will have to fight with the invincible Pandavas are all under the influence of Death.
Reflecting day and night I do not see amongst us that warrior who will be able to stand in battle before the wielder of the Gandiva (Arjuna).
Even if Drona, Karna or Bhishma advance against him in battle, there will befall a great calamity over the world. But I do not see even there any chance of our Victory.
Karna is kind and forgetful, the preceptor (Drona) is old and he is (also Arjuna's) tutor. But Arjuna is wrathful, strong, proud and greatly powerful. As all these heroes are invincible, all skilled in weapons and all illustrious, a fearful battle will take place between thein.
They will not desire even the sovereignty of the whole world, if it is at all to be had by defeat; peace will be established only at the death of either of these (Bhishma etc.) or Falguni (Arjuna).
But he, who will be able to kill Arjuna, does not exist, nor even he who will defeat him. How shall that wrath of his which has myself for its object be appeased?
That hero, equal to the lord of the celestials gratified Agni at Khandava. He vanquished all the rulers of the earth at the time of the great Rajasuya sacrifice.
O Sanjaya, O child, even the thunderbolt, that falls on the mountain peak, leaves a portion unburnt, but the arrows, shot by Kirti (Arjuna) do not leave anything behind.
As the rays of the sun scorch mobile and immobile universe, so will the arrows, shot by the arins of Partha, scorch all my sons.
It seems to me that the Chamus (armies) of the Bharatas have already run away in all directions, being terrified at the clatter of Arjuna's chariot wheels.
Vidhata (creator) has created Kirti (Arjuna) as our all-destroying, destroyer. He stands as a foe in the battle, scattering and vomiting swarms of arrows. Who is there that will defeat him?
Karna said I am Karna, the son of Radha and the son of Adhiratha and I salute you. Why are you come here? Tell me what I shall do for you.
Kunti said You are the son of Kunti and not the son of Radha; nor is Adhiratha your father; you are not born in the race of Suta; know this word of mine to be true.
You were begotten on me when I was an unmarried girl and you were the first held in my womb; you were born in the palace of Kuntiraja, my dear son.
The god Tapana or Virochana (Surya) whose duty it is to make everything visible, begot you on me, O Karna, O you foremost of wielders of weapons.
O my son, you who are hard to conquer, were brought forth in my father's place by me, and you then wore earrings, and were clad in coats of mail, like a divine being endued with great beauty.
You, who are such, are now, without recognizing your brothers owing to ignorance (of the true story), serving the sons of Dhritarashtra; it is not proper and especially for you, my son.
It is certainly the duty of men inclined to virtue, my son, to gratify one's father and mother who alone can view things in their proper light.
Snatching from the son of Dhritarashtra, the royal dignity of Yudhishthira, which was originally earned by Arjuna but has now been usurped from them by dishonest persons out of avarice, you enjoy it yourself.
Let the Kurus see today the union between Karna and Arjuna and seeing the establishment of brotherly feelings between them let dishonest men bow down.
Karna and Arjuna being united like Rama and Janardana what is there which can not be performed by you in the world?
O Karna, you will surely shine surrounded by your five brothers like Brahma surrounded by the gods seated on the dais on the occasion of a great sacrificial ceremony.
Endued with all accomplishments you are eldest among all my best relatives; do not use again the term “the son of a Suta" for you are the son of Pritha, endued with prowess.
Sauti said : The illustrious king having said so, the ministers expressed their approbation. The king expressed his determination of performing a Snake-sacrifice.
The Lord of the earth, the best of the Kurus, king (Janamejaya) the son of Parikshit, then called his priest and Ritvijas.
And that accomplished speaker spoke on the accomplishment of his great task. (He said), “I must avenge on that wretch Takshaka.
Tell me what I must do. Do you know any act by which I can throw Takshaka with all his friends and relatives in the blazing fire? I want to burn the wretch of a snake as he burnt my father with his poison.
The Ritwijas said : O king, there is a sacrifice advised by the celestials for you. It is known as the Snakesacrifice and is spoken of in the Puranas.
O king, you alone can accomplish it and no one else. The men, learned in the Puranas, have told us that there is such a sacrifice.
Sauti said : O excellent one, thus addressed, that royal sage thought Takshaka already thrown into the blazing fire and burnt to ashes.
The king then told these Brahmanas, learned in Mantras, “I shall perform that sacrifice. Tell me the things that are necessary.
O best of Biahmanas, thereupon his wise Ritwijas, learned in the Shastras, measured, according to the ordinances, a piece of land for the sacrificial platform.
It was graced by the presence of holy Brahmanas; it was decked with much valuable wealth; it was full of wealth and paddy. On this sacrificial platform they according to rites installed the king in the Snake-sacrifice. But before the commencement of the sacrifice happened.
An incident which foreboded a hindrance to it. For when the sacrificial platform was being built, a man, Suta by caste, well acquainted with the Puranas and learned in the art of masonry and of laying foundations, said,
“The land in which the platform was made and the time when it was measured indicate that this sacrifice will not be completed. A Brahmana will be its cause."
Having heard this, the king, before he was installed in the sacrifice, ordered the gate keepers, saying, “None must be allowed to enter here without my permission."
Brihadashva said: There was a heroic king, named Nala the son of Virasena. He was possessed of desirable attainments, handsome and well-acquainted with the management of horses.
He stood at the head of all the princes, even as the king of the celestials; and exalted above all, was equal to the sun in splendour. He was the well-wisher of the Brahmanas and the lord of the Nishadhas. He was truthful, the commander of a mighty force, consisting of cavalry and infantry and a large number of chariots and elephants but fond of gaming at dice,
He was beloved of women, high-souled and with all passions checked. He was also the refuge of all and the best of bowmen and was like Manu himself.
Like him (Nala) there was a king among the Vidarbhas, named Bhima, who was warlike, possessor of immense power and all accomplishments and beloved of his subjects. But with all these virtues he was without an issue.
He, with a fixity of purpose, made great endeavour for obtaining issue. O Bharata, there came before him, a Brahmarishi named Damana.
Thereupon, O king of kings, the virtuous prince, Bhima, assisted by his wife, satisfied that reverened sage with the most respectful offerings. Damana, thus pleased, conferred upon the king and his spouse a boon of a daughter like unto a jewel and three sons possessed of liberal heart and great fame.
The daughter and the three sons were named Damayanti and Dama, Danta and the illustrious Damana. The latter were possessed of all the virtues, most fearful and of terrible might.
But Damayanti of slender waist, obtained celebrity all ever the world in beauty and brightness and in good name, luck and glory.
And when she attained to age, hundreds and hundreds of female servants and hand-raids, decked in ornaments, waited on her like Sachi herself.
There shone in the midst of her hand-maids the daughter of Bhima, of beautiful features and decked with all ornaments like the bright lightning of the sky.
The damsel was possessed of extra-ordinary beauty and large eyes and was like Lakshmi (the goddess of riches) herself. Indeed, there was none among the celestials or the Yakshasa who could be compared with her.
No body among men or others, was possessed of such beauty, seen or heard of. In fact, the damsel was most pleasant to look at and more handsome than the celestials.
That foremost of men, Nala, was peerless in the worlds; because on earth he resembled in beauty Kandarpa (the god of love) himself in his embodied form.
Moved with admiration, they (the heralds) again and again uttered the praises of Nala before her (Damayanti) and those of Damayanti before the king of the Nishadhas, Nala.
Although they had not seen each other, yet they conceived a love (for each other) produced by their repeatedly hearing each other's accomplishments. O son of Kunti, that mutual attachment began to grow very strong.
And then Nala, incapable of holding it in his bosom, passed much of his time in solitude in the gardens adjacent to the inner apartments (of his palace).
There he saw, one day, a lot of swans, with golden wings, roving in those woods. Of them he caught one with his hands.
Thereupon that sky-roving one spoke unto Nala. "O king, it behoves you not to kill me. I will render some good to you.
O prince of the Nishadhas, I will speak of you before Damayanti and in such a manner that she will never mind to have any other person (for her lord) but yourself."
Thus spoken, the king liberated the swan. Thereafter the swans, spreading their wings, betook themselves to the country of the Vidharbhas.
Arriving at the city of the Vidharbhas the birds alighted from heaven before Damayanti, who also beheld them.
Damayanti surrounded by her hand-maids, having seen those birds of extraordinary beauty, desired to catch those rovers of the skies without loss of time.
Thereupon the swans fled in all directions in that charming forcst; and the ladies ran after them, each pursuing one.
The swan which Damayanti pursued, led her into a solitary corner of the gardens and addressed her a human speech the following words,
“O Damayanti, there is a prince among the Nishadhas, named Nala, who is in beauty, like the Ashvins; and he has not his equal among men.
In beauty he is like Kandarpa (the god of love) himself in his embodied form. O fair complexioned one, if you becomes his wife. O you of slender waist, your birth and also your beauty may be of some avail. We have, as a matter of fact, seen celestials, Gandharvas, men, Nagas and Rakshasas; but never have we seen one like him (Nala). As you are a jewel among the maidens, so Nala is the best among men. The best united with the best is of merit.
O Prince, Damayanti, was in the above way addressed by the swan. She (Damayanti) in retum said to the swan, “you also thus speak unto Nala."O Prince, the bird having uttered to the daughter of Vidharbha "So be it" returned to the country of the Nishadhas and described everything to Nala himself.
Yudhishthira said Even the most insignificant act, O grandfather, cannot be accomplished by any man without co-operation. What then need be said of the king (who has to govern a kingdom)?
How should the king's minister act and behave? Upon whom should the king place confidence, and upon whom he should not?
Bhishma said Kings, O monarch, have four sorts of friends. They are-one who has the same object, one who is devoted, one who is related by birth, and one who has been won over (by gifts and kindness).
A righteous person, who would serve one and not both sides, is the fifth of the king's friends. Such a person follow that side on which righteousness is, and accordingly acts righteously.
Regarding such a person, the king should never disclose such purpose of his as would not find his sympathy, Kings who wish to attain success are compelled to adopt both kinds of roads, fair and unfair.
Of the four kinds of friends, the second and the third are superior, while the first and the fourth should always be looked upon with suspicion. Regarding those acts, however, which the king should do personally, he should always look with suspicion on all the four.
The king should never act carelessly in watching his friends. A king who is careless is always overpowered by others.
A wicked man puts on the appearance of honesty, and he who is honest becomes otherwise. An enemy may become a friend, and a friend may become an enemy.
A man cannot always be of the same mind. Who is there that would trust him implicitly? All the principal works, therefore, a king should perform in his own presence.
An absolute confidence (in his ministers) destroys both morality and profit. A want of confidence again in all worse is than death.
Over-confidence is premature death. One incurs danger by over-confidence, If one trusts another completely, he is said to live by the favour of the trusted person.
Therefore every one should be trusted as also mistrusted. This rule of policy, O sire, should always be kept in view.
One should always mistrust that person who would upon one's death, obtain one's wealth. The wise men describe such a person to be one's enemy.
From the field of any person the water enters into the other's field, the ridge should not be brocken without owner's wish.
Terrified with the fear of huge quantity of water that might fill up in the field, one who wants to break the ridge, he is said as enemy.
A person whose joy knows no limit upon seeing the advancement of the king and who feels pain upon seeing the king's decay, is one of the best friends of the king.
He who would meet with ruin by your fall, should be trusted by you completely even as you should trust your father. You should, to the best of your power, advance him as you secure advancement for yourself. One who, in even your religious rites, tries to save you from harm, would try to save you from harm in every other transaction. Such a one should be known as your best friend. They, on the other hand, who wish one harm are one's enemies.
That friend is like your own self who is filled with fear when calamity befalls you and with joy when prosperity smiles on you.
A person endued with beauty, fair complexion, sweet voice, liberality, highmindedness, and good birth, cannot be such a friend.
That person who is endued with intelligence and memory, who is smart in transacting business, who is by nature shorn of cruelty, who is never wrathful, and who whether honoured or neglected is never dissatisfied, be he your priest or preceptor or trusted friend, should always receive your adoration if he accepts the office of your counsellor and lives in your palace.
You may communicate to such a person your most secret counsels and the true state of never all your affairs, spiritual or temporal. You may trust him as you may your own father.
One person should be appointed to one work, and not two or three. These may not tolerate each other. It is always seen that several persons, if engaged in one and the same work, disagree with one another.
That person who acquires fame, who observes all restraints, who is never jealous of able and competent persons, who never does any evil act, who renounces righteousness from lust or fear or covetousness or wrath, who is smart in transaction business, and who always speaks wise and weighty words, should be your foremost of ministers.
Well-behaved persons and born in good families, who are liberal and never given to brag, who are brave and respectable, and learned and full of resources, should be appointed as ministers for supervising all your affairs. Respected by you and gratified with riches, they would act for your well-being and be of great help to you.
Appointed of offices of emolument and of other important matters, they will always secure great prosperity.
Actuated by a feeling of healthy rivalry, they satisfy all duties regarding profit, consulting with one another when necessary.
You should fear your kinsmen as you should death itself. A kinsman can never bear a kinsmen's prosperity even as a feudatory chief cannot bear to see the prosperity of his lord.
None but a kinsman feels joy at the destruction of a kinsman endued with sincerity, mildness, liberality, modesty and truthfulness.
They, again, who have no kinsmen, can not be happy. No man is more contemptible than he who has no kinsman. A person who has no kinsman is easily overthrown by enemies.
Kinsmen are the refuge of one who is attacked by others, for kinsmen can never bear to see a kinsman assailed by other people.
When a kinsman is persecuted by even his friends, every kinsman of his considers the injury to be inflicted upon himself. In kinsmen, therefore, there both merits and shortcomings. A person having no kinsmen never shows favours to any one nor humbles himself to any one. In kinsmen, therefore, both mcrit and demerit are seen.
One should, for this reason, always honour and adore his kinsmen in words and deeds, and are do what pleases them without injuring them at any time.
Though one may mistrust them at heart, he should behave towards them as if he trusted them completely. Thinking of their nature, it seems that they have neither demerits nor merits.
A person who carefully conducts himself in this way finds his every enemies shorn of hostility and converted into friends.
One who always conducts himself in this way with his kinsmen and relatives and treats thus his friends and enemies, succeeds in acquiring everlasting fame.'
Bhishma said Drona's son observes well. Kripa observes well. Only for the observance of Kshatriya duties Karna wishes to fight.
No wise man can find fault with the preceptor. In my view we must fight considering time and place.
Why should not a wise man be bewildered who has five adversaries effulgent as the sun, who are experts in smiting and have just come out from adversity?
Even persons, conversant with morality, are bewildered in their own interests. It is for this I tell you, O king, whether my words be acceptable to you or not.
What Karna said to you was for inciting our energy. The preceptor's son should forgive us for a very important business is present.
When the son of Kunti has come it is not the time for dissension. Yourself and the preceptor and Kripa should forgive everything
The mastery of weapons is in you as the rays are in the sun. As Lakshmi is never separated from the moon, so the Vedas and the Brahma weapons are always established in you. It is seen that the four Vedas exist in one place and all the attributes of a Kshatriya exist in another place.
We have never heard of these two living together in any man than in the preceptor of the Bharata's race and his son. This is my conviction.
In Vedantas, in Puranas and in Itihasas, who, O king except Jamadagni, is superior to Drona?
The (mastery) of Brahma weapons and (the knowledge of) the Vedas combined are not seen in any other person than that best of men, the preceptor of Bharatas. The preceptor's son should forgive us. This is not the time for disunion. Let us all united fight with the son of the chastiser of Paka (Arjuna) who has come here.
Of all the dangers to an army described by the intelligent the worst is the disunion amongst the leaders.
Ashvatthama said O foremost of men, the words that you have spoken to us are all just. The preceptor, filled with anger, has dilated upon his (Arjuna's) accomplishments.
The accomplishments even of the enemies should be mentioned and the defect of a preceptor should be pointed out. Therefore, one should, to the best of his power, describe the merit of his son or disciple.
Duryodhana said May the preceptor forgive us and establish peace. If the preceptor is not alienated everything would be done.
Vaishampayana said Thereupon, O Bharata, along with Karna, Bhishma and the high-souled Kripa Duryodhana made Drona to forgive them.
Drona said I have already been pleased by the words, which Bhishma, the son of Shantanu at first gave vent to. Such a procedure should now be resorted to that the son of Pritha may not approach Duryodhana in the encounter and the latter may not pass into the hands of the enemies,
Either through bravery or through foolishness. Let such a procedure be adopted. Arjuna shall not bring himself into our view before the expiration of the period of exile.
By (merely) recovering the kine he will not forgive us. let therefore such a procedure be adopted that he can, by no means, vanquish the sons of Dhritarashtra and defeat our army. Similarly did Duryodhana speak before. Remembering all this, O Bhishma, tell us what you think proper.
Yudhishthira said You have, O grandfather, described the sacred duties of kings regarding the persons in distress. O king, you should tell me now those foremost of duties of those who lead the (four) modes of life.
Bhishma said Religion has many doors. The observance of the duties sanctioned by religion can never be useless. Duties have been laid down regarding every mode of life. The fruits of Penance with regard to the development of the Soul, are to be had in this worid.
The object to which one devotes oneself, whatever it may be, O Bharata, and nothing else, appears to as the highest of acquisitions fraught with the greatest of blessings.
When one meditates properly, one comes to know that the things of this world are useless one as straw. Forsooth, one is then freed from attachment of those things.
When the world, O Yudhishthira, which is full of shortcomings, is so framed, every intelligent man, should try to acquire the liberation of his soul.
Yudhishthira said Tell me, O grandfather, by what condition of mind should one kill his grief when he loses his riches, or his wife, or son, or father.
Bhishma said, When one's wealth is lost, or one's wife or son or father is dead, he certainly says to oneself,-Alas, it is a great sorrow,-But then one should, by the help of meditation, try to kill that grief.
Regarding it is mentioned the old story of the speech that a twice-born friend of his, coming to Senajit's court, made to that king.
Seeing the monarch stricken with grief and burning with sorrow on account of the death of his son, the Brahmana said to that king of very
Why are you stupefied? You are without any intelligence. You are yourself an object of grief, why do you grieve (for others)? A few days hence others will grieve for you, and in their turn they will be grieved for by others still.
Yourself, myself, and others who wait upon you, O king, shall all repair whence all of us have come.
Senajit said What is that intelligence, what that penance, O learned Brahmana, what that concentration of mind, O you having asceticism for wealth, what that knowledge, and what that learning, by gaining which you do not give way to grief?
The Brahmana said See, all creatures-the superior, the middling, and the inferiorm-on account of their respective acts, and entangled in sorrow.
I do not consider even my own self to be mine. On the other hand, I consider the whole world to be mine. I again consider all this as much mine as it belongs to others. Grief cannot attack me for this thought.
Having gained such an understanding, I do not give way to joy or to grief. As two pieces of wood floating on the sea meet together at one time and are again separated, so is the union of (living) creatures in this world.
Sons, grandsons, kinsmen relatives, are all of this nature. One should One should never feel attachment for them, for separation with them is inevitable.
Your son came from an invisible quarter. He has gone away and become invisible. He did not know you. You did not know him. Who are you and for whom do you grieve.
Grief is the child of the disease created by desire. Happiness again comes when the disease of desire is cured. From joy originates sorrow, and sorrow comes again and again.
Sorrow comes after joy, and joy after sorrow. The joys and sorrows of human beings are revolving on a wheel.
After happiness sorrow has come to you. You will again enjoy happiness for good and no one enjoys happiness for good.
The body is the abode of both sorrow and happiness. An embodied creature suffers the consequences of whatever acts he performs with the help of his body.
Life comes with the creation of the body. The two exist together, and the two die together.
Men of impure souls, attached to worldly objects by various fetters, disappear like embankments of sand in water.
Miseries of various sorts begotten by ignorance, act like pressers of oil-seeds, for attacking all creatures for their attachments; these press them like oil-seeds in the oilmaking machine subjecting them to the round of re-births.
Man, for the sake of his wife, commits numberless evil deeds, but suffers alone various kinds of misery both in this and the next world.
All men, attached to children, wives kinsmen and relatives sink in the miry sea of sorrow like wild elephants, when shom of strength, sinking in a miry slough.
Indeed, O king, upon loss of wealth or son or kinsmen or relatives, man suffers great misery burning him like a forest fire.
All this, viz., joy and grief, existence and non-existence depend upon destiny. One having friends as well as one having none, one having enemies as well as one having none, one having wisdom as well as one shorn of it, each and every one amongst these, enjoys happiness through destiny.
Friends are not the root of one's happiness. Enemies are not the root of one's misery. Wisdom cannot bring on wealth; wealth cannot give happiness.
Intelligence cannot give wealth, nor is stupidity the cause of poverty. Only a wise man, and none else, understands the order of the world.
Of the intelligent, the heroic, the foolish, the cowardly, the idiotic, the earned, the weak, or the strong, happiness comes to him only for whom it is ordained.
The cow belongs to the calf, to the cowherd who is her master, and to the thief. Indeed, she is his who drinks her milk.
They whose understandings are dormant, and they who have that state of the mind which lies beyond the range of the intellect, succeed in enjoying happiness. Only they who are between these two classes, suffer misery.
The wise find pleasure in the two extremes but not in the intermediate states. The sages have said that the attainment of any of these two extremes form happiness. Misery lies in the intermediate states between the two.
Those who have succeeded in acquiring real happiness, and who have become freed from the pleasures and pains of this world, and who are shorn of envy, are never moved by either the accession of wealth or its loss.
Those who have not gained that intelligence which brings on real happiness, but who have got over folly and ignorance yield to excessive joy and excessive misery.
Men who have no ideas of right or wrong, who are beside themselves with pride and with success over others, give way to transports of delight like the celestials.
Happiness must terminate in misery. Idleness is misery; while cleverness (in action) is the root of felicity. Affluence and prosperity live in a clever man, but not in an idle wight.
Be it happiness or be it misery, be it pleasant or be it otherwise, what comes to one should be enjoyed or put up with an unconquered heart.
Every day a thousand occasions for sorrow, and a hundred occasions for fear attack an ignorant and foolish man but a wise man is never so affected.
Sorrow can never touch an intelligent man, one who has acquired wisdom, one who obeys the instructions of his elders, one who has no envy, and one who has controlled his self.
Depending upon such an understanding, and guarding his heart (against the influences of desire and the passions), the wise man should work on in this world. Indeed, sorrow cannot affect him who knows that Supreme Self from which everything emanate and to which everything disappears.
The very root of grief, or heart-burning, or sorrow or of action, should, even if it be a part of one's body, the cast off.
That object, whatever it may be, which one considers as his own, is a source of grief and heart-burning.
If objects, of desire, are renounced they become sources of happiness. The man who follows objects of desire is ruined in that pursuit.
Neither the happiness which is derived from a gratification of the senses nor that great happiness which one may enjoy in heaven, even comes up to a sixteenth part of the happiness which originates from the destruction of all desire.
The consequences of pristine decds, right or wrong, affect the wise and the foolish, the brave and the mind.
Thus joy and sorrow, the agreeable and the disagreeable, continually revolve among living creatures.
Thus knowing an intelligent and wise man lives at ease. A person should renounce all his desires, and never give way to anger.
This anger originates in the heart and becomes powerful there. This anger which lives in the bodies of men and is born in their minds, is described by the wise as Death.
When a person withdraws all his desires like a tortoise withdrawing all its limbs, then its soul, which is self-luminous, can see itself.
When a person himself feels no fear and is feared by no one, when he has no desire and no hatred, he is then said to attain to the state of Brahima.
Renouncing both truth and falsehood, grief and joy, fear and courage, the agreeable and the disagreeable, you may acquire equanimity of soul.
When a person does no wrong to any creature, in thought, word, or deed, he is then said to attain to a state of Brahma.
He alone enjoys true happiness who can renounce that thirst which cannot be cast off by the misguided, which does not decay with decrepitude, and which is considered as a fatal disease.
About it, O king, are heard the verses sung by Pingala regarding the way in which she had acquired eternal inerit even at a very unfavourable time.
Having gone to the appointed place, a fallen woman of the name of Pingala could not enjoy the company of her lover through an accident. At that time of great misery, she acquired equanimity of soul.
Pingala said Alas, I have for many years lived ignorantly, by the side of tha dear Self in whom there is nothing but tranquility. Death has been at my door. Ere this, I did not, however, approach that Essence of Purity.
I shall cover this house of one column and nine doors, i.e., body, (by means of true knowledge). What woman is there who considers that dear. Supreme Soul, even when He is so near, as really dear.
I am now awake. I have been roused from the sleep of ignorance. I am no longer under the influence of desire. Human lovers, who are, in fact, so many embodiments of hell, shall no longer impose upon me by approaching me lustfully.
Evil yields good through destiny or through pristine deeds. Roused from the sleep of ignorance, I have renounced all desire for worldly objects. I have gained a complete mastery over my senses.
One freed from desire and hope sleeps happily. Freedom from hope and desire is happiness. Having renounced desire and hope, Pingala sleeps happily.
Bhishma said Consoled with these and other words of the learned Brahmana, king Senajit enjoyed delight and became very happy.
Vaishampayana said The object of Krishna having proved vrsuccessful and he having left the Kurus, the Kshattri having approached Pritha said to her slowly and sadly,
"O you whose children are alive, you know that I am ever inclined to the reverse of war but though I am caring myself horse, Suyodhana does not act up to my words.
The king (Yudhishthira) has on his side the kings of the Chedis, the Panchalas, and the Kaikeyas and Bhima and Arjuna and Krishna and Yuyudhana and the twins.
Yudhishthira is staying at Upaplavya like Dharma himself and desires the good will of his kinsmen as the weak desire the good will of the strong.
This king Dhritarashtra too, old in years, does not make peace, and follows the wrong path being intoxicated with the pride of sons.
The dispute in this instance has its rise in the wicked intelligence of Jayadratha, Karna, and Dushasana, as also of the son of Subala.
These, who act with unrighteousness towards him who is righteous, have the fruit of such act of theirs.
Who is there who would not grieve at the prostitution of virtue by the Kurus? When Keshava goes without having established peace the sons of Pandu will make preparation for war.
Thereupon the misdeed of the Kurus will be the cause of a massacre of heroes; thinking of such things, I do not get sleep during day nor during night.”
Kunti too, hearing these words of his, which were spoken with the desire of benefit, began to sigh, being struck with sorrow and became depressed in mind also.
"Fie on this interest" which is the cause of a great massacre of kinsmen-in this was those that are friends will meet with defeat.
The sons of Pandu, the Chedis, the Panchalas and the Yadavas, united together will fight with the Bharatas; what can be a greater cause of sorrow than this?
Behold, there is certainly demerit in war, as defeat in it the death of a man who is without wealth is better for him but the loss of kinsmen is no victory.
Thinking this, sorrow comes to my heart; this grand father, Bhishma, the son of Shantanu, the preceptor who is the foremost among soldiers,
And Karna also being united with the party of the son of Dhritarashtra it enhances my fear. The preceptor Drona will by no means fight willingly with his disciple. son
Why should not also the grand father show sympathy to the son of Pandu. This one man only therefore (namely Karna) follows the delusion of the of the wicked-souled of Dhritarashtra of vain foresight.
The wretch also ever hates the sons of Pandu. He is obstinate in working for their injury, besides he is very powerful.
Karna is ever against the sons of Pandu, and this fact now is burning me up; and I today expect. ((by the course I take) to incline the heart of Karna towards the sons of Pandu.
For I shall today approach him with a view to please him and tell him everything as it actually happened. The divinely holy Durvasa, being gratified by me, granted me a boon,
Empowering me to invoke any body with the help of certain incantations ((mantras) when I was residing in my father's place, namely in the inner apartments of the king Kuntibhoja.
With diverse thoughts and fearing in my heart and reflecting on the strength or weakness of the incantation as also of the efficacy of the Brahmana's boon.
And owing to my nature as a woman, especially owing to being a child I thought again and again, at the time being carefully guarded over by my nurse and surrounded by my companions.
How I could avoid all blame and save the reputation of my father and how I could myself be visited with good fortune without being a sinner in any way.
And thinking of that Brahmana and bowing to him in my mind out of curiosity and behaving as a child at the time I came in contact with the god Surya though yet an unmarried girl.
Why should not he therefore, whom I bore in my womb when an unmarried girl, act according to my words leading to benefit and at the same time accomplish the good of his brothers?
Kunti, thus thinking on an excellent course of action, went towards the Bhagirathi for the attainment of her objects.
Then on the banks of the Ganga did Pritha hear the sound of chanting the Vedas made by her son who had great kindness in him and who was attached to truth.
She waited behind Karna, who with arms upraised had his face turned to the east, till the end of the devotions of that devotee.
She the wife of the Kauravya and the daughter of the Vrishni race waited troubled by the rays of the sun behind the clothes of Karna, becoming pale like a garland of lotuses.
That one, who used to say his prayers regularly, having been engaged in devotion till his back became heated with the rays of the sun, then turned and seeing Kunti he did honour her by saluting her and folding his hands before her.
As was custom that best among men, the son of Vikartana, endued with great energy and pride, that foremost of all virtuous persons, with surprise, said to Kunti.
'I shall now describe to you the means of conquering the senses as seen with the eye of the scriptures. A person, O king, will attain to the highest and by shaping his conduct accordingly.
Amongst all living creatures man is said to be the foremost. Among men, the twice-born, persons well read in the Vedas are the foremost.
These last are considered as the souls of all living creatures. Indeed, those Brahmanas who have mastered the Vedas are considered as allseeing and omniscient. They are persons who have become conversant with Brahma.
As a blind man, without a guide, meets with many difficulties on a road, so has a person shorn of knowledge to meet with many impediments in the world. Therefore those who are endued with knowledge arc considered as superior to the rest.
Those who wish to acquire virtue practise various rites according to the scriptural injunctions. They do not, however, attain to Liberation. They only acquire those good qualities which I shall presently mention.
Purity of speech, of body, and of mind, forgiveness, truth, firmness and intelligence,-these good qualities are shown by pious persons who observe both kinds of religion.
What is called Brahmacharya is considered as the means of attaining to Brahma. That is the foremost of all religions. It is by the practice of that religion that one acquires the highest end.
Brahmacharya has no connection with the five vital airs, mind, understanding, the five senses of perception, and the five senses of action. It is, therefore, free from all the perceptions that the senses give. It is heard only as a word, and its form, is not seen, but can only be conceived.
It is a state of existence only on the mind. It has no connection with the senses. That pure state should be attained to by the understanding alone.
He who practises it duly attains to Brahma; he who practises it half and half, attains to the status of the gods; while be who practises it indifferently, is born among Brahmanas and possessed of learning attains to eminence.
Brahmacharya is highly difficult to practise. Listen now to the means thereof. That twiceborn one who follows it should subdue the quality of Darkness as soon as it begins to show itself or as soon as it begins to be powerful.
One who has taken that yow should not speak with women. He should never look at a naked woman. The sight of women, under even indifferent circumstances, excites the passion of all weak-minded men.
If a person feels a desire for women rising in his heart, he should observe the vow called Krichcchra and also pass three days in water. If desire is formed even in a dream, one should, diving in water, mentally repeat for three times the three Riks by Aghamarshana.
That wise man who follows this VOW should, with a liberal and enlightened mind, consume the sins in his mind which are created by the quality of Darkness.
As the passage that carries away the refuge of the body is very closely connected with the body, so the embodied Soul is very closely connected with the body that confines it.
The different sorts of juices, passing through the network of arteries, nourish men's wind, bile, phlegm, blood, skin, flesh, intestines, bones, marrow, and the whole body.
Know that there are ten principle canals. These help the functions of the five senses. From those ten issue out thousands of other passages that are minuter in form.
Like rivers filling the ocean at the proper time, all these channels, containing juices, nourish the body.
There is a channel leading to the heart called Manovaha. It draws from every part of the human body the seminal fluid which is born of desire.
Numberless other channels issuing from that principal one extend into every part of the body and bearing the element of heat cause the sense of vision (and the rest).
As the butter that lies within milk is churned up by churing rods, so the desires that are created in the mind draw together the vital sced that lies within the body.
In the midst of even our dreams passion originating in imagination attacks the mind, with the result that the passage already named, viz., Manovaha, throws out the seminal fluid born of desire.
The great and divine Rishi Atri is a inaster of the subject of the generation of the vital secd. The juices that are produced by food, the passage called Manovaha, and the desire that is born of imagination,-these three are the causes which create the seminal fluid which has Indra for its presiding god. The passion that helps the passing out of this fluid is, therefore, called Indriya.
Those persons, who know that the course of seminal fluid is the cause of intermixture of castes, are men of controlled passions. Their sins are considered to have been consumed, and they are never subjected to re-birth.
He who performs action simply for the purpose of maintaining his body, reducing with the help of the mind the qualities into a state of equilibrium, and brings at his last moments the vital airs to the channel called Manovaha, is freed from re-birth.
The Mind is sure to acquire Knowledge. It is the Mind which assumes the form of all things. Acquiring success through meditation, the minds of all great persons, become freed from desire, eternal, and shining.
Therefore, for destroying the mind, one should perform only pure deeds, and frecing himself from the qualities of Darkness and Ignorance, one is sure to acquire a very desirable end.
Knowledge (ordinarily) acquired in younger days becomes weakened with decrepitude. Through the good effects of past lives, a person, however, of ripe understanding succeeds in killing his desires.
Such a person, by getting over the fetters of the body and the senses like a traveller crossing a path full of impediments, and transgressing all faults he sees, succeeds in testing the ambrosia (of Liberation.)
Yudhishthira said Tell me, O grandfather, how should a poor inan, desirous of achieving his own behoof, act after having acquired the status of humanity and come into this region of acts that is so difficult to acquire.
Tell me also what is the best of all gifts, and what should be given under what circumstances? Tell me, O son of Ganga, who are truly worthy of honour and adoration. You should describe these mysteries to us.
Vaishampayana said Thus accosted by that famous king, viz., the son of Pandu, Bhishma explained to that king these great mysteries about duty.
Bhishma said Listen to me with rapt attention, O king, as I explain to you, O Bharata, these mysteries of duties as the holy Vyasa had explained them to me formerly.
This subject is a mystery to the very celestials, O king. Yama of pure deeds, with the help of vows well observed and Yoga meditation, had acquired the knowledge of these mysteries as the high fruits of his penances.
What pleases deity, what pleases the departed manes, the Rishis, the companions of Mahadeva, the goddess Shri Chitragupta, and the powerful Elephants which rule the cardinal points of the compass, what forms the religion of the Rishis, the religion viz., which has many mysteries and which yields high fruits, the merits of what are called great gifts, and the merits of all the sacrifices he who knows these, O sinless one, and knowing acts according to his knowledge, becomes freed from stains if he has stains and acquires the inerits indicated.
One oilman is equal to ten butchers. Equal to ten oilmen is one drinker of alcohol. Equal to ten drinkers of alcohol is one harlot. Equal to ten harlots is a single king.
A great king is said to be equal to half of these all. Hence, one should not accept gifts from these. On the other hand, one should attend to the science, which is sacred and which has virtue for its marks, of the threefold objects of life. Amongst these, Wealth and Pleasure are naturally attractive. Hence one should, with rapt attention, listen to the sacred expositions of Religion, for the fruits of listening to the mysteries of Religion are very great. One should certainly hear every subject bearing on Religion as ordained by the celestials themselves.
In it is contained the ritual about the Shraddha in which have been declared the mysteries of the departed Manes. The mysteries about the deities have also been explained there.
It contains the duties and practices, productive of great merit, of the Rishis also, together with the mysteries attaching to them. It contains an exposition of the merits of great sacrifices and all kinds of gifts.
Those men who always read the scriptures about these subjects, those who bear them properly in their mind, and he who, having listened to them, follows them in practice, are all considered to be as holy and sinless as the powerful Narayana himself.
The merits of the gift of kine, those that belong to the performance of ablutions in sacred waters, those that are acquired by the celebration of sacrifices, all these are acquired by that man who treats guests with respect.
They who listen to these scriptures, they who are gifted with faith and they who have a pure heart, it is well known conquer many regions of felicity. Those pious men who are gifted with faith, become cleansed of all since and no sin can touch them. Such men always increase in virtue and succeed in attaining to the celestial region.
Once on a time a celestial messenger, coming to the court of Indra of his own accord, but remaining invisible, addressed the king of the deities in these words:
At the command of Ashvini Kumars (the celestial physicians) and who are gifted with every desirable quality, I have come to this place where I see human beings the departed Manes and the celestials assembled together.
Why, indeed, is sexual intercourse interdicted for the man who performs a Shraddha and for him also who eats at a Shraddha? Why are three rice balls offered separately at a Shraddha?
To whom should the first of those balls be offered? To whom should the second one be offered? And whose has it been said is the third or the remaining one? I wish to know all this!
After the celestial messenger had said these words connected with virtue and duty, the celestials who were seated towards the east and the departed Manes also, praising that ranger of the sky, began as follows:
The Pitris said Welcome are you and blessings upon you! Do you listen, O best of all rangers of the sky! The question you have put is a high one and fraught with deep import.
The departed Manes of that man who indulges in sexual intercourse on the day he performs a Shraddha or eats at a Shraddha, have to lie for a whole month on his vital seed.
We shall explain the classification of the riccballs offered at a Shraddha, The first ricehall should be thought of as being thrown into the waters.
The second ball should be given to one of the wives to eat. The third ball should be thrown into the burning fire.
This is the ordinance about the Shraddha. This is the ordinance of the rites of religion. The Pitris of that man who acts according to this ordinance become pleased with him and remain always cheerful. The progeny of such a man increases and he always commands endless riches.
The Celestial Messenger said You have explained the division of the ricc balls and their consignment one after another to the three, together with the reasons thereof.
Whom does that riceball which is thrown into the waters reach? How does it , by being so thrown please the deities, and how does it rescue the departed Manes?
The second ball is eaten by the wife. That has been laid down in the ordinance. How do the Pitris of that man become the eaters thereof?
The last ball goes into the burning fire. How does that ball succeed in finding its way to you, or who is he to whom it goes?
I wish to hear this, that is, what are the ends attained by the balls offered at Shraddhas when thus disposed of by being thrown into the waters, given to the wife, and thrown into the burning fire.
The Pitris said The question which you have asked is of deep import. It involves a mystery and is wonderful. We have been highly pleased with you, O rarger of the sky.
The very celestials and the Munis applaud acts done in honour of the departed Manes. Even they do not know what the certain conclusions are of the ordinances about the acts done in honour of the Pitris.
Excepting the great, immortal and excellent Markandeya, that learned Brahmana of great fame, who is ever devoted to the Pitris, none amongst them is conversant with the mysteries of the ordinances about the Pitris.
Having heard from the holy Vyasa what the end is of the three riceballs offered at the Shraddha, as explained by the Pitris themselves in reply to the question of the celestial messenger, I shall explain the same to you. Do you hear, o king, what the conclusions are about the ordinances about the Shraddha.
Listen with attention, O Bharata, to me as I explain what the end is of the three rice balls. That rice ball which goes into water is considered as pleasing the deity of the Moon.
That deity being pleased, O you of great intelligence gratifies in return the other deities and the Pitris also with them. It has bean laid down that the second riceball should be eaten by the wife.
The Pitris, who always wish for progeny, bestow children on the woman of the house. Listen now to me as I tell you what becomes of the rice ball that is thrown into the burning fire.
With that ball the Pitris are pleased, and as the result thereof, grant the fruition of all desires to the person offering it. I have thus told you everything about the end of the three riceballs offered at the Shraddha and consigned to the three (viz. water, the spouse and the fire.)
That Brahmana who becomes the priest at a Shraddha forins himself by that deed, the Pitri of the person performing ine Shraddha. Hence he should abstain that day from sexual intercourse with even his own wife.
O best of all rangers of the sky, the man who eats at a Shraddha should remain pure for that day. By acting otherwise one surely commits the sin I have indicated. It cannot be otherwise.
Hence, the Brahmana who is invited to a Shraddha for eating the offerings should eat them after purifying himself by a bath and remain pious for that day by abstaining form every kind of injury or evil. The progeny of such a person multiplies and he also who feeds him gets the same reward.
Bhishma said After the Pitris had said so, a Rishi of austere penances, named Vidyutprabha, whose form was effulgent like the Sun spoke.
Having heard those mysteries of religion as explained by che Pitris, he addressed Shakra, saying, Stupefied by folly, men kill numerous creatures born in the intermediate orders, such as worms, ants, snakes, sheep, deer and birds. They commit a great sin by these acts. What, however, is the remedy?
When this question was asked, all the gods and Rishis having penances for wealth and the highly blessed Pitris, praised that ascetic.
Shakra said Thinking in one's mind of Kurukshetra and Gaya and Ganga and Prabhasa and the lakes of Pushkara, one should dip his head in a piece of water.
By so doing he becomes purged off of all his sins like the Moon freed from Rahu. He should thus bathe for three days successively and then fast for every day.
Besides this, he should touch (After bathing) the back of a cow and bow his head to her tail. Vidutprabha, after this, once more addressing Vasava said, I shall describe a rite that is more subtle. Listen to me, O you of a hundred sacrifices.
Rubbed with the astringent powder of the hanging roots of the banian and anointed with the oil of Priyangu, one should eat the Shashtika paddy mixed with milk. By so doing he becomes purged off all his sins.
Listen now to another mystery unknown to many but which was discovered by the Rishis with the help of meditation. I heard it from Brihaspati while he recited it before Mahadeva.
O king of the celestials do you hear it with Rudra in your company, O lord of Shachi. If a person, ascending a mountain stands there on one foot, with arms upraised and joined together and abstaining from food, looks at a burning fire, he acquires the merits of severe penances and obtains the rewards of fasts.
Heated by the rays of the Sun, he becomes purged off all his sins. One who acts thus in both the summer and the winter seasons becomes freed from every sin.
Purged off of every sin one acquires a splendour of complexion for all time. Such a man burns with energy like the Sun or shines in beauty like the Moon.
After this, the king of the celestials viz., he of a hundred sacrifices, seated in the midst of the gods then sweetly addressed Brihaspati, with these excellent words:
O Holy One, do you describe those mysteries of religion which are fraught with happiness to human beings, and what the faults are which they commit, together with the mysteries of them.
Brihaspati said They who pass urine, facing the sun, they who do not show respect for the wind, they who do not pour libations on the burning fire, they who milk a cow whose calf is very young, actuated by the desire of obtaining from her as much milk as possible, commit many sins. I shall describe what those faults are, O lord of Shachi, Do you hear me.
The Sun, Wind, the carrier of sacrificial oblations, O Vasava, and kine who are the mothers of all creatures, were created by the self-create himself, for rescuing all the worlds, O Shakra. These are the deities of human beings. Listen all the conclusions of religion.
Those wicked men and wicked women who pass urine facing the Sun, live in great infamy for eighty six years.
That man, O Shakra, who cherishes no respect for the wind, gets children that come out prematurely from the womb of his wife. These men who do not pour libations on the burning fire, find that the fire, when they do light it up for such rites as they wish to perform refuses to eat their libations.
Those men who drink the milk of kire whose calves are very young, never get children for perpetuating their races.
Such men see their children die and their families shrink. These are consequences of the acts referred to as observed by twice born persons, venerable for age in their respective families.
Hence, one should always avoid that which has been interdicted and do only that which has been directed to be done, if one is desirous of securing his prosperity. This that I say to you is very true.
After the celestial preceptor had said this the highly blessed celestials, with the Maruts, and the highly blessed Rishis questioned the departed Manes saying, You Pitris with what acts of human beings, who are generally gifted with little understandings, do you become pleased? What gifts made in course of such rites as are performed for improving the position of deceased persons in the other world become inexhaustible in efficacy?
By doing what acts can men become freed from the debt they owe to their ancestors? We wish to hear this. Great is our curiosity.
The Pitris said Yoy highly blessed ones, the doubt existing in your minds has been properly explained. Listen as we describe the deeds of righteous men with which we become pleased.
Blue hued bulls should be liberated. Gifts should be made to us, on the day of the new moon of sesame seeds and water. In the season of rains, lamps should be lighted. By these decds of men they can free themselves from the debt they owe to their ancestors.
Such gifts never become vain. On the other hand they yield great and endless fruits. The gratification we derive from them is considered to be inexhaustible.
Those men who gifted with faith, beget offspring, rescue their deceased ancestors from imiserable Hell.
Hearing these words of the Pitris, Vriddha Gargya, endued with penances and high energy, became filled with wonder so that the hair on his body stood erect. Addressing them he said, Ye having penances for wealth, tell us what the merits are of setting free Bulls having blue complexions. What merits, again, are of the gifts of lamps in the season of rains and the gift of water with sesame seeds?
The Pitris said If a bull of blue complexion upon being liberated raises a (small) quantity of water with its tail the Pitris become pleased with that water for full sixty thousand years.
The mud such a bull raises with its horns from the banks (of a river or lake) succeeds, forsooth, in sending the Pitris to the region of Soma.
By giving lamps in the season of rains one shines with effulgence like Soma himself. The man who gives lamps is never subject to the quality of Darkness.
Those men who make gifts on the day of the new moon of sesame seeds and water, mixed with honey and using a vessel of copper, O you having penances for wealth, are considered as duly performing a Shraddha with all its mysteries. These men get children of sound health and cheerful minds.
The merit acquired by the giver of the Pinda takes the forin of the growth of his family. Indeed, he who performs these acts with faith, becomes freed from the debt he owes to the ancestors.
Thus have been laid down the proper time for the performance of the Shraddha, the ordinances about the rites to be observed the proper person that should be fed at the Shraddha, and the merits that belong to it. I have described everything to you in due orders.
Vaishampayana said The (sacrificial) horse, having wandered over the entire Earth bounded by the ocean, then ceased and turned his face toward the city of Hastinapur.
Following as he did that horse, the diademdecked Arjuna also turned his face towards the Kuru capital. Wandering at is will, the horse then came to the city of Rajagriha.
Seeing him arrived within his kingdom, O monarch, the heroic of Sahadeva, following Kshatriya duties, challenged him to battle.
Coming out of his city, Meghasandhi, mounted on his car and equipt with bow and arrows and leathern fence, rushed towards Dhananjaya who was on foot.
Gifted with great energy, Meghasandhi, approaching Dhanajaya, O king, said these words from a spirit of childishness and without son any skill.
This horse of yours, O Bharata, seems to move about, protected by women only! I shall take away the horse. Do you try to free him.
Although my sires did not teach you in battle, I, however, shall do the duties of hospitality to you. Do you strike me, for I shall strike you.
Thus addressed, the son of Pandu, smiling the while, answered him, saying, To resist him who obstructs me is the vow imposed on me by my eldest brother. Forsooth, O king, you know this. Do you strike me to the best of your power. I have no anger.
Thus addressed, the king of Magadha first struck the son of Pandu, showering his arrows on him like the thousand-eyed Indra showering a heavy downpour of rain.
Then, Ochief of Bharata's race, the heroic wielder of Gandiva, with arrows shot of that excellent bow, baffled all the arrows shot carefully at him by his adversary.
Having thus baffled that cloud of arrows, the ape-bannered hero shot a number of burning arrows at his enemy which resembled snakes with fiery mouths.
These arrows he shot at his flag and flagstaff and car and poles and yoke and the horses sparing the body of his-enemy and his cardriver.
Though Partha who was capable of shooting with the bow with the left-hand (as well as the right) spared the body of the king of Magadha, yet the latter, thinking that his body was protected by his own prowess, discharged many arrows at Partha.
The wielder of Gandiva, deeply struck by the king of Magadha, shone like a blossoming Palasha (Butea frondosa) in the season of spring.
Arjuna had no desire of killing the king of Magadha. It was for this that, having struck the son of Pandu, he succeeded in remaining before that foremost of heroes.
Then Dhananjaya, becoming angry, drew his bow with great force, and killed his antagonist's horses and then struck off the head of his car-driver.
With a razor-headed arruw he then cut off Meghasandhi's large and beautiful bow, and then his leathern fence. Then cutting off his flag and flag-staff, he caused it to fall down.
The king of Magadha greatly afflicted, and deprived of horses and bow and driver, took up a mace and rushed with great speed at the son of Kunti.
Arjuna, then, with many arrows of his equipt with his vulturine feathers, cut off into pieces, that mace of his advancing enemy which was adorned with bright gold.
Thus cut off into pieces, that mace, with its jeweiled bonds and knots all severed, fell on the Earth, like a she-snake helplessly hurled down by somebody.
When his enemy became deprived of his car, his bow, and his mace, the ape-bannered hero then, comforting his cheerless enemy who had been observant of Kshatriya duties, said to him these words: O son, you have sufficiently shorn your adherence to Kshatriya duties. Go now. Great have been the feats, O king, which you have accomplished in battle although you are very young in years.
The command I received from Yudhishthira was that kings who oppose me should not be killed. It is for this you live yet, O monarch, although you have offended me in battle.
Thus addressed, the king of Magadha considered himself defeated and spared. Thinking then that it was his duty to do so, he approached Arjuna and joining his hands in respect adored him.
And he said, Defeated have I been by you! Blessed be you, I do not venture to continue the battle. Tell me what I am to do now for you! Consider your command as already carried out.'
Comforting him again, Arjuna once more said to him. You should go to the HorseSacrifice of our king which takes place at the coming full moon of Chaitra.
Thus addressed by him, the son of Sahadeva said, So be it, and then duly adored that horse as also Phalguna, that foremost of warriors.
The sacrificial horse then, having beautiful manes, proceeded at his will along the seacoast, going to the countries of the Bangas, the Pundras, and the Kosalas.
In those kingdoms Dhananjaya, with his bow Gandiva, O king, defeated numberless Mleccha armies one after another.
Yudhishthira said Of whose wealth, O foremost of Bharata's race, is the king considered to be the master? And what conduct also should the king follow? Describe to me this, O grandfather!
Bhishma said 'The Vedas declare that the king is the master of the wealth that belongs to all persons except Brahmanas, as also of those Brahmanas who do not follow their proper duties.
The king should not spare those Brahmanas who do not follow their duties. The righteous say that this is the ancient practice of kings.
That king, O monarch, in whose dominion a Brahmana becomes a thief, is considered to be the doer of that misdeed. The king is visited by sins on that account.
For such an offence, kings consider themselves to be worthy of reproach. All righteous kings, therefore, provide Brahmanas with the means of sustenance,
Regarding it is cited the old narrative of the speech made by the king of the Kaikeyas to a Rakshasa while the latter was about to abduct him away.
Of rigid vows and well-read in the Vedas, the king of the Kaikeyas, O monarch, while living in the forest, was by force seized on a certain occasion by a Rakshasa.
The king said, There is no thief in my kingdom, nor any wicked person nor any one who drinks alcohol. There is no one in my kingdomn who does not preserve his sacred fire or who does not celebrate sacrifices. How then have you been able to possess by heart?
There is not Brahmana in my territories who is not learned or who does not observe Vows or who has not drunk Soma. There is no one who does not preserve his sacred fire or who does not celebrate sacrifices. How then have you been able to possess my soul?
In my kingdom no sacrifice has been celebrated without completing it by Dakshina. No one in my kingdom studies the Vedas who does not observe vows. How then have you been able to possess my soul?
The Brahmanas in my kingdom teach, study, sacrifice, officiate at others' sacrifices, give, and receive presents. All of them perform those six acts.
The Brahmanas in my kingdom devotedly follow the duties of their order. Adored and provided for, they are mild, and truthful in speech. How then have you been to possess my soul?
The Kshatriyas in my kingdom devotedly follow the duties of their order. They never beg but give, and are conversant with truth and virtue. They never teach but study, and celebrate sacrifices but never officiate at the sacrifices of others. They protect the Brahmanas and never fly from battlefield. How then have you been able to possess my soul,?
The Vaishyas in my kingdom all follow the duties of their order. With simplicity and without deceit they gain their livelihood from agriculture, cattle-keeping, and trade. They are all careful, observant of religious rites and excellent vows, and truthful in speech.
They give to their guests what is their due, are self-controlled and pure, and devoted to their relatives and kinsmen. How then have you been to possess my heart?
The Shudras in my kingdom, always follow the duties of their order, humbly and duly serve and wait upon the other three orders without cherishing any inalice towards them. How then have you been able to possess my heart?
I support the helpless and the old, the weak, the ill, and helpless women by giving them all their necessaries. How then have you been able to possess my heart?
I have never done away with the special customs of families and of countries obtaining from days of yore. How then have you been able to possess my heart?
The ascetics in my kingdom are protected and adored. They are always honoured and fed with food. How then have you been able to posses my heart?
I never eat without feeding others from my food. I never know other people's wives. I never sport or recreate alone. How then have you been able to possess my heart?
No one in my kingdom save a Brahmacharin begs his food, and no one who lives a mendicant's life desires to be a Brahmacharin. No one but a Ritwij pours libations (of clarified butter) upon the sacrificial fire. How then have you been able to possess my soul?
I never disrespect the learned or the old or those who practise penances. When all people are asleep, I keep up (for watching and protecting). How then have you been able to possess my heart?
My priest is endued with the knowledge of self. He practises penances, and is a master of duties. Highly intelligent he has the fullest power over my kingdom.
By presents I desire to acquire knowledge, and by truth and the protection of Brahmanas. I wish to attain blissful regions of heaven. I always strive to serve my preceptors with my services. I do not fear the Rakshasas.
In my kingdom there are no widows, no wicked Brahmanas, no Brahmana who had not satisfied his duties, no deceitful person, no thief, no Brahmana who officiates in the sacrifices of those for whom he should never officiate, and no perpetrator of sinful deeds. I do not fear the Rakshasas.
There is no space in my body, of even two fingers breadth, which does not contain the mark of a weapon-wound. I always fight for the sake of fairness. How then have you been able to possess my heart?
The people of my kingdom always bless me so that I may always be able to protect kine and Brahmanas and celebrate sacrifices. How then have you been able to possess me?
Since you satisfy your duties under all circumstances, therefore, O king of the Kaikeyas, go back to your palace. Blessed be you, I leave you.
They, O king of the Kaikeyas, who protect kine and Brahmanas and all their subjects, have no fear of Rakshasas, what speak of sinful persons.
Those kings, who yield to Brahmanas and whose might depends upon that of the Brahmanas, and whose subjects are always hospitable, always succeed in gaining heaven.
Bhishma continued:-You should; therefore, protect the Brahmanas. Protected by you, they will protect you in return. Their blessings, O king, would, forsooth, come upon righteous kings.
For the sake of righteousness, those Brahmanas who do not follow the duties of their order should be chastised and separated from their betters.
A king, who behaves thus towards the people of his city and the provinces, enjoys prosperity here and lives in heaven with Indra.'
Proceeding by many charming forests and lakes and sacred waters, the Brahmana at last arrived at the asylum of a certain ascetic.
Going there, he enquired of him, in proper words, about the Naga of whom he had heard from his guest, and instructed by him he pursued his journey.
With a clear idea of the object of his journey the Brahman then reached the house of the Naga. Entering it duly, he announced his arrival in proper words, saying,-Ho! who is there! I am a Brahmana come here as a guest!
Hearing these words, the chaste wife of the Naga, endued with great beauty and devoted to the observance of all duties, showed herself.
Always attentive to the duties of hospitality, she adored the guest with due rites, and welcoming him, said,-What can I do for you?
The Brahmana said O lady, I am sufficiently honoured by you with the sweet words you have said unto me. The fatigue of the journey has also been removed. I wish, O blessed lady, to see your excellent husband.
This is my great object. This is the one object of my desire. It is for this reason that I have come to-day to the house of the Naga your husband.
The Wife of the Naga said Reverend Sir, my husband has gone to drag the car of the Sun for a month. O learned Brahmana, he return in fifteen days, and will, forsooth, appear before you.
I have thus told you the reason of my husband's absence from home. Be that as it may, what else is there that I can do for you? Tell me this.
The Brahmana said O chaste lady, I have come here with the object of seeing your husband. O reverend dame, I shall live in the adjacent forest, waiting for his return.
When your husband returns, do kindly tell him that I have arrived at this place actuated by the desire of seeing him. You should also inform me of his return when that event takes place.
O blessed lady, I shall, till then, live on the banks of the Gomati, waiting for his return and living restricted diet.
Having said this repeatedly to the wife of the Naga, the foremost of Brahmanas went to the banks of the Gomati for living there till the time of Naga's return. O blessed lady, I shall, till then, live on the banks of the Gomati, waiting for his return and living restricted diet.
Having said this repeatedly to the wife of the Naga, the foremost of Brahmanas went to the banks of the Gomati for living there till the time of Naga's return.
Vaishampayana said: Thereupon the Pandavas again thus spoke to Markandeya.
"You have spoken to us about the greatness of the Brahmanas, we now desire to hear about the greatness of the royal order the Kshatriyas." To them replied the great Rishi Markandeya, "Hear now of the greatness of the royal order." A king of the Kuru dynasty named Suhotra went on a visit to the great Rishis and as he was returning he saw king Shivi, the son of Ushinara. As they met, they each saluted the other as best fitted to his age. Considering each equal to the other, they did not allow way to each other. At this time Narada came. (He said) why are, you standing here thus blocking each others way?
They said to Narada, “O exalted one, you should not speak thus. The sages of old have said that way should be given to one who is superior or abler. We that stand blocking each other's way are equal to each other in every respect. If properly judged, there is no superiority or inferiority between us." Having been thus addressed, Narada recited the following words.
O descendant of Kuru, he who is cruel behaves cruelly towards even those who are humble and he who is humble behaves humbly and honestly towards even those are wicked. He who is honest behaves honestly towards even those who are dishonest, why then should not he behave honestly with one who is honest.
He who is honest considers the service that is done to him, as if it were one hundred times greater than it (really) is. This is the custom amongst the celestial. The ruler of earth, the son of Ushinara, certainly possesses greater goodness than you.
One should conquer the mean by charity, the untruthful by truth, the wicked by forgiveness and the dishonest by honesty.
Both of you are generous-minded. Let one of you stand aside (giving the way to the other) according to the above words Having said this, Narada became silent. Having heard this, the descendant of Kuru, (king Suhotra), walking round Shivi and praising his many good deeds, gave him the way and went away.
It is thus that Narada has described the greatness of the royal order.
Yudhishthira said : O high-souled and the exalted Brahmana, I desire to know the names of that great deity by which he is celebrated all over the three worlds.
Vaishampayana said : Having been thus addressed by the illustrious Pandava in the midst of the Rishis, the exalted and the greatly ascetic Markandeya said-
Markandeya said : (They are) Agneya, Skanda, Diptakirti, Anameya, Mayuraketu, Dharmatma, Bhutesha, Mahishmardana, Kamajit, Kamada, Kanta, Satyavak, Bhuvaneshvara, Shishu, Shighra, Suchi, Chanda, Dipatvarna, Shubhanana, Amogha, Anagha, Raudra, Priya, Chandranana, Diptashakti, Prashantatman, Bhadrakrit, Kutamohana, Shashtipriya, Pavitra, Matrivatsala, Kanyabharta, Vibhakta, Svaheya, Revatisuta, Prabhu, Neta, Vishakha, Naigameya, Suduschara, Suduschara, Suvrata, Lalita, Balakridanakapriya, Akashachari, Brahmachari, Shura, Shakhanodbhava, Vishvamitrapriya, Devasenapriya, Vasudevapriya, Priya and Priyakrit. These are the divine names of Kartikeya. Whoever repeats them there is no doubt he secures fame, wealth and salvation.
O foremost of the Kurus, I shall now with devotion pray to that matchless, powerful, six faced and brave Guha who is worshipped by the celestials and the Rishis. Listen to them.
O Skanda, you are devoted to Brahma you are begotten by Brahma, you are versed in the mysteries of Brahma, you are Brahmeshya, you are the foremost of those who possess Brahma, you are fond of Brahma, you are as austere as the Brahmanas, you are learned in the great mystery of Brahma and you are the leader of the Brahmanas.
You are Guha, you are Svadha, you are the holiest of the holy. You are invoked by Mantras and you are celebrated as the six flamed fire, you are the year, you are the six seasons, you are the months, the fortnights, the solar declination and the cardinal points of firmament.
You are lotus-eyed, you possess a lotus-like face, you have one thousand faces and one thousand arms. You are the ruler of the universe and you are the great oblations, you are the animating spirit of all the celestials and the Asuras.
You are the generallissimo of armies, you are fury, you are the lord, you are the great master, you are the conqueror of your enemies, you Sahasrbhu, Sahasratushti and Sahasrbhuk.
You are the Sahasrapat, you are the earth herself, you possess innumerable forms and thousands of heads, you are endued with great strength. O god, you have with your own desire are appeared as the son of Ganga, Svaha and Mahikritika.
O six-faced god, you play with the cock, you assume various forms according to your own will, you are Daksha, Soma, Marutas, Dharma, Vayu and the king of mountains.
For everlasting time you are mighty, you are the most eternal of all eternal things and you are the lord of lords, you are the origin of Truth, you are the destroyer of the children of Diti, you are the great conqueror of the enemies of the celestials.
You are the personation of virtue. Being yourself both vast and minute, you are acquainted with the highest and the lowest points of virtuous acts, you are the mysteries of Brahma.
O foremost of the celestials, O lord of the universe, this whole creation is pervaded by your spirit. I have thus prayed to you according to the best of my power. I bow to you who possess twelve eyes and twelve hands. Your remaining attributes are beyond my conception.
The Brahmana who attentively reads this story of the birth of Skanda or narrates it to Brahmanas or hears it narrated by Brahmanas obtains wealth, long-life, fame, children, victory, prosperity, contentment and association with Skanda.
Vaishampayana said : Having heard that the Pandavas had been banished, the Bhojas with the Vrishnis and the Andhakas went to the afflicted Pandavas in the great forest.
The relatives of (the king) Panchala, Dhristadyumna, the king of Chedi and the greatly powerful and renowned brothers, the Kaikeyas. Went to see the sons of Pritha in the forest. Their heart inflamed with wrath, they reproaching the sons of Dhritarashtra said, “What should we do?”
All those foremost of Kshatriyas with Vasudeva (Krishna) at their head sat around Dharmaraja Yudhishthira. Saluting that chief of the Kurus, Keshava (Krishna) spoke thus in sorrow.
Krishna said: The earth will drink the will drink the blood of Duryodhana, Karna, Shakuni and the fourth (of their allies) Dushashana.
Killing all these and defeating all their followers and royal allies. We shall all install Dharmaraja Yudhishthira (on the throne). The crafty men deserve to be slain. This is 'eternal morality.
Vaishampayana said : Jarsardana (Krishna) became angry for the wrongs done to the sons of Pritha and he seemed bent upon consuming all created things. But Arjuna tried to pacify him. Seeing Keshava (Krishna) angry, Falguni (Arjuna) began to recite the feats achieved in his former lives by that soul of all things who is immeasurable, who is the eternal one of infinite energy, the lord of Prajapati, the supreme ruler of the world and the greatly wise Vishnu.
Arjuna said: O Krishna, in the days of yore, you had wandered on the Gandhamadana mountain for ten thousand years as a Fatrashayanagriha Rishi.
O Krishna, living on water alone, you passed eleven thousand years in the days of yore by the side of the Pushkara (lake).
O slayer of Madhu, you with your arms upraised and standing on one leg, living all the while on air, passed one hundred years on the high hills of Badari.
O Krishna, leaving aside your upper garment and looking like a bundle of veins, with your body emaciated you lived on the banks of the Sarasvati, employed in your sacrifice extending for twelve years.
O greatly effulgent Krishna, in observance of your vow, you stood on one leg for one thousand celestials years on the plains of Pravasha which the virtuous ought to visit. Vyasa has told me that you are the cause of the creation and its course.
O Keshava, the lord of Kshetra, you are the mover of all minds and the beginning and the end of all things. O Krishna, all asceticism rests in you; you are the embodiment of all sacrifices and you are the eternal one.
O Krishna, killing the fearful Naraka, the first begotten offspring of the earth, you have obtained his ear-rings by the performance of the first horse sacrifice.
O foremost of all the worlds, having performed that feat, you have become victorious over all. You have killed all the Daityas and the Danavas mustered in battle.
O mighty-armed Keshava, giving the lord of Sachi (Indra) the sovereignty of the universe, you have taken your birth among men.
O chastiser of foes, having floated on Primordial waters, you subsequently became Hari, Brahma, Surya, Dharma, Dhatri, Yama, Anala. Vayu, Vaisravana, Rudra, Kala and the sky, the earth, the air and the directions. O foremost of Purushas, you are your own creator, you are the lord of all mobile and immobile universe.
O slayer of Madhu, O greatly effulgent one, O Krishna, you gratified with your sacrifice in the forest of Chitraratha the chief of the celestials, the highest of the high.
O Janardana, at each sacrifice you offered, according to (each one's) shares, gold by hundred and thousands.
O descendant of Yadu, becoming the son of Aditi you have been known as the younger brother of Indra, though you are the exalted one of the supreme attributes.
O chastiser of foes, O Krishna while you are but a child, you filled by three steps the heaven, the sky and the earth in consequences of your energy.
O soul of all creatures, covering the heaven and the sky, you dwell in the body of the sun and afflict him with your own effulgence.
O exalted one, O Krishna, in your incarnations on three thousand occasions, you have killed the sinful Asuras by thousands.
By destroying the Mansavas and the Pashas and killing Nishunda and Naraka, you have again made the road to Pragjotisha safe.
You killed Ahuti at Jarutha, Kratha and Shishupala with his followers and allies, Jarasandha, Saivya and Shatadhanvan.
You defeated on your car which is as effulgent as the sun and as roaring a the clouds, Rukmi in battle and then obtained for your queen the daughter of Bhoja.
You killed in fury Indradyumna and the Yavana called Kaseruman. Killing Shalva, the king of Saivya, you destroyed his city.
At Irvati, you killed king Bhoja, who was equal to Kartavirya in battle.
Both Gopati and Taluketu also have been killed by you. O Janardana, you have also obtained for yourself the sacred city of Dvarka which abounds in wealth and which is agreeable to all Rishis. You will submerge it into the ocean at the end.
O slayer of Madhu, O descendant of Dasahara race, how can crookedness be in you, devoid as you are of anger, envy, untruth and cruelty? O undeteriorating one, all the Rishis come to you when seated in your glory on the sacrificial ground and seek your protection.
O slayer of Madhu. O chastiser of foes, contracting all things and withdrawing this universe into your own self, you stay at the end of Yuga.
O descendant of the Vrishni race, there at the beginning of the Yuga, sprang from your lotus-like navel Brahma himself who is the lord of all mobile and immobile things and whose is this entire universe.
O Hari, when the fearful Danavas Madhu and Kaitava were bent on killing Brahma, seeing their impious endevour you grew angry and from your head then sprang Sambhu, the holder of trident, the deity of three eyes. Thus have these two foremost of the deities sprung from your body to accomplish your work.
It was Narada who has told me (all) this. O Narayana, you performed in the forest of Chaitraratha a grand sacrifice with multitudes of rites and plentiful of gifts. O lotus-eyed deity the feats you accomplished with your prowess aided by Baladeva have never before been done by others. They are not capable of being done by others in future. You dwelt even in Kailasa accompanied by Brahmanas.
Vaishampayana said : Having spoken thus to Krishna, the highsouled Pandava (Arjuna) who was his (Krishna's) soul became dumb. Janardana (Krishna) then thus replied to Partha (Arjuna).
You are mine and I am yours. All that is mine is yours also. He who hates you hates me and he who follows you follows me.
O irrepressible hero, you are Nara and I am Narayana (Hari). We are the Rishis Nara and Narayana born in the world of men for a special purpose.
O Partha, you are from me and I am from you. O best of the Bharata race, none can understand the difference that exists between us.
Vaishampayana said: When the high-souled Krishna said this in the midst of that assembly of the heroic kings, who were all excited with anger. The Panchala princess (Draupadi), surrounded by Dhristadyumna and her other heroic brothers, came to the lotus-eyed one (Krishna) who was seated with his cousins. Desirous of getting protection, she spoke thus to the refuge of all (Krishna) in angry words.
Draupadi said : Asita and Devala have said that in the matter of creation of things you have been indicated as the only Prajapati and the creator of all the worlds.
O irrepressible one, Jamadagni says you are Vishnu. O slayer of Madhu, you are the sacrifice, you are the sacrificer and you are he for whom the sacrifice is performed.
O best of Purushas (male beings), the Rishis call you Forgiveness and Truth. Kashyapa has said that you are the sacrifice sprung from Truth.
O lord, Narada says that you are the God of the Sadhyas and of the Shivas, you are the creator and the lord of all.
O foremost of men, as children sport with their toys, you repeatedly sport with the celestials including Brahma, Shankara (Shiva) and Shakra (Indra).
O lord, the firmament is covered by your head and the earth by your feet. These worlds are your womb and you are the Eternal one.
You are the best of all objects to those Rishis who have been sanctified by ine Vedic lore and asceticism, whose souls have been purified by penance and who are contended with some visions.
O best of Purushas, you are the refuge of all royal sages, who are devoted to piety, who never turn their looks on the field of battle and who possess every accomplishment. You are the lord of all; you are omnipresent, you are the soul of all things, you are the active power pervading everything.
The rulers of the several worlds, those worlds themselves, the steller-conjunctions, the ten points of horizon, the firmament, the moon and the sun are all established in you.
O mighty armed hero, the mortality of all creatures and the immortality of the universe are established in you.
O slayer of Madhu, impelled by the affection, you bore for me, I shall relate to you my grief's. You are the supreme lord of all creatures, both celestials and human.
O Krishna, how could one like me, the wife of Pritha's sons (the Pandavas), the sister of Dhristadyumna and the friend of yours, be dragged to the assembly?
Alas, in my season,. stained with blood, with but a single cloth on, trembling and weeping, I was dragged into the court of the Kurus!
Seeing me stained with blood (standing) in the presence of the kings in that assembly, the wicked-minded sons of Dhritarashtra laughed at me.
O slayer of Madhu, though the Pandavas, the Panchalas and the Vrishnis were present, yet they (the sons of Dhritarashtra) dared express their desire of making me their slave.
O Krishna, I am the daughter-in-law of both Bhishma and Dhritarashtra according to the ordinance, yet, О slayer of Madhu, they wished to make me their slave by force.
I blame the Pandavas who are mighty and the foremost (heroes) in battle, for they (silently) looked at the cruel treatment that was offered to their renowned wedded wife.
O Janardana, fie to the prowess of Bhimasena and fie to the Gandiva of Arjuna, for they both suffered me to be thus disgraced by men of no importance!
This eternal course of morality is ever followed by the pious men, namely the husband, however weak he might be, should protect his wedded wife.
By protecting his wife one protects his offspring and by protecting the offspring one protects his own self.
One's own self is begotten on one's wife and therefore wife is called Jaya. A wife should also protect her husband, remembering that he would take his birth in her womb.
The Pandavas never forsake the persons who ask for their protection, but they abandoned me who asked for their protection.
Five greatly powerful sons have been born of me by my five husbands; O Janardana, for their sake it was necessary to protect me.
Prativindhya (was begotten) by Yudhishthira, Satasoma by Vrikodara (Bhima), Shrutakirti by Arjuna, Satanika by Nakula. Shrutakarman by the youngest (of my husbands) Sahadeva. They are all of irrepressible prowess. O Krishna, they are all as great car-warriors as Pradyumna (Krishna's son).
They are all foremost of all bowmen and they are all invincible in battle by any foe. Why do they (silently) bear the wrongs inflicted (on me) by the weak sons of Dhritarashtra?
Having been deprived of their kingdom by deception, the Pandavas were made slaves and I myself in my season and in one cloth was dragged into the Sabha.
O slayer of Madhu, fie to the Gandiva, which none else can string except Arjuna; Bhima and yourself!
O Krishna, fie to the strength of Bhima and to the prowess to Partha (Arjuna) for Duryodhana lived for even a moment (after what he did).
O slayer of Madhu, it was he who formerly drove the guileless Pandavas with their mother from the kingdom while they were but boys engaged in study and in the observance of their VOWS.
It was that sinful wretch who mixed fresh, virulent, horrible and excessive poison with the food of Bhimasena.
O Janardana, but Bhima without sustaining any injury digested that poison with the food. O mighty armed hero, O best of men, Bhima's days had not (then) ended.
O Krishna, it was Duryodhana, who at the house that stood by the banian tree, called Pramana, bound the sleeping and unsuspecting Bhima; and then throwing him into the Ganges, he returned to the city,
But the son of Kunti, the greatly strong and mighty armed Bhima, on waking from his sleep, tore his bonds and rose from the water.
It was he (Duryodhana) who caused venomous snakes to bite all over the body of Bhimasena, but that slayer of foes did not die.
Awaking, the son of Kunti (Bhima) killed all the serpents with his left hand; and he killed his (Duryodhana's) favorite charioteer (also).
Again, while the children (the Pandavas) were sleeping unsuspicious with the revered one (their mother), he set fire to the house (Jatugriha). Who is there who is capable of doing such an act?
It was then the revered madam (Kunti), overtaken by this calamity and surrounded by the flames, began to cry in terrors.
Kunti said: Alas, I am undone! How shall we today escape from this fire! Alas, I shall meet with detraction my sons who are but children!
Draupadi said : Thereupon the mighty-armed Bhima Vrikodara whose prowess is like that of wind, comforted the revered madam (Kunti) and his brothers. I will spring up into the air like the son of Vinata that best of birds, Garuda. We have no fear from this fire.
Then taking the revered lady (his mother) on his left flank and the king (Yudhishthira) on the right, the twins on each shoulder and Vivatsu (Arjuna) on his back. The powerful hero (Bhima), taking all of them, cleared off the fire at one leap and thus delivered his mother and brothers from the conflagration.
Setting out that night with their illustrious mother, they (the Pandavas) came near the great forest, the forest of Hidimba.
Fatigued and distressed they fell asleep with their mother. A Rakshasas woman, named Hidimba then came to them.
Seeing the Pandavas asleep on the ground with their mother and being influenced by desire, she sought to have Bhimasena as her lord.
That weak and blessed one (the Rakshasas woman), thereupon taking up Bhima's feet on her lap, began to press them with her soft hands.
The immeasurably energetic, irrepressibly powerful and greatly strong Bhima then awoke and asked, “O faultless one, what do you wish (here)?"
Having been thus addressed by Bhima, the faultless Rakshasas woman, who could assume any form at will, thus replied to the high-souled Bhimasena.
"Speedily fly from this place; my powerful brother will (soon) come to kill you. Therefore speed away, do not stay here any longer."
Thereupon Bhima spoke thus in haughtiness, "I do not fear him. If he comes here, I shall kill him."
Having heard their conversations, that worst of Rakshasas of fearful form and dreadful appearance uttered a loud cry as he came.
The Rakshasas said: O Hidimba, with whom are you talking? Bring him to me; I will eat hin up. You ought not to tarry.
Draupadi said : But move I by compassion. the faultless featured and pure hearted Rakshasas woman did not speak a word out of pity.
Then the man-eating Rakshasas, uttering dreadful cries, rushed with great force at Bhimasena.
Coming furiously and angrily at him, the mighty Rakshasas caught hold of Bhimasena's hand by his own. Catching hold of his other hand and making it as hard as the thunder of Indra, he suddenly struck Bhima a blow that descended with the force of lightning.
His hand having been seized by the Rakshasas, the mighty-armed Vrikodara (Bhima), without being able to brook it, flew into rage.
Then a fearful combat took place between Bhimasena and Hidimba, both skilled in all sorts of weapons, like the battle between Vasava (Indra) and Vritra.
O sinless one, after playing with (the strength of) the Rakshasas for a long time, the powerful and greatly energetic Bhima killed him when he became exhausted and weak.
Having thus killed Hidimba, Bhima proceeded with his brothers, placing Hidimba in their front, (Hidimba) of whom Ghatotkacha was born.
Thereupon all those chastisers of foes, accompanied by their mother and surrounded by many Brahmanas, proceeded towards Ekachakra.
In their this journey, Vyasa, ever engaged in their welfare, became their counsellor. Then the Pandavas of rigid vows, arriving at Ekachakra.
Killed there a greatly strong man eating monster, named Baka, who was as terrible as Hidimba.
Having killed him, that foremost of smiters, Bhima, with all his brothers went to the capital of Drupada.
O Krishna, as you have obtained Rukmani, the daughter of Bhishmaka, so Savyasachi (Arjuna) obtained me while he lived there (at Draupada's capital).
O slayer of Madhu, I was thus obtained in the Saimvara by Partha (Arjuna) who performed a feat difficult of achievment by others and who fought with the assembled kings.
O Krishna, thus afflicted with numerous grief's, I am living in sorrow and in great distress with Dhaumya at our head, but deprived of the company of the revered lady (Kunti).
Why do these (Pandavas), who are gifted with strength and who possess the prowess of the lion, sit silently on seeing me afflicted by so despicable enemies (as the Kurus).
Suffering such wrongs at the hands of the sinful, evil-doing and weak foes, am I to suffer misery so long?
I was born in a great race and I came to the world in an extraordinary way. I am the beloved wife of the Pandavas and the daughterin-law of the illustrious Pandu.
O Krishna, O slayer of Madhu, being the foremost of women and devoted to my husbands, even I was seized by the hair in the very sight of the Pandavas, each of whom was like an Indra.
Having said this, the mild-speeched Krishna (Draupadi) hid her face with her soft hands which were like the buds of lotus and began to weep.
The tears of the Panchala princess, the outpourings of her grief, washed her deep, plump and graceful breasts, which were crowned with auspicious marks.
Wiping her eyes and sighing frequently she thus spoke in anger and in a choked voice.
Draupadi said : O slayer of foes, husbands, sons, friends, brothers, father or you, I have none.
For you all, seeing me treated so cruelly, by inferior foes, (still) sit unmoved in silence. My grief at Karna's ridicule is capable of being assuaged.
O Keshava, O Krishna, I always deserve to be protected by you for four reasons, namely for our relationship, for the respect you bear for me, for our friendship and for your lordship over me.
Thereupon Krishna thus spoke to her in that assembly of heroes.
Krishna said: O fair lady, the wives of those with whom you are angry will weep like you on seeing their husbands lying dead on the ground, their bodies covered with the arrows of Vivatsu and weltering in blood. Do not grieve; I shall do for the Pandavas whatever lies in my power.
I tell you the truth; you shall be the queen of kings. The heavens might fall and the Himalayas might split, the earth might be rent. And the waters of the ocean might be dried up, but, O Krishna (Draupadi), my words shall never be futile. Having heard these words of Achyuta (Krishna), as a reply to her, Draupadi. The princess of Panchala, glanced obliquely at her third husband (Arjuna). O great king, Arjuna then thus spoke to Draupadi.
O copper-colour-eyed lady, do not weep. What the slayer of Madhu (Krishna) has said will (surely) happen. O lady, O beautiful one, it cannot be otherwise.
Dhristadyumna said : I shall kill Drona, Sikhandi will kill the Grandsire (Bhishma), Bhimasena will kill Duryodhana and Karna will be killed by Dhananjaya (Arjuna). O sister, with the assistance of Rama (Baladeva) and Krishna we are invincible even in a battle with the slayer of Vritra (Indra), what (to speak of a battle) with the sons of Dhritarashtra.
Vaishampayana said: When this was spoken, all the heroes turned their faces towards Vasudeva and the mighty armed Keshava (Krishna) thus spoke in their midst.
When the great Brahman has created thousands of creatures why is it that only these five elements which he created first, which permeate the entire universe and which are great creatures.
Bhrigu said All things which belong to the Infinite or the Vast are known by the name of Great. Therefore these five clements are called Great creatures.
Activity is wind. The sound is space. The heat that lives within it is fire. The liquid juices cc:itained in it are water. The solidified matter, viz., flesh and bones from the Earth. The bodies are thus made of the five elements.
All mobile and immobile objects are formed of these five elements. The five senses also made of the give clements. The car is formed of the properties of space. The nose of earth; the tongue of water; touch of wind; and eyes of tire.
Bharadwaja said If all mobile and immobile objects be made of these five elements, why is it that in all immobile objects those elements are not seen.
Trees do not appear to have possessed any heat. They appear to have no motion. They are again formed of thick particles. The five elements are not seen in them.
Trees do not hear; they do not sec; they cannot smell or taste. They cannot touch. How then can they be regarded as formed of the five elements.
It appears to me that for the absence of any liquid matter in them, of any heat, of any earth, of any wind, and of any empty space, trees cannot be considered as compounds of the five primary elements.
Bhrigu said Forsooth, though possessed of density, trees have space within them. They always bear flowers and fruits.
They have heat within them for which leaf, bark, fruit, and flower are seen to fall off. They sicken and dry up. This indicates that they have perception of touch.
By sound of wind and fire and thunder, their fruits and flowers fall down. Sound is perceived through the ear. Trees have, therefore, ears and do hear.
A creeper entwines a tree all around. A blind thing cannot see its way. Therefore it is evident that trees have vision.
Again trees regain vigour and put forth flowers for good and bad smell, of the sacred incense of all sorts. It is evident that trees have scent.
They draw water by their roots. They catch all sorts of diseases. Those diseases again are cured by various operations. From this it is clear that trees have perception of taste.
As one can draw water through the hole of a lotus-stalk, trees also, with the help of wind, drink through their roots.
They are subject to pleasure and pain, and grow when cut or lopped off. These facts clearly prove that trees have life. They are not manimate.
Fire and wind cause the water thus drawn up to be digested. The tree grows and becomes humid proportionate to the quantity of the water taken up.
In the bodies of all mobile things the five elements reside. The proportions are different in each. Mobile objects can move for these five elements.
Skin, fresh, bones, marrow, and arteries and veins, that exist together in the body are formed of earth.
Energy, anger, eyes, internal heat, and the heat which digests the good taken, these five, form the fire that exists in all embodied creatures.
The cars, nostrils, mouth, heart, and Stomach, these five, form the element of space that exists in the bodies of living creatures.
Phlegm, bile, sweat, fat, blood are the five kinds of water that exist in inobile bodies.
Through the vital breath called Prana, a living creature is capable of moving about. Through that called Vyana they act. That called Apana goes downward. That called Samana lives within the heart.
Through that called Udana one passes exertion and is enabled to speak by virtue of its going through (the lungs, the throat, and the mouth). These are the five sorts of vital airs that cause an embodied creature to live and Imove.
Through the earth-element an embodied creature perceives the properties of scent. From the water-element he perceives taste. From the fire-element as represented by the eyes, he perceives forms, and from the wind-element he perceives touch.
Scent, touch, taste, vision and sound, are considered as the common properties of all mobile and immobile objects. I shall first describe the several sorts of scent.
They are pleasant, unpleasant, sweet, pungent, far-reaching, varied, dry, indifferent.
Scent which is formed of the earth element, consists of these nine sorts. Light is seen by the eyes, and touch through the wind-clement.
Sound, touch, vision and taste are the properties of water. I shall describe fully that now the perception of taste. Listen to me.
Great Rishis have mentioned various sorts of taste. They are sweet, saltish, bitter, astringent, sour, and pungent.
These are the six sorts of taste belonging to the water-element. The light is the combind result of sound, touch and forin
Through light one perceives forins. Form is of various kinds, Short, tall, thick square, round, white, black, red, blue, yellow, reddish, hard, bright, smooth, oily, soft and terrible.
These are the sixteen sorts of forin which forms the property of light or vision. The property of the wind element is touch. Touch is of various sorts; warm, cold, agreeable and disagrecable, indifferent, burning, mild, soft, light and heavy.
Both sound and touch form the two properties of the wind-element. These are the eleven properties which belong to the wind.
Space has only one property, namely sound. I shall now describe to you the different sorts of sound.
They are the seven original notes called Shadaja, Rishabha, Gandhara, Maddhyaina, Dhaivata, Panchama, and Nishada.
These are the seven sorts of the property which belongs to space. Sound pervades like the Supreme Being the entire space though attached especially to drums drums and other instruments.
Whatever sound is heard from small and large drums and conch-shells, and cloucis, and cars, and animate and inanimates creatures, are all contained in these seven sorts of sound already mentioned.
Thus sound, which is the property of space, is of various sorts. The learned have described sound to be born of space. When created by the various kinds of touch, which is the property of the wind, it may be heard. It cannot, however, be heard, when the different kinds of touch are not used. Mixed with their counter parts in the body, the elements increase and grow.
Water, fire, wind, always live in the bodies of living creatures. They form the roots of the body. Pervading the five vital airs they live in the body.
Vaishampayana said Like a person reluctant to forgive an insult, the highly energetic Arjuna of keen speech and prowess, betraying great fierceness and licking the corners of his mouth, said smilingly these
'O how painful, how distressing, I am sorry to see this great agitation of your heart, since having performed such a superhuman feat, you are deterinined to forsake the world,
Having killed your enemies, and having the sovereignty of the Earth, which has been won ever by observing of the duties of your own order, why should you give up everything through fickleness of heart?
Where on Earth has a eunuch or a procrastinating person acquired sovereignty? Why then did you beside yourself with anger, slay all the kings of the Earth.
He that would lead the life of a mendicant, cannot, by any act of his, enjoy the good things of Earth. Shorn of prosperity and other resources, he can never acquire fame on Earth or sons and animals.
If, O king, abandoning this prosperous kingdom, you lead the wretched life of a mendicant, what will the world say of you?
Why do you say that leaving aside all the good things of the Earth, shorn of prosperity, and of resources, you will live like a mendicant and a vulgar person.
You are born in a royal family. Having conquered the whole Earth, do you foolishly wish to live in the forest after for-saking everything of virtue of profit?
In your absence, dishonest men will despoil sacrifices. That sin will certainly contaminate you.
Having perpetrated many wicked acts in a state of poverty, king Nahusha spoke ill of that state and said that poverty is for recluses.
To make no provision for the morrow is a practice that suits Rishis. You know this well! The religion of kings, however, depends entirely on wealth.
One who robs another of riches, robs him of his religion as well. Who amongst us, therefore, O king, would forgive an act of depriving us of our wealth.
It is seen that a poor man, even when he stands hard by, is accused falsely. Poverty is a sin. You should not, therefore, speak high of poverty.
A degraded man as also a poor man, O king, have both to rue their fate, I see no difference between these two.
The increased and deposited wealth like rivers from mountain begets all kinds of meritorious acts.
From wealth originate all religious acts, all pleasures, and heaven itself, O king, Without wealth, a man cannot find the very means of maintaining his life.
The acts of a person who, endued with little intelligence allows himself to be divested of wealth, are all dried up like shallow rivers in the summer.
He who has wealth has friends. He who has wealth has kinsmen. He who has wealth is considered as a sincere man in the world. He who has wealth is regarded as a learned man.
If a person who has no wealth desires to accomplish a particular object, he meets with failure. Wealth Wealth accumulates wealth, like elephants capturing (wild) elephants.
Religious acts, pleasures, joy, courage, anger, learning, and sense of dignity, all originate from wealth, O king.
Wealth begets family prestige. wealth multiples one's religious merit. He who is without wealth has neither this world, nor the next,O foremost of men.
The man who has no wealth cannot celebrate religious acts, for these originate from wealth, like rivers from a mountain.
He whose limbs are lean is not truly a lean man, but he who is lean in respect of horses and kine and servants and guests is truly so.
Judge truly, O kihg, and mark the conduct of the gods and the Danavas. O king, do the gods ever seek anything else than the destruction of their kinsmen (the Asuras)?
If the appropriation of another's wealth be not regarded as right, how, O monarch, will kings practise virtue on this Earth? Learned men have, in the Vedas, laid down this injunction.
The learned man have decreed that kings should live, reciting every day the three Vedas, seeking to acquire wealth, and carefully celebrating sacrifices with the wealth thus acquired.
The gods, through civil war, have secured footing in the celestial region. When the very gods have won their prosperity through civil war, what fault can there be in such quarrels?
Verily the gods, even behave thus. The eternal precepts of the Vedas also approve of it. To learn, teach, sacrifice, and assist at others sacrifices,-these are our primary duties. The wealth that kings appropriate from others, becomes the instrument of their prosperity. Wealth is never acquired without doing some injury to others.
It is even thus that kings conquer this world. Having conquered, they are justified to regard that wealth as theirs, just as sons speak of the wealth of their fathers as their own, The royal sages that have gone to heaven have described this to be the duty of kings.
Like water flowing on every direction from a rising ocean, wealth goes on all sides from the treasuries of kings.
This Earth formerly belonged to king Dvilipa, Nahusha, Ambarisha, and Mandhatri. She is now yours.
You should, therefore, celebrate a great sacrifice with enough presents of all sorts and a sufficient quantity of the Earth's produce. If you do not perform that sacrifice, O king, then the sins of this kingdom will visit you.
Those subjects whose king performs a horse-sacrifice with enough presents, are all freed from sins and sanctified by witnessing the ablutions at the end of the sacrifice.
In a great sacrifice requiring libations of all kinds of flesh, Mahadeva himself, poured all creatures as sacrificial libations and then his own self.
This is the eternal and holy road. Its fruits are never destroyed. This is the great road called Dasharatha. Abandoning it, 'O king, what other path would you follow"? called Dasharatha. Abandoning it, 'O king, what other path would you follow"?
Vaishampayana said : When at the command of the king, Dhritarashtra and the son of Shantanu, (Bhishma), the Pandavas had taken up their abode at Indraprastha, they brought under their sway many other kings and monarchs.
As a soul lives happily depending on the body blessed with auspicious marks and pious deeds, so all the subjects lived most happily, depending on Dharmaraja (Yudhishthira).
O best of the Bharata race, he (Yudhishthira) served equally Dharma, Artha and Kama, as if each of them was a friend as dear to him as his own soul.
It appeared as if the three pursuits, Dharma, Artha and Kama, became personified on earth; and with them the king shined as the fourth (pursuit).
Having obtained him as their king, they obtained a monarch who was devoted to the study of the Vedas, who was a performer of great sacrifices and who was the protector of all good works.
(During his reign) Lakshmi became stationary and hearts became devoted to the Supreme Spirit. Virtue itself began to grow all over the world.
Surrounded by his four brothers the king looked as resplendent as a great sacrifice depending upon and assisted by the four Vedas.
Many learned Brahmanas with Dhaumya at their head, each equal to Brihaspati, waited upon the king, as the celestial wait upon the Lord of creation.
On account of the excessive affection of the people, both their hearts and eyes equally took great delight in Dharmaraja (Yudhishthira) who was like a full moon without a stain.
The people took delight in him, not only because he was their king, but because they bore for him a great affection. The king also did not was agreeable to them.
The sweet-speeched and greatly intelligent son of Pritha (Yudhishthira) never uttered any was improper, or untrue unbearable or disagreeable.
or That greatly powerful and best king of the Varata race happily passed his days in seeking the good of every body, as if every one was his own self.
(His brothers) the Pandavas brought by their great powers many kings under their sway; they passed their days in happiness, having nothing to disturb their peace.
After a few days, Vivatsu (Arjuna) thus spoke to Krishna, “O Krishna, the summer is come, let us go to the Yamuna.
O Janardana, O slayer of Madhu, if you like, let us sport their with out friends and then return in the evening.
Krishna said : O son of Kunti, this is also my wish. O Partha, let us sport with our friends in the waters( of the Yamuna).
Vaishampayana said: O descendant of Bharata, having consulted with each other and after receiving Yudhishthira's permission, Partha (Arjuna) and Govinda (Krishna) in company with their friends set out (for the Yamuna).
And arrived at a charming spot, fitted for the purpose of pleasure, overgrown with numerous tall trees and adorned with high mansions and looking like the city of Indra. O descendant of Bharata, in these houses were collected for the descendants of Vrishni and Pritha (Arjuna and Krishna) numerous wellflavoured and costly viands, drinks and other articles of enjoyments and floral wreathes and various perfumes. The party soon entered the inner apartments (of the house), adorned with many precious gems of pure brilliancy. Entering these apartments, every one of them began to sport at his pleasure.
The women with beautiful full hips and rising breasts with handsome eyes and unsteady gait for drink began to sport.
Some sported at their pleasure in the woods, some in the waters and some within the houses as directed and commanded by Krishna and Partha (Arjuna).
O king, Draupadi and Subhadra, exhilarated with wine, gave away costly robes and ornaments to the women that were sporting there.
Some amongst them danced in joy and some began to sing; some laughed and jested and some drank excellent wines.
Some obstructed one another's progress, some fought with one another and some again talked with one another in private and some cut jokes at one another.
Those woods, filled with the charming music of the flute, guitars and drums, became the scene of prosperity itself.
When such was the state of things there, the descendants of Kuru and Dasharha (Krishna and Arjuna) went to a certain charming spot near by.
O king, after having gone there, the two illustrious Krishna, the two subjugators of the hostile cities, (Krishna and Arjuna) sat themselves down on two very costly seats.
Partha and Madhava amused themselves there by talking over their past achievements and discoursing on heroism and various other topics.
When Vasudeva and Dhananjaya were thus happily sitting together (in that charming spot), like the twin Ashvinis in heaven, a certain Brahmanas came to them.
He looked like an old Shala tree, his complexion was like that of heated gold, his beard with bright yellow tinged with green, the height and thickness of his body were in just proportion.
He had matted locks, he was attired in rags, he was as effulgent as the morning sun, his eyes were like lotus-leaves, his colour was tawny and he appeared to be blazing in splendour.
Seeing that foremost of Brahmanas blazing with splendour coming towards them, Arjuna and Vasudeva hastily rose up and stood waiting (to receive command).
Vaishampayana said Ten mighty car-warriors capable of vanquishing heroes on the enemy's side with arms in their hands followed the son of Devaki of long arms as he proceeded along.
A thousand foot-soldiers and a thousand horsemen too (followed him) O chastiser of foes; as also hurdreds of others carrying sufficient provision and other things. one was
Jariamejaya said How did the great should scion of the Dasharha race, the slayer of Madhu, go on his journey; and what were the omens observed when that of great prowess journeying?
Vaishampayana said Listen from me to all these omens that were observed when the large-souled che commenced the journey. Some of them were earthly and heavenly.
In the cloudless sky lightning were heard with loud roars; while behind him clouds poured down shower of rain.
The seven large rivers with the Sindhu flowing to go east, turned their courses in the contrary detection. The cardinal points were reversed, as it were; and nothing could be distinguished.
The fires were ablaze, o king and the earth shook; and well and water pots shot forth water by hundreds and flowed out.
The whole of this world was enveloped with darkness; and neither the cardinal nor subsidiary points of the earth could be known on account of the dust that was raised.
There were loud roars though no body could be seen in this earth; and in all countries, Oking there occurred the same strange things.
A gale from the south-west devastated the city of Hastinapura, uprooting clusters of trees; and there were loud sounds in the sky.
But wherever, O Bharata, the scion of the Vrishni race went on his way; there were favourable winds and everything went right.
There was a down-fall of flowers including large numbers of lotuscs. The roads became plain and divested of prickly grass and thorns.
Wherever he went, the giver of wealth was praised by the Brahmanas by thousands by laudatory words; and they served him with curds, honey, clarified butter and riches.
Women coming out on the highways threw on the great-souled one attached to the good of all creatures wild flowers of great fragrance.
He then Shalibhavana, enchanting spot filled with all sorts of crops, a place that was at once delicious and sacred, O bull of the Bharata race.
After having seen many animals and beautiful villages enchanting the heart and after traversing diverse cities and kingdoms.
Ever of cheerful hearts, of good minds and well protected by the Bharatas and therefore not caring for the designs of the enemies and incognizant of all sorts of calamities, the people and the inhabitants of the city of Upaplavya, coming out of the city, stood on the roads desirous of beholding Vishvaksena.
And they too worshipped the worshipful guest, who had come to their country-the lord who had arrived there as blazing fire.
Keshava, the slayer of heroes on the enemy's side, having come near Vrikasthala, the sky was reddened by the rays shot by the sun.
Quickly getting down from his chariot and having undergone the purifactory rites according to the usual custom and ordering for his chariot to be unyoked, he sat down for the customary evening duties.
Daruka, too having unyoked the horses and after having tended them according to the science of the management of horses and taking down all the trappings, set them completely free.
All this being done, the slayer of Madhu said-with view to the attainment of Yudhishthira's object must we pass the night here.
The men, knowing that intention of his in a moment, prepared a lodging; and collected together suitable food and drink.
The chief Brahmanas, that were in that village, O ruler of men, that were of noble ways of life, of good birth, modest and given to the observance of the Vedic rules and
Having come near the great-souled Hrishikesha, the chastiser the chastiser of foes, honored him with suitable blessings and auspicious speeches.
Having done honours to the scion of the Dasharha race, who was honoured in all the worlds, they placed at the disposal of the greatsouled one their houses filled with wealth.
The Lord saving to them "you have done your part” and paying then due homage and coming to their houses, again came back to his own encampment with their company,
Keshava, feeding the Brahmanas there to their satisfaction and having himself eaten in company of all of them, spent the night in happiness. Happlicad.
As Arjuna entered the hermitage of the truthful Rishi, he saw the son of Satyavati seated in a solitary spot.
Approaching that Rishi of high vows and gifted with a knowledge of al duties, he said, 'I am Arjuna'-~and then awaited his pleasure.
Satyavati's son, endued with high penances, answered, saying, "Welcome!' Of tranquil soul the great ascetic further said, 'Take our seat.'
Seeing that the son of Pritha was greatly cheerless and breathing heavy sighs repeatedly and filled with despair, Vyasa, addressed him, saying——Have you been sprinkled with water from anybody's nails or hair or the end of anybody's cloth, or from the mouth of a jar? Did you know any woman before the cessation of her menses? Have you killed a Brahmana?
Have you been defeated in battle? You look like one shorn of prosperity! I do not know that you have been defeated by any one. Why then, O chief Bharata's race, this exceedingly dejected look! You should O of Pritha, tell me all, if, indeed, there be no harm in telling it.
Arjuna said He whose complexion was like that of a cloud, he whose eyes were like pair of large lotus petals, viz., Krishna has, with Rama, renounced his body and ascended to heaven.
At Prabhasa, through iron bolts caused by the curse denounced by Brahmanas, the destruction has taken place of the Vrishni heroes. That destruction has been awful and not even a single hero has escaped,
The heroes of the Bhoja, the Andhaka, and the Vrishni races, O Brahmana, who were all gifted with high-souls, great might, and leonine pride, have killed one another in battle. Possessed of arms which looked like maces of iron, and capable of bearing the strokes of heavy clubs and darts, alas they have all been killed with blades of Eraka grass. See the perverse course of Time. Five hundred thousand mighty-armed warriors have thus been killed. Encountering one another, they have met with destruction.
Thinking repeatedly of this destruction of the Yadava warriors of immeasurable energy and of the illustrious Krishna, I cannot get peace of mind.
The death of the holder of Sharnga is as incredible as the drying up of the ocean, the displacement of a mountain, the falling down of the heaven, or the cooling property of fie. Deprived of the company of the Vrishni heroes, I wish not to live in this world.
Another event has taken place that is more painful than this, O you having penances for wealth. Repeatedly thinking of it, my heart is breaking.
In my very sight, O Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of the country of the five waters, who attacked us.
Taking up my bow, I found myself unequal to even string it. The power that had existed in my arms seemed to have disappeared on that occasion.
O great ascetic, my weapons of various kinds failed to appear. Soon, again, my arrows became exhausted.
That person of immeasurable soul, of four arms, holding the conch, the discus, and the mace, clad in yellow robes, dark of complexion, and possessing eyes resembling lotus-petals, is no longer seen by me! Alas, reft of Govinda, what have I to live for, dragging my life in sorrow?
He who used to stalk in advance of my car, that divine form gifted with great splendour and unfading power, consuming as he proceeded all hostile warriors, can no longer be seen by me.
No longer seeing him who by his energy first burnt all hostile troops whom I afterwards killed with arrows shot off Gandiva, I am filled with grief and my head swims, O best of men! Penetrated with cheerlessness and despair, I cannot get peace of mind.
I dare not live, reft of the heroic Janardana. As soon as I heard that Vishnu had left the earth, my eyes became dim and all things disappeared from my vision.
O best of men, you should tell me what is good for me now, for I am now a wanderer with an empty heart, despoiled of my kinsmen and of my prowess.
Vyasa said The powerful car-warriors of the Vrishni and the Andhaka races have all been consumed by the Brahmanas' course. O chief of Kuru's race, you should not grieve for their destruction.
That which has taken place, had been ordained. It was the destiny of those great warriors. Krishna allowed it to take place although he was fully competent to befell it.
Govinda was able to after the very course of the universe with all its mobile and immobile creatures. What need then be said of the curse of even great Brahmanas?
for you He who used to proceed in front of your car, arined with discus and mace, through affection was the four-armed Vasudeva, that ancient Rishi.
That great one of expansive eyes, viz., Krishna, having lightened the burthen of the Earth and cast off his (human) body, has attained to his own high seat.
By you also, O foremost of men, with Bhima for your helpmate and the twins, O mighty-armed hero, has the great work of the gods been done.
O foremost one of Kuru's race, I regard you and your brothers as crowned with success, for you have accomplished the great purpose of your lives! The Time has come for your departure from the world. Even this, O powerful one, is what is beneficial for you now.
Even thus, understanding and prowess and foresight. O Bharata, arise when days of prosperity have gone. These very acquisitions disappear when the hour of adversity comes.
All this has Time for its root. Time is, indeed, the seed of the of the universe, O not FINISH MA Dhananjaya! It is Time, again, which withdraws everything at its pleasure.
One becomes powerful, and, again, losing that power, becomes weak. One becomes a master and rules others, and again, losing that position, becomes a servant for obeying the order of others.
Your weapons, having achieved success, have gone away to the place they came from. They will, again, come into your hands when the Time for their coming approaches.
The Time has come, O Bharata, for you all to attain to the highest end. This is what I consider to be highly beneficial for you all, O chief of Bharata's race.
Having heard these words of Vyasa of great energy, the son of Pritha, receiving his permission, returned to the city of Hastinapur.
Entering it, the hero approached Yudhishthira and informed him of all that had taken place about the Vrishnis. JSALA PARVA
Narada said By listening to such sacred scriptures, as bring about tranquillity, as remove grief, and as yield happiness, one acquired (a pure) understanding, and, having acquired it; obtains to great happiness.
A thousand causes of sorrow, a hundred causes of fear, from day to day, attack one who is shorn of understanding but not one who is endued with wisdom and learning.
Do you, therefore, listen to some old narratives as I recount them to you, for the object of removing your sorrow, If one can subjugate his understanding, he is sure to acquire happiness.
By accession of what is undesirable and dissociation from what is agreeable, only men of little intelligence yield to mental sorrow.
When things are passed, one should not grieve, thinking of their merits. He who thinks of such past things with affection can never liberate himself.
One should always try to find out the faults of those things to which one becomes attached, One should always consider such things to be fraught with much evil, By doing so, one should soon free him therefrom.
The man who grieves for what is past, cannot acquire either riches or religious merit or fame. What exists no longer cannot be acquired. When such things go away, they do not return.
Creatures sometimes acquire and sometimes lose earthly objects. No man in this world can be grieved by all the events that befall him.
Dead or lost, he who grieves for what is gone only gets sorrow for sorrow. Instead of one sorrow, he gets two.
Those men who, seeing the course of life and death in the world with the help of their intelligence, do not shed tears, are said to see properly. Such persons have never to shed tears.
When any such calamity comes, which creates either their physical or mental grief, as is incapable of being prevented by even his best endeavours, one should cease to think on it with sorrow.
Not to think of it is the panacea for sorrow. By thinking of it, one can never remove it; on the other hand, by thinking upon sorrow, one only increases it.
Mental sorrow should be destroyed by wisdom; while physical sorrow should be removed by medicines. This is the power of knowledge. One should not, in such matters, act like men of little understandings.
Youth, beauty, life, hoarded riches, health, association with those that are loved, these all are fickle. One endued with wisdom should never covet them.
One should not lament individually for a sorrowful incident that concerns an entire community. Instead of indulgence in grief when it comes, one should try to avert it and apply a remedy as soon as he finds the opportunity for doing it.
There is no doubt that in this life misery is much greater than that of happiness. There is no doubt in this that all men show attachment for objects of the senses and that death is considered as disagreeable.
That man who renounces both joy and sorrow, is said to attain to Brahma. When such a man dies, men of wisdom never indulge in any grief for him.
There is pain in spending wealth. There is pain in protecting it. There is pain in acquiring it. Hence, when one's wealth is lost, he should not grieve for it.
Men of little understandings, in their efforts to acquire different grades of wealth, lose their contentment and at last die broken-hearted. Wise men, however, are always contented.
All combinations are sure to end in dissolution. All things that are high are destined to fall down and become low. Union is sure to end in disunion, and life is certain to end in death.
Thirst can never be satiated. Contentment is the greatest happiness. Hence, wise men regard contentment as the most valuable wealth.
One's lease of life is running continually. It stops not in its course for even a single moment. When one's body itself is not durable, what other thing is there which one should consider as durable?
Those persons who, meditating on the nature of all creatures and, concluding that it is beyond the grasp of the mind, direct their attention to the highest path, and, starting, acquire a fair progress in it, have not to indulge in sorrow.
Like a tiger seizing and running away with its prey, Death seizes and runs away with the man, who is engaged in such occupation and which is still not satiated with objects of desire and enjoyment.
One should always try to liberate himself from sorrow. One should try to remove sorrow by beginning his work with cheerfulness, that is without indulging, in sorrow, having freed himself from a particular sorrow, one should act in such a way as to keep sorrow at a distance by abstaining from all shortcomings of conduct.
The rich and the poor alike find nothing in sound and touch and form and scent and taste, after the immediate enjoyment thereof.
Before union, creatures never suffer sorrow. Hence, one who has not deviated from his original nature, never grieves when that union comes to an end.
One should control his sexual appetite and the stomach with the help of patience. One should protect his hands and feet with the help of the eye. One's eyes and ears and the other senses, should be protected by the mind. One's mind and speech should be governed with the help of wisdomn.
Renouncing love and affection for persons that are known as well as for those that are unknown, one should act with humility. Such a person is said to be endued with wisdom, and such a one surely finds happiness.
That man who is pleased with his own Soul, who is given to Yoga, who depends upon nothing out of self, who is without cupidity, and who acts without the help of anything but his self, succeeds in acquiring happiness.
Duryodhana said In all the worlds, Vasudeva is spoken of as the Highest Being; O grandsire, I desire to know all about his nativity and his glory.
Bhishma said Vasudeva is the Supreme Being, the God of all gods. There is to be seen none, O foremost of the Bharata, superior to Him of eyes resembling lotus petals.
Markandeya speaks of Govinda as the great mystery, as all beings, as the Soul of all, as the Highest Soul and as the Foremost of all male beings.
He created these three things viz., Water, Air, and Fire. Having created this Earth, that Divine Master, the Lord of all the worlds.
That Highest Soul, that Foremost of all Beings, laid himself down on the waters. Therein, that Divine One composed of all energies, was lulled in sleep through his Yoga.
He created Fire from his mouth, and wind from His vital breath. That undeteriorating One created Words and the Vedas from his mind.
At first, He created these worlds as also the celestials along with all the sages, He also created decrepitude and death of all creatures and also their growth and birth.
He is righteousness itself and is versed in all duties. He is the giver of boons and the gratifier of all our desires. He is the Actor himself as well as the Act itself, and he is the Divine and the Sole Master.
That undeteriorating Lord of illustrious soul, as first created the Past, the Present and the Future and also the creator of the worlds viz., (Brahma).
That perfect supreme soul Sri Krishna very first originated Samkarsana, the elder to all living beings. Narayana, the everlasting god of gods was then emerged from him. A lotus was appeared from the navel zone of Narayana. Brahma, grandfather to all and sole cause for creation of this entire world, appeared from that lotus flower. All species of the living organisms have originated then from god Brahina. He created the divine Shesha who is otherwise known as Ananta.
And who supports all creatures and upholds the Earth with all her mountains. Through devout mediation, the Vipras come to know him of supreme energy.
That Foremost of all make beings slew the mighty Asura named Madhu who was born out of the secretion of His ears, who was furious and of fierce actions and fierce intentions, when he was on the point of destroying Brahma. In consequence of His slaying that Asura, the celestials, the Danavas, and the mortals.
And the sages call Janardana by the name of the Slayer of Madhu. The great Boar, the Lion and the three treaded Lord.
Hari is the Father, and the Mother of all living creatures. Neither there was nor there will be, any one superior to Him of eyes like lotus petals.
From His mouth, O monarch, He created, the Regenerate, from His arms the Kshatriya, from His thighs the Vaishyas and from His legs the Shudras.
With ascetic austerities devoutly serving in the days of the full moon and the new moon Keshava the Divine, the creator of all corporal creatures, the Essence of Brahma and of Yoga, one surely attains to Him. Keshava has been called the Supreme energy and the Grandsire of the worlds.
The sages, O ruler of men, call Him Hrishikesha or the Lord of the senses, Know Him also to be the supreme Teacher, the Father, and the Preceptor.
Regions of undeteriorating blessedness is secured by him on whom Krishna becomes gracious. He that seeks protection from Keshava in seasons of danger, and
He that always reads of His themes, becomes happy and attended will all blessings. Those who attain to Krishna are never again befouled.
That Janardana ever saves those who are overwhelmed with great terror. O descendant of the Bharata race, perfectly aware of this fact, Yudhishthira,
With his whole soul, has sought shelter in Keshava, the Supreme God, the Lord of the worlds, the Master of all Yoga and the Lord of this Earth.
Yudhishthira said: O Bhimasena, O Panchala princess, O twins, hear. Nothing of creatures perishes. Behold, we are now rangers of forest.
Weak and fatigued as we are, we have to help one another and pass over difficult places. Though incapable, yet we must proceed in order to see Dhananjaya (Arjuna).
It (his absence) burns my body as fire does a heap of cotton. I do not see the heroic Dhananjaya at my side.
With the thirst for seeing him, I live with my younger brothers in the forest. O hero, the great oppression committed on Yajnaseni (Draupadi) also burns me.
O Vrikodara, I do not see the immediate elder of Nakula, the immeasurably powerful Partha (Arjuna) who is invincible and who is the wielder of the strongest bow. For this, O Vrikodara, I am miserable.
In order to see that hero, Dhananjaya firm in truthfulness, I have been wandering with you for these five years in various Tirthas, in charming forests and lakes. As I do not still see Vibhatsu (Arjuna)O Vrikodara I am miserable.
As I do not see the long armed, black, curlyhaired, lion-like (Arjuna), O Vrikodara, I am miserable.
As I do not see that foremost of the Kurus, accomplished in arms, skillful in fight and matchless among bowmen, O Vrikodara I am miserable.
As I, though very much distressed, do not see that son of Pritha, Dhananjaya who was born under the influence of the constellation Falguni, who ranges amidst enemies like angry Yama at the time of the universal dissolution, who possesses the prowess of an elephant with the juice trickling down its temple, who has lion-like shoulder, who is in no way inferior to Sakra (Indra) in energy and prowess, who is elder of the twins, who rides on white horses, who is immeasurably powerful, invincible and the wielder of the strongest bow, O Vrikodara, I am miserable.
He is forgiving, even when he is insulted by the meanest foe. He confers benefit and protection upon the men who follow the righteous path.
To crafty men who want to injure him, even if he be the wielder of thunder (Indra), he is like a virulently poisonous snake.
The high-souled and Immeasurably powerful Vivatsu shows mercy and extends protection even to an enemy when he is fallen.
He is the refuge of us all and he destroys his enemies in battle. He can gather all wealth and he keeps us all happy.
It was through his prowess I formerly possessed various kinds of precious jewels which Suyodhana (Duryodhana) has now got.
O hero, O son of Pandu, it was through his prowess I formerly possessed the Assembly Hall adorned with all sorts of jewels and celebrated over the three worlds.
He is like Vasudeva in prowess, he is invincible and matchless in battle like Kartavirya. I do not (now) see that Falguni.
That chastiser of foes (Arjuna) is equal to the invincible and most powerful Sankarsana (Baladeva) and Vasudeva (Krishna).
He is equal to Purandara (Indra) in strength of arms and prowess; he is equal to the wind in speed, to the moon in beauty and to the eternal Death in anger.
O mighty armed one, in order to see that hero, that foremnost of men, we shall all go to the Gandainadana mountain.
In which is situated the hermitage Nara and Narayana and on which stands the great Badari tree. It is inhabited by the Yakshas. We shall see that excellent mountain.
Practising great asceticism, we shall go walking to the charming lake of Kubera guarded by the Rakshashas.
O Vrikodara, no vehicle can go to that place. O descendant of Bharata, no cruel, avaricious and hot-tempered man can go there.
O Bhima, in order to see Arjuna, we shall all go there guiding on our swords and wielding our bows. We shall be accompanied by Brahmanas of strict vows.
O son of Pritha, the sinful men meet there flies, gad-flies, mosquitoes, tigers, lions and reptiles, but pure-souled men do not meet them.
Therefore with regulated diet and with subdued passions, we to the Gandamadana with the desire of seeing Dhananjaya. shall go
Yudhishthira said : O foremost of celestials Rishis, I do not think that I am not endued with some merit. But I am still afflicted with so much sorrow that (I believe) there is no other king like me.
O Lomasha, I think my enemies have no merit and no virtuous tendencies. Why then do they proper in this world?
Lomasha said : O king, O Partha, never grieve that sinful men should prosper in consequence of the sins they commit.
A man may be seen to prosper by his sins, obtain good fruits or vanquish his enemies, but he is finally destroyed to the root.
O ruler of earth, I have seen many Daityas and Danavas prosper by sin, but I have also seen that destruction has again ever taken them.
O lord, I have seen all this formerly in the Deva Yuga. The celestials practised virtue whereas the Asuras practised sin.
O descendant of Bharata, the celestials visited the Tirthas whereas the Asuras did not visit them. Those sinful ones were first filled with pride.
Pride begot vanity and vanity begot wealth. From wealth arose every king of evil propensity and from evil propensities arose shamelessness.
From shamelessness good behaviour disappeared from among them. From their shamelessness, from their evil propensities, from their want of good conduct and virtuous vows, forgiveness, propensity and morality all forsook them.
O king, Lakshmi (the goddess of prosperity) then sought the celestials while a Lakshmi (goddess of adversity) sought the Asuras. When they were possessed by adversity they became senseless out of pride.
Then Kali possessed the Daityas and the Danavas. Being thus possessed by adversity, the Danavas were destroyed by Kali.
O son of Kunti, as they were filled with pride they became destitute of rites and sacrifices, devoid of reason, overwhelmed with vanity and they soon met with their destruction.
Covered with infamy the Daityas were soon destroyed. O son of Pandu, the celestials, however, who were all of virtuous character, going to the seas, rivers and lakes and other sacred places, cleansed themselves of all their sins by means of asceticism and sacrifices, by gifts and blessings; and O Pandava, they obtained great prosperity. Because they thus abandoned all evil deeds and practised all good deeds,
And visited all the Tirthas, they obtained great good fortune. O king of kings, you will too therefore, bathing with your younger brothers in the Tirthas, obtain again great good fortune. This is the eternal road.
As kings, Nriga, Shibi, Ushinara, Bhagiratha, Vasumana, Gaya, Puru and Pururava, by always practising austerities and touching the sacred waters and visiting the Tirthas and seeing the illustrious holy men, O king, obtained fame, virtue and great wealth.
So will you obtain by acquiring exceedingly great prosperity. As Ikshvaku with his sons, friends and followers, Muchukunda, Mandhata and king Maruta, as the celestials through their power of asceticism, as the celestials Rishis also have obtained fame, so will you also obtain great fame. The sons of Dhritarashtra, enslaved as they are by sin and ignorance, will certainly be destroyed like Daityas. as
Bhishma said You have been told what the duties of a householders are as ordained by the wise. Listen now, O Yudhisthira, to the next class of duties.
Gradually leading off the domestic mode, one should enter the third mode which is good. It is the mode which is followed by persons who living with their wives pain themselves by means of austerities. It is the mode followed by those who live in forest as hermits.
Blessed be you, O son, listen to the duties observed by those who follow this mode of life in which are set forth the practices of all men and all modes of life. Listen, indeed, to the duties of those who live in sacred spots and who have adopted this mode after proper consideration.
Vyasa said When the householder sees his body wrinkled and hair white on his head, and children of his children, he should then retire into the forest.
He should pass the third portion of his life as Vanaprastha. He should worship those sacred fires to which he had attended while a householder. Desirous of performing sacrifices, he should also worship the gods.
Observing vows and being sparing in diet, he should eat only once, during the sixth part of the day. He should be always careful. Adoring his fires, he should keep some kine, serving them dutifully. He should perform all the rituals of a sacrifice.
He should live upon rice and wheat which grows indigenously, and upon other sorts of grains, growing wildly. He should eat the remnant after feeding guests. In the third mode of life, he should make offerings of clarified butter in the five celebrated Sacrifices.
Four courses of conduct have been laid down for the Vanaprastha mode of life. Some gather only what is necessary for the day. Some store up things for a month.
Some collect grain and other necessaries sufficient to last for twelve years. Hermits may act thus for adoring guests and performning sacrifices.
They should during the rains, expose themselves to rain and go to water during the autumn. In summer, they should sit in the midst of four fires with the sun burning overhead. Throughout the year, however, they should be sparing in deit.
They should sit and sleep on the naked earth. They stand on only their toes. They should be satisfied with the bare earth and with small mats of grass. They perform their ablutions morning, noon, and evening.
Some amongst them use only their teeth for cleaning grain. Others use only stones for the same, Some amongst them drink, only during the light fortnight, boiled very lightly, gruel of wheat (or other, grain).
Others drink similar gruel only during the dark fortnight. Some eat what only comes of itself. Some practising rigid vows, live upon only roots, some upon only fruits, some upon only flowers, duly following the method followed by the Vaikhanashas.
These and various other observances are practised by those wise and pious men. The fourth mode of life is based upon the Upanishads. The duties prescribed for it may be observed in all the modes of life equally. Differing from the others this mode comes afler domestic and forest life.
In this very cycle, O son, many learned Brahmanas knowing the truths of all things, have been known to observe this mode. Agastya, the seven Rishis Madhuchchhandas, Aghamarshana, Sankriti, Sudivatandi who lived with her soever he pleased and was content to take what came (without ever secking for anything), Ahovirya, Kavya, Tandya, the learned medhatithi, the highly energetic Karnanirvaka, and Shunyapala who had worked hard (for acquiring Yoga powel), were the authors of this course of duties, and themselves practising them, have all gone to heaven.
Many great Rishis, O son, who had the power to see immediately the fruits of their ascetic merit, those numberless ascetics who pass by the appellation of Yayavaras, many Rishis of very austere penances and endued with accurate knowledge about distinctions of duty, and many other Brahınanas too numerous to mention, adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the Saikatas, all of whom were given to austere penances, who were firm in virtue, who had controlled their senses, and who used to see the fruits of their penances immediately, adopted this mode of life and finally went to heaven.
Freed from fear and not counted with the stars and planets, these have become visible in the sky as luminaries. When the fourth or last part of life is got at, and when one is weakened by decrepitude and possessed by disease, one should leave off the forest mode of life. Performing a sacrifice capable of being completed in a single day and in which the sacrificial fee should be everything he has, he should himself perforin his own funeral rite. Withdrawn from every other object, he should devote himself to his own self, taking pleasure in himself, and depending also on his own self. He should put up all his sacrificial fires (thenceforth) upon his ownself, and sever all sorts of bonds and attachments.
He should always celebrate such sacrifices and rites as are completed in a single day. When, however, from performance of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self begins, then for liberation he should sacrifice his own self in the three fires. Without linding fault with his food he should take five or six mouthfuls, offering them duly to the five vital airs uttering Mantras of the Yajurveda.
Practising austerities while living like a forest recluse, one should shave off and having purified himself by acts, pass into the fourth and the last holy mode of life.
That twice-born one who enters the fourth mode of life, giving pledges of assurance to all creatures, succeeds in acquiring many effulgent regions hereafter and ultimately attains to the Infinite.
Of excellent disposition and conduct, with sins all purged off the person who is conversant with his own self never wished to perform any act for either this or the other world. Shorn of anger, error, anxiety and without friendship, such a person live in this world like one having nothing to do with it.
One in the (observance of Sannyasa) should not be unwilling in satisfying the duties included in Yama and those also that walk behind them. Such a person should live energetically according to the ordinances laid down his own mode, and leave off Vedic study and the sacred thread which marks his birth. Given to righteousness and having his senses under complete control, such a person endued with knowledge of self, attains forsooth, to the end for which he tries.
After the third is the fourth mode of life. It is very superior, and has numberless high virtues. In merit it reigns supreme over the three other modes of life. It is said to occupy the very highest place. Listen to me as I describe the duties belonging to that mode which is very supreme and which is the high refuge of all.
Kunti said-What you say, O mighty-armed son of Pandu, is indeed, true! O kings, formerly, when you were all dispirited, indeed, I cxcited you all.
Seeing that your kingdom was taken away from you by a match at dice, seeing that you all fell from happiness, seeing that you were governed over by kinsmen, I instilled courage and high thoughts into your minds.
O foremost of men, I encouraged you so that the sons of Pandu might not be lost, so that their fame might not be lost.
You are all equal to Indra. Your prowess resembles that of the very celestials. I acted thus so that you might not live, depending upon others.
I instilled courage into your hearts so that you who are the foremost of all righteous persons, who are equal to Vasava, might not again go into the forest and live in misery.
I instilled courage into your hearts so that this Bhima who has the strength of ten thousand elephants and whose prowess and manliness are widely known, might not sink into insignificance and ruin.
I instilled courage into your hearts so that this Vijaya, who was born after Bhimasena, and who is equal to Vasava himself, might not be cheerless.
I instilled courage into your hearts so that Nakula and Sahadeva, who are always devoted to their elders, may not be weakened and rendered cheerless by hunger.
I acted thus in order that this lady of welldeveloped forms and of large eyes might not suffer the wrongs inflicted on her in the public hall without being avenged.
Before you all, O Bhima, trembling all over like a plantain trce during her catamenial period, and after she had been won at dicc, Dushasana, through folly, dragged her as if she were a slave. I knew all this, Indeed, the family of Pandu had been subjugated (by focs).
The Kurus, viz., my father-in-law and others, were cheerless when she, desirous of a protector, bewailed like a she-osprey.
When she was dragged by her fair locks by the sinful Dushasana without little intelligence, I lost my senses, O king.
Know, that for increasing your energy, I instilled that courage into your hearts by reciting the words of Vidula, O my sons.
I instilled courage into your hearts, O my sons, so that the family of Pandu, represented by my children, might not be lost.
The sons and grandsons of that person who brings a family to infamy never succeed in acquiring the regions of the righteous. Indeed, the ancestors of the Kaurava race, were in danger of losing those happy regions which had become theirs.
As for myself, O my sons, I have, before this, enjoyed the grcat fruits of that sovereignty which my husband had won. I have made large gifts. I have duly drunk the Soma-juice in sacrifice.
It was not for my own sake that I had urged Vasudeva with the stirring words of Vidula. It was for your sake that I had asked you to follow that advice.
O my sons, I do not wish for the fruits of that sovereignty which has been acquired by my children. O you of great power, I wish to attain, by my penances, to those happy regions which have been acquired by my husband.
By rendering obedient service to my fatherin-law and mother-in-law both of whom with to take up their residence in the forest, and by penances, I wish, O Yudhishthira, to exhaust my body.
Do you cease to follow me, O foremost one of Kuru's race, along with Bhima and others. Let your understanding be always devoted to virtue. Let your mind be always great.
Shalya said The god, being thus spoken to, thus addressed Sachi in reply-'This is not the time for (showing) strength, Nahusha is stronger.
He has grown up to his present position by the virtue of the offerings made him by the Rishis. In this instance, I shall prescribe a politic course and it is proper that it should be followed by you.
It should be done by you with secrecy and on no account should you give it out. O you of slender waist, go to Nahusha and speak thus to him.
"O lord of the universe, come near me riding a conveyance suitable for the gods and borne by Rishis. By thus showing yourself attached to me, shall I be pleased with you" speak thus to him.
Being thus spoken to by the king of the gods his queen of lotus-like eyes, replied “Be it so" and went to Nahusha.
Nahusha surprised at seeing her, spoke these words-Welcome to you, O you of beautiful hips, what shall I do, O you of lovely smiles?
Accept me devoted to you; O blessed one, what do you wish, O maiden of independent spirit? O blessed one, O you of slender waist.
You need not be shy; O you of slender waist, have confidence in me. I swear by truth, O goddess, I shall do your bidding.
The queen of Indra said O lord of the world, I only want time-the favour that has already been accorded to me. After that you shall become my husband, O lord of the gods.
The subject that is in my mind is this listen, O lord of the gods; I shall speak it to you, O king, fulfill my desire. The boon, that I demand of you, has connection with your love.
Indra had for his conveyance, horses, elephants and a car. I wish that you, O lord of the gods should have a conveyance, the like of which was never seen before, which was never owned by Vishnu, nor by Rudra, nor by the Asuras and the Rakshasas.
O Lord, to see yourself being borne by the Rishis having good attributes, united together in a palankin, is my wish, oking.
You should not be (merely) equal to the Asuras or the gods. By your own strength do you absorb that of all beings the moment you set your eyes on them. No one can stand face to face with you, O you powerful being.
Shalya said Nahusha, being thus spoken to became well pleased and the king of the gods said these words to that blameless one.
Nahusha said 0 you of bright complexion, the conveyance spoken of by you has never before been in existence. I have taken a strong fancy to it O goddess. I am at your disposal, O lovely faced one.
The one who makes the Rishis his bearers cannot be of little strength. I am a devotee, strong and lord of what has been, what is to be and what is.
At my being angry the world will be annihilated; everything depends on me. The gods, the Danavas and the Gandharvas, the Kinnaras, the serpents and the Rakashasas, not all of these, not all the world even can stand against me when I am angry. Whoever I see by my eyes, his strength do I absorb.
Therefore O goddess, shall I do your bidding, there is no doubt about it. Seven Rishis shall bear me, Brahmarshis all see, my powers and influence, having thus said to that goddess.
Shalya said O king! O you of bright complexion and having dismissed that lovely face one, he yoked, to car, Rishis who used to observe the rules of their class. The habits of his life being unworthy of a Brahmana, having come to the possession of power, vain of his strength, willful and of a vicious nature, he made the Rishis carry him.
Being dismissed by Nahusha, she said to Brihaspati-“But little remains to fulfill in its entirety the boon granted by Nahusha.
Be quick in hunting out Indra and do me who am devoted to you, a favour and the god Brihaspati said to her-"Be it so."
The evil minded Nahusha need not be feared by you. He will not exist till eternity; indeed he is already gone.
He is regardless of virtue so to say, having employed the great Rishis as his bearer, O lovely lady; and I shall perform sacrifices for the destruction of this evil minded one. I shall approach Shakra. You need not have any fears, I wish you well.
Then having lighted up a fire he offered the best offerings in the prescribed form. Brihaspati of great strength, in order to get the gods, having made offerings to Agni (the God of fire) said to him-Oking search out Shakra.
From that place, the god (of fire) the consumer of offerings having himself assumed the wonderful form of a female vanished from sight.
Having searched in all countries and provinces, mountains and forest, the earth and the sky, with the speed of the mind, he in a moment came back to Brihaspati.
The god of fire said O Brihaspati, nowhere, in this world do I see the king of the gods. The waters (alone) remain (to be searched). I have never been able to enter the waters.
I have no ingress there O Brahmana, what else shall I do for you. The preceptor of the gods said to him-"O you of great luster, enter the waters."
The god of fire said I cannot enter the water there I am destroyed. I throw myself under your protection. O you of great luster, I wish you well.
From the waters rose fire, from the Brahmana, the Kshatriya and from stone, the iron. Its strength penetrates everywhere; only in its birth-place is it powerless.
Janamejaya said : Krishna being thus abducted the Pandavas experienced very great sorrow. What did they next do after having rescued her?
Vaishampayana said : Having felt great distress for the abduction of Krishna, the undeteriorating king Yudhishthira together with his brothers leaving Kamayaka returned to the charming and delightful Dvaiytvana, full of fruits and roots of delicious taste and abounding in various picturesque trees.
And all the Pandavas together with their wife Krishna began to dwell there observant of vows, living on fruits and partaking of frugal fares.
And while king Yudhishthira, the son of Kunti, Bhimasena, Arjuna and the other two Pandavas, the sons of Madri, were dwelling in Dvaiytvana, those powerful and virtuous observers of vows, those tormentors of foes, experienced, for the sake of a Brahmana a great trouble which resulted in their (ultimate) happiness.
I will now tell you of the trouble, which those most exalted of the Kurus went through and which led to their ultimate happiness. Listen to it.
Once, the two sticks for making fire together with a churning rod of an ascetic Brahmana stuck fast to the horns of a deer as it was butting about.
And O monarch, taking those (articles) away that great deer of exceeding fleetness, with great leaps very soon distanced itself (a great way) from the hermitage.
O best of the Kurus, beholding those (articles) carried away, that Brahmana desirous of preserving his Agnihotra speedily came there,
Where Ajatashatru together with his brothers was seated in the forest. And the Brahmana quickly approaching spoke (thus) sorrowfully.
"My fire-sticks together with the churning rod placed against a large tree were stuck to the horns of a deer as it was butting about.
And, O king, that great deer endued with great speed, soon distanced itself (a great way) from the hermitage with long leaps.
And following the foot-prints of that great deer, O king, O Pandavas, bring those (articles) to me so that my Agnihotra may not be stopped.”
Hearing the words of the Brahmana, Yudhishthira, the son of Kunti, became very sorry and taking his bow sallied out together with his brothers.
Taking great care for the sake of the Brahmana, all those foremost of men, taking up their bows and doing their corslets speedily went out in pursuit of the deer.
Beholding that deer at a short distance, those mighty car-warriors the Pandavas hurled barbed darts, javelins and arrows (at it) but they could not pierce it.
When they were thus exerting (their utmost to slay it) that great deer went out of sight. That deer disappearing (from sight) those highsouled ones became fatigued and disappointed.
And afflicted with hunger and thirst, the Pandavas coming to a banian tree in that forest sat down in its cool shade.
When they were seated, Nakula with a heavy heart and through impatience addressed his (eldest) brother, the best of the sons of the Kuru race, (thus)
"In our race virtue has never been sacrificed nor there has been any loss of wealth through idleness. Again, we have never refused anything to any creature. How is it, then, O king, that this disaster has befallen us?"
Vyasa said A qualified preceptor should, first of all, describe the most capacious subject of spirituality, that has been explained in the previous chapter, to a disciple who wishes to enquire after Liberation after having transcended all pairs of opposites and performed the concerns of both profit and religion.
Ether, wind, light, water, and earth as the fifth, and existence and non-existence and time, exist in all living creatures having the five for their component ingredients.
Space is unoccupied interstice. The organs of hearing consist of space. One knowing the science of elements endued with form should know that ether has sound for its attribute.
Wind is essence of the feet. The vital airs are made of wind. Wind is the essence of the sense of touch, and touch is the attribute of wind.
Heat, the digestive fire in the stomach, light that manifests all things, the heat of the body, and eye as the fifth, are all of light which has forin of various colours for its attribute.
Solubility, and all kinds of liquid matter partake of water. Blood, marrow, and all else that is cool, have water for their essence. The longue is the sense of taste, and taste is known as the attribute of water
All solid substances partake of earth, as also bones, teeth, nails, beard, the hairs on the body, hair, nerves, sinews, and skin.
The nose is known as the organ of smell. The object of that senses, viz., scent, is known as the attribuite of earth.
Each subsequent element partakes of the attribute or attributes of the preceding one in addition to its own. The (three) supplementary entities exist in all living creatures. The Rishis thus described the five elements and the effects and qualities emanating from or belonging to them.
The mind is the ninth, and the understanding is the tenth. The Soul, which is infinite, is the eleventh. It is considered as the highest of all.
The mind has doubt or its essence. The understanding discriminates and produces certainty. The Soul becomes known as Jiva or individual soul when invested with body through the consequences of acts.
That man who regards all living creatures as unsullied though endued with all these entities having time for their essence, has never to perform acts moved on by error.
Yudhishthira said Tell me, O grandfather, what reply was given by either the Brahmana or the king to Virupa after he had finished his speech.
What king of end was it, amongst those described by you, that they acquired? What, indeed, was the conversation that took place between them, and what did they do there?"
Saying,-Let it be as you have said, the Brahmana, adored Dharma and Yama and Time and Mrityu and Heaven all of whom deserved adorations.
He also adored all those foremost of Brahmanas that had come there by bending his head to them. Addressing the king then, he said,-Gifted with the reward of my recitation, O royal sage, acquire an eminent position. With your permission I shall set myself to my recitations again.
O you of great power, the goddess Savitri gave me a boon, saying,-Let, your devotion to recitation be continuous.
If your success has become futile, and if your heart is bent upon practising again, go, O learned Brahmana, half and half with me, and you alone enjoy the reward of the recitations.
The Brahmana said You have exerted your best before all these men. Let us then become equal regarding our rewards, and let us go to receive our end.
Apprised of these determination, the king of the celestials came there, accompanied by the gods and the Regents of the world.
The Sadhyas, the Vishvas, the Mantras, various sorts of loud and sweet music, the Rivers, the Mountains, the Seas, the Sacred Waters, the Penances, the Ordinances about Yoga, the Vedas, the Sounds accompanying the singing of the Samans, Sarasvati, Narada, Parvata, Vishvavasu, the Hahas, the Huhus, the are Gandharva Chitrasena with all the members of his family, the Nagas, the Siddhas, the Munis, the god of gods, viz., Prajapati, and the inconceivable and thousand-headed Vishnu himself, came there. Drums and trumpets were beat and blown in the sky.
Celestial flowers were poured upon those great beings. Bevies of Apsaras danced all around.
Heaven, in his embodied form, came there. Addressing the Brahmana, he said,-You have acquired Success. You highly blessed.-Then addressing the king, said,-You have also, O king acquired success.
O king having done good to each other, the king and the Brahmana, withdrew their senses from the objects of the world.
Fixing the vital airs Prana, Apana Samana, Udana, and Vyana in the heart, they fixed the mind in Prana and Apana united together.
They then placed the two united airs in the abdomen, and fixed their eyes on the tip of the nose and then immediately below the nose and then immediately below the two eye-brows. They next saw the two airs, with the help of the mind, in the interstice between the two eyebrows, bringing them there by and by.
With bodies perfectly motionless they were absorbed with fixed gaze. Having controlled their souls, they then placed the soul within the brain.
Then passing the crown of the great Brahmana a fiery flame of great effulgence went up to heaven,
Loud exclamations of sorrow, uttered by all creatures, were then heard on all sides. Lauded by all, that splendour then entered Brahmana's self.
Coming forward, the great grandfather addressed that splendour which had become like a span in size saying,-Welcome.
And again he uttered these sweet words: Verily, Reciters acquire the same end with the Yogins.
When the Yogins attains his end he gets a direct vision unto all these (here assembled). Regarding Reciters, however, there is this distinction, that they are honoured by Brahmana's advancing forward to receive them.
Live you in me,-Thus spoke Brahman and once more gave consciousness to that splendour. Indeed, then, freed from all anxieties, the Brahmana entered the mouth of the Creator.
The king Ikshvaku, too, in the same way, entered the divine Grandfather like that best of Brahmanas.
The deities saluted the self-create and said, A very superior end is, indeed, laid down for Reciters.
This your exertion is for Reciters. We only came here for seeing it. You have made these two equal, honoured them equally, and granted them an equal end.
We have seen to-day the high end that is reserved for both. Yogins and Reciters. Transcending all happy regions, these two are capable of going wherever they like.
Brahmana said-He also who would read the great Smriti (viz., the Vedas) and he too who would read the other sacred Smritis that follow the former, (viz., Manu's and the rest), would, similarly allain to the same region with me.
He also, who is devoted to Yoga, will, forsooth, acquire likewise, after death, my own regions. I go hence. Go ye all to your respective abodes for the accomplishment of your ends.
Having said so that foremost of gods disappeared there and then. Having obtained a leave from him beforehand the gods returned to their respective quarters.
Having honoured Dharma, all those great beings proceeded with well-pleased hearts, O king, walking behind that great god.
These are the rewards of reciters and this their end. I have described them to you as ] myself had heard of them. What else, O king, do you wish to hear of?
Vaishampayana said: When that best of monkeys had gone away, that foremost of powerful men Bhima, went by that way over the extensive Gandhamadana.
He went on, reflecting on Hanumana's body and effulgence which were matchless on earth and also the greatness and dignity of Dasharatha's son.
Going in search of the place where grew the lotuses (in question), Bhima saw romantic forests, groves, rivers, lakes, trees adorned with blossoms and sylvan wood-lands beautified by various flowers.
O descendant of Bharata, he saw herds of mad elephants besmeared with mud. They looked like masses of clouds pouring rains.
When proceeding quickly, that handsome hero saw in the forest, deer of quick glances with grass in their mouth standing along with their mates.
Bhimasena, fearless from his great prowess, went into that hilly region inhabited by the buffaloes, bears and leopards, as if he had been invited by the forest-trees, shaken by the breeze, ever fragrant with flowers and bearing beautiful copper-coloured twigs. He passed by lakes, each having romantic descents and woods, adorned with lotuses and lilies, which were swarıned with maddened black bees. On account of the presence of the lotus-buds, they appeared as if they had joined hands (before Bhima).
Having for his provisions, on the way, the words of Draupadi, Bhima proceeded on with great speed, keeping his mind and eyes fixed on the charming slopes of the mountain.
When the time of noon had passed away, he saw the forest scattered over by deer and also by a great river full of fresh golden lotuses.
Swarmed with swans and Karandavas and adorned with Chakravakas, it (the river) appeared like a garland of pure lotuses worn by the mountain.
That greatly powerful hero saw, there, the great Sugandhika forest, delightful and effulgent as the sun.
Seeing it, the son of Pandu (Bhima) thought in his mind that his object had been fulfilled. He also mentally presented himself before his beloved (Draupadi) worn out by exile.
Lomasha said: You have seen many mountains and rivers, towns and forests and also many charming Tirthas, the sacred water of which you have touched with your hands.
O sons of Pandu, this way leads to the celestials Mandara mountain; therefore be attentive and free from all anxieties.
You will now go to the abode of the celestials Rishis of virtuous deeds.
O king, here flows the great and beautiful river (Alakananda) of sacred water rising from the Badari tree. It is ever adored by the celestials Rishis,
It is always adored by the high-souled. Vaihayasa, Valakhilyas and the Gandharvas,
And the singers of the Sama (Veda) the Rishis, Marichi, Pulaha, Bhrigu and Angirasa chant the hymns in this place.
Here does the lord of the celestials with the Marutas perform his daily prayers. The Siddhas and the Ashvins wait upon him.
The moon with the sun and with all the luminaries and with the planets always go to this river by day and by night.
O greatly blessed one, that protector of the world, Vrishanka (Shiva) received on his head the all of the waters of this river at the source of the Ganges.
O child, now come to this goddess of six attributes and bow down before her with concentrated mind.
Vaishampayana said : Having heard the words of the illustrious Lomasha the Pandavas reverentially worshipped the river which flows from the sky.
Having worshipped her, all the virtuous Pandavas accompanied by the Rishis again cheerfully proceeded.
Those best of men then saw at a distance some white objects of vast proportions which looked like the Meru (mountain) stretching in all directions.
Seeing the Pandavas eager to ask him about it, Lomasha, skillful in speech, thus spoke. “Hear, O sons of Pandu.
O foremost of men, what you see before you and what is of vast proportions looking like a mountain and appearing as beautiful as the Kailasa, is the collection of bones of the greatly powerful Daitya Naraka. As they have been kept on a mountain one mistakes it for a mountain.
In the days of yore, this Daitya was killed by the Supreme Soul, the eternal deity Vishnu, for the good of the king of the celestials.
That high-souled Daitya performed great asceticism for ten thousand years with the desire of getting possession of Indra's kingdom.
That son of Diti, becoming thus unrivalled by the power of his asceticism, as well as, that of arms, always harassed (Indra).
O sinless one, Sakra (Indra) became agitated. Afflicted with fear by learning his prowess, asceticism and observance of religious vows,
He mentally thought of the eternal deity Vishnu; and the graceful lord of the universe who is present everywhere appeared and stood before him.
The Rishis and the celestials propitiated Vishnu with prayers. In his presence even the exalted and blazing Havyavahana (fire), lost his effulgence. Seeing that giver of boons, the deity Vishnu, the lord of all the celestials,
The wielder of thunder (Indra) with joined hands and bowed down head, told him soon the cause of his fear.
Vishnu said: “O Sakra, I know your fear originates from the lord of the Daityas, Naraka. By his successful asceticism he desires to obtain Indra's kingdom.
O lord of the celestials, although he has achieved success in asceticism. I shall sever his soul from his body to do you good. Wait for a moment."
Lomasha said: Thereupon the greatly powerful Vishnu deprived him (Naraka) of his senses by striking him with his hands. He (Naraka) the fell down on the ground dead, like a great mountain.
He was thus killed by a miracle and his bones were then gathered at this spot. Here thus is manifest another great deed of Vishnu.
Once the whole earth was lost, it sunk into the nether regions. But she was again lifted up by him (Vishnu) who had assumed the form of a boar.
Yudhishthira said: O exalted one, narrate in detail how Vishnu, the lord of the celestials, raised up the earth sunk down one hundred yojanas. How was also that support of all created things, the greatly blessed Earth, who dispenses blessings and produces all sorts of course, made stable? By whom she was forced to sink one hundred yojanas and under what circumstances was this greatest exploit of the Supreme Being exhibited? O foremost of Brahmanas, I desire to hear all this in detail as it happened. You know all about it.
Lomasha said: O Yudhishthira, hear all in detail as I narrate the story which you have asked me to relate. O child, in the days of yore, in a terrible time in the Treta Yuga the ancient and primeval deity performed the duties of Yama.
O undeteriorating one, when the god of gods began to perform the duties of Yama, there was no death (on earth), but births were numerous.
Birds, beasts, kine, sheep, deer and all kinds of wild animals began to multiply.
O foremost of men, O chastiser of foes, men also began to multiply by thousands and tens of thousands like water.
O child, by this terrible increase of creatures, the Earth sank down one thousand yojanas.
Being afflicted with pain all over her body and being deprived of her senses by this excessive weight (on her), she sought the protection of the foremost of deities NaraNarayana.
The Earth said: O exalted deity, it is through your favour I was able to remain so long in my position. But (now) I have been overcome with (a heavy) burden and I am now unable to hold myself any longer.
O exalted deity, you should remove this burden. O deity, O lord, I ask your protection. Extend your favour towards me.
Lomasha said: Having heard her these words, the eternal deity of six attributes, cheerfully spoke these words to her with great distinctness.
Vishnu said: O Earth, O holder of treasures, O burdened earth, do not be afraid; I shall act in the way by which you will be relieved of your burden.
Lomasha said : Having thus sent away the earth adorned with mountains as her ear-rings, he then became a greatly effulgent boar with one tusk.
Causing terror with his red eyes and ernitting smokes from his blazing lustre, he began to swell in magnitude in that place.
O hero, then holding the earth with his single tusk that eternal one raised her up one hundred yojanas.
When she was thus raised up, a great agitation was created. All the celestials the Rishis and the ascetics were agitated; and the earth, the sky and the heaven were filled with “Alas! Oh!". Neither the celestials nor men could find peace.
Then the celestials and the Rishis all approached Brahma who was seated as if blazing in his own prosperity.
Coming to the deity Brahma, the witness of the acts of all beings, they with joined hands thus said to these words.
The Celestialss said: "O lord of heaven, all created beings have become agitated; all the mobile and immobile creatures have become restless. The ocean are also in great agitation.
This whole earth has gone one hundred yojanas down. What is the cause of all this? By whom the whole universe has been agitated? Kindly explain the cause to us without delay; we are all bewildered.
Brahma said: O immortals, there is no fear from the Asuras in any matter or in any place. Hear why all this agitation has taken place.
This heaven has been agitated from the prowess of the illustrious being, who is omnipresent, eternal and the never-perishing soul.
That supreme soul, Vishnu, has lifted up again the earth which sank down one hundred yojanas.
On account of thus raising her up, this agitation has taken place. Know this to be the cause and dispel your doubts.
The Celestialss said : O exalted deity, where is that God, who so easily raises up the earth? Tell us the place; we shall all go there.
Brahma said: Go there. Be blessed, you will find him in the Nandana. Yonder is the exalted and adored Suparna (Garuda).
After having raised the earth, the Supreme Being, the creator of the world, blazes forth in the form of a boar like consuming fire at the universal dissolution,
On his breast is to be seen (the gem) Srivatsa. Behold all of you that being who does not know deterioration.
Lomasha said: The immortals, with the Grandsire at their head, after having seen that great soul and heard his praise, went back to the place whence they came.
Vaishampayana said : O Janamejya, having heard this story, all the Pandavas with great alacrity proceeded by the way pointed out by Lomasha.
Shaunaka said: Tell me again in detail all that king Janamejaya asked his ministers to say about his father's ascension to heaven.
Sauti said : O Brahmana, hear all that the king asked his ministers and all that they said about the death of Parikshit.
Janamejaya said : You know all that happened to my father and how my illustrious father met with his death.
Hearing from you all about my father, I shall do what is proper and good. I shall not do otherwise.
Sauti said : Being asked by that high-souled king Janamejaya, the virtuous and wise ministers thus replied.
The Ministers said: Hear, O king, what you have asked. Hear an account of that king of the world, your illustrious father's life and how he left this world.
Your father was virtuous and noble and a protector of his subjects. Hear, how that highsouled king conducted himself on earth.
That virtuous king, virtuously inclined, protected, like Virtue and Justice themselves, the four castes, keeping them in the duties of their respective orders.
Blessed with fortune and with matchless prowess, he protected the goddess earth. He hated none and had none to hate him.
Like Prajapati he looked at all creatures with equal eyes. The Brahmanas, Kshatriyas, Vaishyas and Shudras,
Engaged in their respective duties, O king, were all impartially protected by him. He maintained widows, orphans, the maimed and the poor.
He was handsome and was like a second moon to all creatures. All were contented and blessed with good fortune by that truthful and greatly powerful king.
He was the disciple of Sharadvata in the science of arms. O Janamejaya, your father was the beloved of Govinda (Krishna).
He was the favourite of all men and was greatly renowned. He was born in the womb of Uttara when the Kuru race was almost destroyed.
Therefore the mighty son of Abhimanyu was called Parikshit. He was learned in the treatise on the duties of kings and was adorned with all the noble qualities.
He had his passions under control, he was intelligent, he was gifted with great memory, he was the practiser of all virtues, a conqueror of six passions, a great intelligent man, fully acquainted with the science of ethics.
Your father ruled over his subjects for sixty years. When he died, all the people were extremely sorry. After him, O best of men, you have acquired this hereditary kingdom of the Kurus, (who have been ruling over it) for the last thousand years. O protector of every creature, you were installed when you were a child.
Janamejaya said : None was born in our dynasty who did not look after the good of his subjects and who was not beloved by them. See specially the conduct of my grandfathers (five Pandava brothers) who were ever engaged in great deeds.
How did my such a noble father meet with his death? Describe it to me. I am desirous of hearing it.
Sauti said : Thus asked by the king, the ministers, the well-wishers of the king, told him everything as it had happened.
The Ministers said: O king, that monarch, the lord of the world, greatly obedient to all Shastras like the first of all beings, became addicted to sports like the best of bow-men, the great warrior and exceedingly powerful Pandu. He made over to us all state affairs.
Once on a time he went into the forest and pierced a deer with an arrow. Having thus wounded the deer, he followed it armed with sword and quiver into the dense forest,
Alone on foot. But he could not, however, come upon that lost deer.
He, wo was sixty years old and therefore fatigued and hungry, saw a great Rishi in that great forest.
The king accosted that Rishi, who was then observing the vow of silence, but the Rishi did not make any reply.
The fatigued and the hungry king grew angry with the Rishi who sat motionless as a piece of wood in observance of his vow of silence.
Knowing not that the Rishi was observing a vow of silence, your father, being angry, insulted him.
O excellent one of the Bharata race, he took up from the ground a dead snake with the end of his bow and placed it on the shoulder of that holy Rishi.
But that wise man did not speak a word, good or bad and he did not become angry. He remained as he was, bearing the snake on his shoulder.
Sanjaya said While Duryodhana, O king, was repeatedly crying aloud in this way, Vasudeva, worked up with wrath, said to Yudhishthira.
What indiscreet words have you given vent to, O king, saying that killing one amongst us be you the king of Kurus. If, indeed, O Yudhishthira, Duryodhana selects you for battle or Arjuna or Nakula or Sahadeva, (what will be the consequence?
With a view to kill Bhimasena, O king, Duryodhana has practiced with the mace upon a statue of iron.
How then, O best of Bharata's race will our object be accomplished? From pity, O best of kings, you have acted very indiscreetly.
I do not at this moment see any match for Duryodhana except Pritha's son Vrikodara. His practice again, with the mace, is not so great.
You have, therefore, once more given preference to a game of chance as that one formerly between yourself and Shakuni, O monarch.
Bhima is endued with might and prowess, King Duryodhana, however, is skillful. In a fight between might and skill, he, that is skillful, O king, always becomes successful.
Such an enemy, O king, you have, by your words placed in a comfortable and secure position. You have placed your oneself, however, in a difficult position. We have, for this, been placed in great peril.
Who is there that would relinquish sovereignty within grasp, after having defeated all his enemy and when he has only one foe to kill who even is sunk in difficulties?
I do not see such a man in the world today, be he a god, who is able to defeat the macearmed Duryodhana in battle.
Neither you, nor Bhima, nor Nakula nor Sahadeva, nor Phalguna is capable of defeating Duryodhana in fair fight. King Duryodhana is endued with great skill.
How then, O Bharata, can you address to such a foe words such as these viz.,., "Fight, selecting the mace as the weapon and if you can kill one amongst us, you shall then be the king."
If Duryodhana meets Vrikodara amongst us wishing to fight fairly with him, even then our victory will hang in the balance. Duryodhana is highly powerful and skillful.
How could you say to him-"Killing only one amongst us be you the king." Forsooth the children of Pandu and Kunti are not destined to enjoy kingdom. They have been born for passing their lives in continued exile in the forest or in mendicancy.
Bhimasena said O killer of Madhu, do not, O delighted of the Yadus, grieve. However difficult it may be, I shall terminate these hostilities.
Forsooth, I shall kill Suyodhana in battle. It appears, O Krishna, that the victory of righteous Yudhishthira is certain.
This mace of mine is heavier by one and a half times than Duryodhana's. Do no, O Madhava, grieve.
I dare fight him, selecting the mace as the weapon. Let all of you, O Janarddana, witness this encounter.
What do you say of Suyodhana, I would fight with the three worlds including the very celestials even if they be armed with every kind of weapon.
Sanjaya continued After Vrikodara had said these words, Vasudeva, filled with glee, applauded him highly and said to him-"Depending on you, O you of great arms, the righteous king Yudhishthira will, forsooth, get back his prosperity after the destruction of all his foes.
You have slain all the sons of Dhritarashtra in battle. At your hands many kings and princes and elephants have met with their death.
The Kalingas, the Magadhas, the Kauravas, the Westerners and the Gandharvas have all been killed in dreadful battles, O son of Pandu.
Killing Duryodhana then, O son of Kunti, bestow the earth with her oceans upon the righteous Yudhishthira like Vishnu conferring the sovereignty of the three worlds upon the lord of Shachi.
Getting you for a foe in battle, the wretched son of Dhritarashtra, will forsooth meet with his death. You will certainly fulfill your promise by breaking his bones.
You should however, O son of Pritha, always fight with care with the son of Dhritarashtra. He is endued with both skill and strength and always finds delight in battle.
Then Satyaki, O king, applauded the son of Pandu.
The Panchalas and the Pandavas, also, headed by the righteous king Yudhishthira, all praised Bhimasena.
Then Bhima, of terrible might, addressed Yudhishthira who was standing amid the Srinjayas like the burning Sun himself, saying-"I venture to fight with this man in battle. This wretch among men is not able to defeat me in fight.
Today I shall vomit that ire which has been ranking in my bosom against Suyodhana the son of Dhritarashtra like Arjuna throwing fire on the forest of Khandava.
I shall today pluck out the dart, O son of Pandu, that lay so long sticking to your heart. Be happy, O king, after I shall have struck down this wretch with my mace.
Today I shall recover, O sinless one, your garland of glory. Today Suyodhana shall renounce his life, his prosperity and his kingdom.
Today hearing of his son's death, king Dhritarashtra will remember all those wrongs that he did to us under Shakuni's advice."
Having said these words, that energetic prince, of Bharata's race, stood up for battle, like Shakra summoning Vritra to an encounter.
Unable to endure that call your highly energetic son, proceeded to the encounter, like one infuriate elephant proceeding to assail another.
The Pandavas saw your son, as he came armed with mace, as the summit of the mount Kailasa.
Verily beholding that powerful son of yours standing alone like a prince of elephants separated from the herd, the Pandavas were filled with joy.
Standing in battle like a very lion, Duryodhana had no fear, no pain, no anxiety.
Seeing him stand there with uplifted mace like the created mountain of Kailasa, Bhimasena, O monarch, addressed him, saying "Remember all those wrongs that king Dhritarashtra and yourself have inflicted on us. Remember what took place at Varanavata.
Remember how Draupadi, while in her season, was maltreated in the midst of the assembly and how king Yudhishthira was defeated at dice through Shakuni's advice.
See now, O wicked man, the dreadful consequence of those acts as also of the other wrongs that you inflicted on the innocent Parthas.
It is for you that, that illustrious chief of the Bharatas, the son of Ganga, the grandfather of us all, lies now on a bed of arrows.
Drona also has been killed. Karna has been killed. Shalya of great valour has been killed. Yonder Shakuni also, the root of these enunities, has been killed in battle.
Your heroic brothers and sons, with all your troops, have been killed. Other heroic kings also, who never retreated from battle, have been killed.
These and many other leading Kshatriyas, as also Pratikamin, that wretch who had seized the locks of Draupadi, have been killed.
You alone are still alive, O destroyer of your family, O wretch among men. I shall forsooth kill you today with my mace.
Today, O king, I shall, in battle, repress all your pride. I shall destroy also your hope of sovereignty, O king and pay off all your misdeeds to the sons of Pandu.
Duryodhana said What is the use of speaking too much? Fight now with me. Today O Vrikodara, I shall subdue you desire for battle.
Why do you not see me, O wretch, standing here for an encounter with the mace? Am I not armed with a formidable mace that looks like a summit of Himavat?
What enemy is there, O wretch, that would dare defeat me armed with this weapon? If it be a fair fight, Purandara himself, amongst the celestials, is not capable of doing it.
Do not, O son of Kunti, roar uselessly in this way like autumnal clouds shorn of water. Display all the strength you posses in battle now.
Hearing those words of his, the Pandavas with the Srinjayas, all filled with desire of victory, praised them highly.
Like men exciting an infuriate elephant with the clapping of hands, all of them then pleased king Duryodhana.
The elephants began to grunt and the horses to neigh repeatedly. The weapons of the Pandavas who were filled with the desire of victory shone there. The elephants began to grunt and the horses to neigh repeatedly. The weapons of the Pandavas who were filled with the desire of victory shone there.
Vaishampayana said : Having heard these words of his brothers and Krishna (Draupadi) who were all anxious for Dhananjaya, Dharmaraja became absentminded.
(At that time) he saw (before him) .ne celestials Rishi Narada, blazing with Brahma effulgence and resembling a fire flaming up for the sacrifice.
Seeing him arrived, Dharmaraja (Yudhishthira) with his brothers and stoop up and duly worshipped the illustrious one.
Endued with blazing effulgence the handsome chief of the Kurus, surrounded by his brothers, shone like Shatakratu (Indra) surrounded by the celestials.
In obedience to the dictates of Dharma Yajnaseni (Draupadi) did not abandon the sons of Pritha and is adhered to her husband, as to Savitri to the Vedas or the rays of the sun to the Meru (mountain).
O sinless one, having received their worship, the exalted Rishi Narada comforted the son of Dharma (Yudhishthira) in proper words.
He thus spoke the high-souled Dharmaraja Yudhishthira, “O foremost of virtuous men, tell me what you seek and what I can give you."
Then the son of , the king (Yudhishthira), bowing (to the Rishi) with his brothers, thus spoke with joined hands to Narada, the revered of the celestials.
Yudhishthira said: O highly exalted one, O worshipped of all the worlds, O Rishi of excellent vows, when you are pleased with me, I consider that all my wishes are gratificd through your grace.
O sinless one, O foremost of Rishis, I and my brothers deserve (to receive) your favours. You ought to dispel my doubt.
You should tell me in detail what merit is obtained by him who travels over the world with the desire of seeing the Tirthas and sacred shrines.
Narada said: O king, hear with attention what was heard by the intelligent Bhishma from Paulastya. Hear all that in detail.
Formerly that foremost of virtuous men Bhishma, when observing the Pitrya vow, lived on the banks of the Bhagirathi with the Rishis. O king, O highly exalted one, it was a delightful and sacred region, situated on the source of the Ganges and frequented by the celestials and the Gandharvas.
That greatly effulgent hero (Bhishma) gratified the Pitris, the celestials and the Rishis with offering oblations to them according to the rites ordained in the Shastras.
One day when the greatly illustrious one was thus engaged (in observing his vow), he saw that foremost of Rishis, Pulastya of wonderful appearance.
Seeing that austere ascetic, as if blazing with prosperity, he became exceedingly glad and was filled with great wonder.
O descendant of Bharata, then that foremost of virtuous men, Bhishma, worshipped according to the rites of the ordinance that highly exalted Rishi who had already arrived.
Purifying himself and making his mind exceedingly attentive and also taking the Arghya on his head, he loudly uttered his name near that foremost of Rishis.
"O Rishi of excellent vows, be blessed; I am Bhishma, your servant. At the very sight of yours I am cleansed of all my sins."
O great king, O Yudhishthira, having said this, that foremost of virtuous men, Bhishma restraining his speech, stood (before the Rishi) in silence and with joined hands.
Seeing that foremost of the Kuru race, Bhishma, rendered emaciated by the observance of vows and the study of the Vedas, the Rishi became exceedingly pleased.
Galava said This lord, the king of the Kashis, is a ruler of the earth endued with great prowess, and this ruler of men is a descendant of Bhimasena and is known as Divodasa.
There shall I go, gentle lady; follow me with show steps and grieve not, for that ruler of men is virtuous, and ever attached to selfcontrol and truth,
Narada said The ascetic to him was received with becoming honours and Galava urged that king to beget children.
Divodasa said I have heard of all this already; what is the necessity of repeating all this in detail. As soon as I heard of this, O best among the twice-born, this object (children) was desired for by me.
This too is a mark of great respect for me that passing by many rulers of men you have come to me and without doubt this will be (i.e. your wishes shall be gratified.)
But in the matter of horses, my wealth is exactly like his (Haryashva) O Galava; and I too shall beget only one ruler of the earth on this girl.
The foremost among the twice born, saying, be it so, gave that damsel to the ruler of earth and the king too accepted that girl after suitable ceremonies.
The royal Rishi than spotted with her as Ravi (the son) with Prabhavati, as Agni (fire) with Svaha, and as Vasava (Indra) with Sachi;
And as Chandra (moon) with Rohini and as Yama (the god of death) with Urmila; as Varuna (the lord of the waters) with Gauri, and as Kubera (the lord of wealth) with Riddhi;
As Narayana with Lakshmi and as Udadhi (the ocean) with Jahnavi, as Rudra with Rudrani and as the grandsire with the goddess (Sarasvati);
As the son of Vasishtha with Adrishyanli and Vasishtha with Akshamala; as Chyavana with Sukanya and as Pulastya with Sandhya,
As Agastya with the princess of Vidarbha, as Satyavana with Savitri, as Bhrigu with Puloma, as Kashyapa with Aditi;
As Jamadagni, the son of Richika with Renuka as the son of Kushika (Vishvamitra) with the princess, Hemavati, as Brihaspati with Tara and Shukra with Shataparva;
As Bhumipati with Bhumi, as Pururavas with Urvashi, as Richika with Satyavati, and as Manu with Sarasvati;
As Dushyanta with Shakuntala, as the eternal Dharma with Dhirti, as Nala with Damayanti, and as Narada with Satyavati;
As Jaratkaru with Jaratkaru, as Pulastya with Pratichya, as Urnayas with Menaka and as Tambura with Rambha;
As Vasuki with Shatashirsha and as Dhananjaya with Kumari,
As Rama with the princess of Videha and as Janardana with Rukmini. Then to the king of the earth, Divodasa, sporting with her,
Madhvi did bear a son named Pratardana; and then to Divodasa came the great Rishi Galava.
When the proper time came, he said these words "Return me my maiden but let the horses remain with you for the present,
As just now I shall go from here to another king of the earth for her dowry;" the virtuoussouled Divodasa in proper time gave back that damsel to Galava for that ruler of the earth was establish in truth.
Brihannala said The one about which you first enquired is the world-wide known Gandiva bow of Arjuna, capable of destroying the enemy's army.
Polished like pure gold, the greatest of all weapons this is the greatest of all weapons this is the great weapon of Arjuna, Gandiva.
It is equal to a hundred thousand bows and capable of extending kingdoms: by this Partha defeated in battle celestials and men.
Adored repeatedly by the celestials, demons and Gandharvas, and variegated with excellent colours, the huge and smooth bow is .without any stain or knot.
Brahma held it first for a thousand years and thereafter Prajapati held it for five hundred and three years. Afterwards Shakra did it for five and eighty years. Soma did it for five hundred years and Varuna for a hundred.
And lastly Partha, having white steeds, has held, for sixty five years, this highly powerful, heavenly and most excellent bow.
This beautiful bow has come to Partha from Varuna. Worshipped by god and men it has taken a handsome form.
That bow of beautiful sides and golden handle belongs to Bhima with which, the son of Pritha, the slayer of enemies, conquered the entire eastern region.
the other most excellent and beautiful bow, variegated with insects, belongs to the king Yudhishthira.
The other, in which golden suns of brilliant effulgence shed lustre all around, belongs to Nakula.
The bow, embellished with golden images of insects and set also with jems and stones, belongs to that son of Madri who is called Sahadeva.
The thousand winged shafts, sharp as razors and dreadful like the venom of snakes, belong to Arjuna, O son of Virata.
These swift arrows, of the hero burning in energy in battle when discharged against the enemies, become inexhaustible.
These sharp, long and heavy arrows, resembling the crescent of the moon in shape and capable of destroying the enemies, belong to Bhima.
The quiver, having the five images of tigers full of yellow, gold winged shafts whetted on stone, belongs to Nakula.
This quiver belongs to the intelligent son of Madri with which he had conquered the entire western region.
These arrows, lustrous like the sun, painted all over with various colours and capable of destroying enemies by thousands, belong to Sahadeva.
These great arrows, sharpened, yellow, heavy, long, gold feathered and consisting of three knots, belong to the king (Yudhishthira).
This long sword, with the emblem of a bee on its back and sharp as the sting of a bee, firm and capable of bearing heavy weight in battle, belongs to Arjuna.
This celestials huge sword, cased in tiger skin, capable of bearing heavy weight and dreadful to the enemies, belongs to Bhimasena.
This most excellent sword, of a sharp blade, golden hilt and cased in a painted sheath, belongs to the intelligent Dharmaraja of the Kuru race.
This strong sword, capable of bearing heavy weight intended for various forms of fight and cased in a sheath of goat-skin belongs to Nakula.
This huge, strong and dreadful sword, capable of bearing heavy weight and put in a sheath of cow-skin, belongs to Sahadeva.
Janamcjaya said After having conferred that boon on Utanka, O foremost of twice-born persons, what did the mighty-armed. Govinda of great celebrity next do?
Having granted that boon to Utanka, Govinda, accompanied by Satyaki, went to Dwraka on his car, drawn by his large quickcoursing horse.
Passing many lakes and rivers and forests and hills, he at last came upon the charming city of Dvaravati.
It was at the time, O king, when the festival of Raivataka had begun, that he having eyes like lotus-petals arrived with Satyaki as his companion.
Adorned with many beautiful things and covered with various Koshas made of jewels and gems, the Raivataka hill shone, O king, with great splendour.
That high mountain, decked with excellent garlands of gold and gay festoons of flowers, with many large trees which looked like the Kalpa trees of Indra's garden, and with many golden poles on which were lighted lamps, shone in beauty through day and night. By the caves and fountains the light was so great that it appeared like a broad day.
On all sides beautiful flags waved on the air with little bells that jingled continuously. The entire hill resounded with the sweet songs of men and women.
Raivataka presents a most delightful appearance like Meru with all his jewels and gems. Men and women excited and filled with delight, O Bharata, sang aloud. The swell of music which thus arose from that foremost of mountains appeared to touch the very heavens. Everywhere were heard spouts and loud whoops of men who were in all forms of excitement.
The cackle of thousands of voices made that mountain delightful and charming. It was adorned with many shops and stalls filled with various foods and enjoyable article.
There were heaps of cloths and garlands, and the music of Vinas and flutes and Mridangas was heard everywhere. Food mixed with wines of various kinds was stored here and there.
Gifts were being continually given to those that were distressed, or blind or helpless. For all this, the festival of that mountain became highly auspicious.
There were many sacred houses built on the breast of that mountain, O hero, within which lived many pious men. Even thus did the Vrishni heroes sport in that festival of Raivataka.
Equipt with those palaces that mountain appeared like second Heaven. At the arrival Krishna, O chief of Bharata's race, that prince of mountains resembled the blessed mansion of Indra himself. Adored (by his relatives), Krishna then entered a beautiful palace. Satyaki also went to his own quarters with a delighted soul. Govinda entered his residence after a long absence, having accomplished deeds of great difficulty like Vasava amid the Danava host. The heroes of the Bhoja, Vrishni, and Andhaka races, all came forward to receive that great one like the deities advancing to receive the deity of a hundred sacrifices.
Gifted with great intelligence, he honoured them in return and enquired after their wellbeing. With a pleased heart he then saluted his father and mother.
The mighty-armed hero was embraced by both of them and comforted too. He then took his seat with all the Vrishnis sitting around him.
Having washed his feet and removed his fatigue, Krishna of mighty energy, as he sat there, then described the chief events of the great battle in answer to the questions put to him by his father.
Vaishampayana said : Thereupon King Duryodhana with his brothers began slowly to win over the people to his side by bestowing on them wealth and honours. One day in the (royal) Court, some clever ministers, as instructed by Dhritarashtra, described the city of Varanavata as a (most) charming place. (They said), "The festival of Pashupati (Siva) has begun in the city of Varanavata and the concourse of people there is now great.
The procession is the most grand in the world; and all gems and jewels (now) there delight the heart." Thus did they (counsellors) under instruction from Dhritarashtra, speak (of the city). O sons,
O king, while they were speaking of the charming city of Varanavata, the Pandavas desired in their mind to go there.
When the king Dhritarashtra knew that their (Pandavas) curiosity had been awakened, then the son of Ambika, (Dhritarashtra) spoke thus to the Pandavas.
Dhritarashtra said: My men tell me daily again and again that the city of Varanavata is the most charming in the world.
if you desire to see the festival of Varanavata, go (there) with your friends and followers and enjoy yourselves like the celestial.
Bestow gems and jewels on all the Brahmanas and the musicians (there), sport there as the effulgent celestial. Enjoy there for sometime as much happiness as you like at pleasure and then return to Hastinapur.
Vaishampayana said : Yudhisthira, understanding the motives of Dhritarashtra and knowing himself weak and friendless, said, “Be it so."
Then addressing the son of Shantanu, Bhishma, the wise Vidura, Drona, Valhika, the Kaurava Somadatta, Kripa, Ashvathama, Bhurisrava and other respected counsellors, Brahmanas, ascetics, priests, citizens and the illustrious Gandhari, Yudhisthira slowly and humbly spoke thus-
Yudhisthira said : We go with our friends and followers to the charming and populous city of Varanavata at the command of Dhritarashtra.
Give us cheerfully your benedictions, so that acquiring prosperity with it, we may not be touched by sin.
Vaishampayana said : Having been thus addressed by the son of Pandu, all the Kauravas cheerfully pronounced blessings on them, saying, "O sons of Pandu, let all the elements bless you on your way and let not the slightest evil befall you."
Having performed propitiatory rites for obtaining the kingdom and making all other preparations, the princes (the Pandavas) started for Varanavata.
Narada said Forsooth, O Shalmali, the dreadful and irresistible god of wind always protects you friendliness.
It seems, O Shalmali, that a close intimacy exists between you and the Wind. It seems, you have said him these words, viz.,-I. am yours-and it is, therefore, that the Wind-god protects you.
I do not see the tree or mountain or palace in this world which may not, I think, be broken by the Wind.
Forsooth, you stand here with all your branches and twigs and leaves, simply because, O Shalmali, you are protected by the Wind for some reason or reasons (unknown to us)!
The Wind, O twice-born one, is either my friend nor companion nor well-wisher. Nor is he iny great Creator that he should protect me.
My terrific energy and power, O Narada, are the greater than the Wind's. In sooth, the strength of the Wind is only an eighteenth part of mine.
When the Wind blows fearfully, tearing up trees and mountains and other things, I abate his strength by displaying mine.
Indeed, the Wind that breaks many things has himself been again and agair broken by me. Therefore, O celestial Rishi, I am not afraid of him even when he comes in fury.
Narada said-O Shalmali, what you think seems to be quite the reverse of truth. There is no doubt in this. There is no created thing which is so strong as the Wind.
Even Indra, Yama, Vaishravana, of Varuna the king of the waters, is not equal to the god of wind in might. What to speak of you who are only a tree.
The illustrious Wind-god is always the root of all the acts of creatures in this world, since it is he that is the giver of life.
When the god does his work properly, he makes all living creatures live at their ease. When, however, he does it improperly, calamities visit the Earth.
What else can it be but weakness of understanding which induces you not to adore the god of wind, that foremost of beings in the universe, and worthy of adoration.
You are worthless and of a wicked understanding, you are but making an idleboast. Your intelligence being confounded by anger and other passions, you indulge in untruths, O Shalmali.
I am certainly angry with you, for your giving vent to such words. I shall myself communicate to the Windgod all these derogatory words of yours.
Chandanas, Syandanas, Shalas, Saralas, Devadarus, Vetasas and Dhanvanas and other noble trees that are far stronger than you, have never, you of wicked understanding, spoken such evil words against the Wind.
All of them are cognisant of the power of the Wind as also the power that each of them possesses. For these reasons those foremost of trees respectfully salute that god.
However, through folly, you are only unaware of the infinite power of the Wind, I shall, therefore, go to that god.
Vaishampayana said: O great king, when he (Duryodhana) was entering (the city) the bards and penegyrists eulogised that undeteriorating one. Other people also eulogised that great bow man, that foreinost of kings.
Sprinkling over him fried paddy and sandal paste; the people said “By good luck, O king, your sacrifice has been completed without obstruction.
Some who were present and who were not very careful in their speech said to that lord of earth, “Surely this sacrifice cannot be compared with that of Yudhishthira.
It does not come to the sixteenth part of that (sacrifice); thus spoke to that king some that were reckless in their speech.
His friends said, “your this sacrifice has surpassed all others. Yayati, Nahusa, Mandhata and Bharata having been sanctified by performing such a sacrifice have all gone to heaven”.
O foremost of the Bharatas, hearing such pleasing words from the friends, that ruler of men (Duryodhana) cheerfully entered the city and his iron palace.
O king, then worshipping the feet of his father and mother and others headed by Bhishma, Drona and the wise Vidura and being worshipped also by his younger brothers.
He sat on an excellent seat surrounded by all his brothers. Then O great king, Suta's son (Karna) rose and thus spoke to him.
“O foremost of the Bharata race, by good luck you have completed the great sacrifice. When the Pandavas will be killed in battle and when you will thus complete Rajasuya sacrifice, then at that time again I shall thus honour you."
The greatly illustrious son of Dhritarashtra, that great king (Duryodhana) thus spoke to him, "Truly has this been said by you. When, O foremost of men, the wicked-minded Pandavas have been killed and when the great Rajasuya has been performed by me, then O hero, you shall again thus honour me."
O great king, O descendant of Bharata, having said this, he embraced Karna. That Kuru prince then began to think of that foremost of sacrifices Rajasuya.
That best of kings then thus spoke to the Kurus who were near him. O Kurus, when shall I celebrate that costly and foremost of sacrifices Rajasuya after having killed all the Pandavas?
Thereupon Karna said to the king, "O foremost of kings, hear what I say? As long I sons do not kill Arjuna, so long I shall not wash my feet. Nor shall I taste meat. I shall observe the Asura vow. Whoever will ask from me any thing, I shall never say “I have it not.”
When Karna had thus vowed to kill Arjuna in battle those mighty car-warriors and bowmen, the sons of Dhritarashtra, sent up a loud shout.
Dhritarashtra's thought that the Pandavas were already killed. O king of kings, Duryodhana, then leaving those foremost of men, that handsome one entered his house as Kubera the lord' enters the garden of Chitraratha. O descendant of Bharata, those great bow-men also went to their own houses.
(Meanwhile) those great bowmen, the Pandavas, moved by the words of the messenger, became anxious and they did not experience the least happiness.
O king of kings, the news had been brought to him by spies that the Suta's son (Karna) had aken the vow to kill Vijaya (Arjuna).
O ruler of men, having heard this the son of Dharma (Yudhishthira) became filled with great anxiety; thinking of the impenetrable armour of the greatly powerful Karna. Remembering all their misery, he felt no peace of mind.
That high-souled hero, filled with anxiety, made up his mind to abandon the forest of Dvaitavana abounding in wild animals.
The king, the son of Dhritarashtra, meanwhile began to rule the earth, along with his heroic brothers as also with Bhishma, Drona and Kripa. With the assistance of the Suta's son crowned with martial glory.
Duryodhana remained ever intent on the welfare of the ruler of earth. He worshipped the foremost of Brahmanas by celebrating sacrifices with large Dakshinas.
O king, that hero, that chastiser of foes was engaged in doing good to his brothers, concluding in his mind that giving and enjoying are the only (proper) uses of the wealth.
Shalya said Then Shakra being glorified by the Gandharvas and the celestial nymphs, ascended on the Airavata, the chief among elephants, which bore auspicious marks. The god of fire, of very great strength and the great Rishi Brihaspati, Yama, Varuna and Kubera, the god of wealth, surrounded by all these gods and by the Gandharvas and the celestial nymphs Shakra, the slayer of Vritra and the lord of the three worlds, went round.
Being united with his queen the great Indra, the king of the gods, the performer of a hundred sacrifices, highly pleased ruled over the gods.
Then the god there Angira propitiating the king of the gods by chanting hymns from the Atharvaveda.
saw Then the god Indra became highly pleased and he granted a boon to Angiras who was chanting the Atharvaveda.
To this Veda, there will be given the name of Atharvangirasa; this is an example; and you will also get a share of the offerings in a sacrifice.
The god having thus greeted Angirasa, the king of the gods, the performer of a hundred sacrifices dismissed him, O great king.
Doing due honours to all, to the thirteen Rishis and those whose wealth consisted in devotion alone and well pleased, Indra ruled over his subjects with virtue, O king.
Such was the trouble experienced by Indra in company with his queen; he had also to remain unknown in exile through his wishing for the downfall of his enemies.
You should not, for this reason, mind the troubles that you experienced in the great forest in company with Draupadi, O chief among kings and your noble minded brothers.
O chief among kings, O son of Bharata, you too will get your kingdom in the same way as Shakra got his by slaying Vritra, O you who cause rejoicing among the race of Kurus.
Nahusha, of evil habits, the enemy of Brahmanas, of vicious mind, was overthrown through the curse of Agastya and absolutely ruined for a long period.
So shall your evil minded foes, Karna, Duryodhana and others, O subduer of enemies, soon meet with ruin.
Then will you come into the possess of this world ending with the ocean, in company with your brothers, O hero and this lady Draupadi.
This story of the victory of Shakra is of the same rank, as the Veda, with regard to its sanctity and it ought to be listened to by a king who is desirous of a victory and who has his army ready for battle.
Therefore do I make it listened to by you so that you may gain a victory, O best of victors. The great minded increase (in strength) by being glorified, O Yudhishthira.
O Yudhishthira, the destruction of large minded Kshatriyas, through the crimes of Duryodhana and the strength of Bhima and Arjuna, is approaching.
He who constantly reads this story of the victory of Indra becomes free from (the effects of) his crimes and goes to heaven and passes his life pleasantly in this world and in another.
He need not have any fear from his enemy and he will never become sonless. He will never meet with any danger and he will live a long life. Everywhere he will get victories and seldom defeat.
Vaishampayana said The king being thus encouraged by Shalya, O you best of the race of Bharata, that chief among the supporters of virtue did due honours to Shalya.
And Yudhishthira, the son of Kunti, having heard the speech of Shalya, said these words in reply to the king of Madra of long arms.
The post of charioteer of Karna will be field by you no doubt and from that position shall you destroy the spirit of Karna by chanting the glories of Arjuna.
Shalya said I shall do this, even as you dictate to me; and whatever else that I am able to do I shall do for you.
Vaishampayana said The ruler of Madra, Shalya, having bade farewell to the sons of Kunti, that beautiful man went with his army to Duryodhana, O subduer of foes.
Sanjaya said Then Krishna, who was on the car said to Karna-"Fortunate it is, O son of Radha, that you remember virtue. It is always seen that men, when they are in distress, speak ill of the providence and not of their own evil deeds.
You, Duryodhana, Dushasana and Subala's son Shakuni, brought Draupadi, clad in one piece of cloth, before the court. Then O Karna, this virtue of yours, did not display itself.
When Shakuni, a clever hand at dice, defeated Kunit's son Yudhishthira who was innocent of the game where was this virtue of yours?
When the period of exile and the thirteenth year (of concealment) was over and you did not return the Pandavas their kingdom where was his virtue of yours.
When at your advice the Kuru king attempted to kill Bhima through snakes and poisoned food where was this virtue of yours?
When you set fire to the wax-house at Varanavata for burning the sleeping Pandavas to death where was this virtue of yours?
When you laughed at Draupadi while she, spare dressed and in her season, stood before the court at Dusasana's will where was this virtue of yours?
O son of Radha! Where your religion (rule) was slipped when you once observed Draupadi getting torture in the hands of mean Kauravas.
When you spoke to the Princess Draupadi, of dignified elephantine gait, “O Draupadi, the Pandavas are lost into eternal hell, choose another husband" and looked on the scene with glee where was this virtue of yours?
When thirsting for the kingdom and relying on the king of Gandharas you invited the Pandavas to a game at dice where was this virtue of yours?
When encircling the boy Abhimanyu in battle a number of powerful car-warriors killed him where was the virtue of yours.
If this your virtue, the aid of which you now solicit, was no where on all those Occasions what is the use of drying up your tongue by uttering that word? You now wish to practise virtue, O Suta, but you shall not escape with your life.
Like Nala who was vanquished by Pushkara at a game of dice, but who regained his kingdom by dint of his power, the Pandavas, who are free from cupidity, will regain their kingdom by the force of their arms and help of their friends. Having killed their powerful enemies they with the Somakas will regain their kingdom. The sons of Dhritarashtra will be killed by those best of men who are always shielded by virtues.
Sanjaya said Thus accosted by Krishna, O descendant of Bharata, Karna hung down his head in shame and made no reply.
With lips trembling in anger, he, of great energy and prowess, took up his bow and began to fight with Arjuna.
Then Vasudeva's son said to Phalguna, that best of men-"Strike Karna down with a celestial weapon."
Thus accosted by the deity Arjuna was worked up with anger. And recollecting all the incidents Dhananjaya was possessed by a terrific rage.
Then, O king, as if scintillations of fire began to come put from the pores of the angry Partha's body. The scene was exceedingly wondrous.
Seeing it Karna invoked the Brahma weapon, shot arrows on Dhananjaya and tried once more to get rid of his car. arrOWS son
Partha, also, by his Brahma weapon made a down pour of upon Karna. Counteracting the arrows of his enemy with those of his own Pandu's son continued to strike him.
Then aiming at Karna Kunti's discharged another favourite weapon of his powerful as the fire.
Karna, however, put out that fire with Varuna (watery) weapon. Suta's son covered all the directions with clouds created by his arrows and it appeared like a rainy day.
Then before the very presence of Karna, the powerful son of Pandu scattered those clouds with his Vayavya weapon.
Then for killing the son of Pandu, the charioteer's son took up another dreadful arrows shining like the fire.
When that arrow was set on the bow-string, O king, the earth shook with her mountains, watery expanses and forests.
Violent winds blew scattering pebbles. All the directions were covered with dust and cries of lamentation arose amongst the celestials in the sky.
Seeing that arrows aimed by Karna, the Pandavas were worked with depression and sorrow.
The keen arrows, effulgent like Shakra's thunder-bolt shot off Karna's hands, fell upon Dhananjaya's breast and went into it like a serpent penetrating an ant-hill.
Thus wounded that chastiser of enemies, the high-souled Vibhatsu began to reel. His grasp became loosened and his bow Gandiva, dropped off his hands. He shook there like the king of mountain in an earth-quake.
During this opportunity the great carwarrior Vrisha leaped down from his chariot to extricate the wheel that had been sunk underneath the earth. Holding it with his two hands he tried his best of get it out. But unfortunately for his bad luck he failed through he was possessed of great strength.
In the interval regaining his consciousness the diadem-decked and the high-souled Arjuna took his arrow Anjalika which was fatal as the rod of Death. Thereupon Krishna said to Partha-"Cut-off with this arrow the head of your enemy before he gets upon his car.”
Praising highly those words of Lord Krishna and while the wheel of his enemy was still under the earth the great car-warrior Arjuna took up a highly effulgent, razorheaded arrow and struck down Karna's standard bearing the emblem of an elephant and shining like the spotless sun.
That standard bearing the elephant was decorated with gold, pearls, gems and diamonds and was made with great skill by the best of artizans. It was highly beautiful and made of pure gold.
That standard always used to inspire your soldiers with courage and fill your enemies with fear. Its form was highly praiseworthy. Known all over the world it was effulgent like the sun.
With that keen, gold-winged razor, headed arrow effulgent like fire, fed with libations of clarified butter the diadem-decked Arjuna cutoff that standard of Adhiratha's son, the great car-warrior.
With that standard fell the glory, pride, hope of success and everything dear unto the hearts of the Kurus. And cries of lamentations arose in your army.
Seeing that standard struck down by the light-handed Kuru hero your soldiers gave up all hopes of Karna's success.
Then wishing to kill Karna quickly Arjuna took out from his quiver an Anjlika arrow that was effulgent like Indra's thunder-bolt, Agni's rod or the thousand-rayed sun.
Capable of cutting to the quick, covered with flesh and blood, effulgent like the sun or fire, made of precious ingredients, straightcoursing, impetuous, destructive of men, horses and elephants it was three cubits and six feet in length. Powerful as the thousand-eyed Indra's thunder-bolt, irresistible as the night rangers, the trident or the discus it was highly terrible and capable of destroying all creatures.
Partha cheerfully took up that arrow which could not be withstood even by the celestials. This great weapon, capable of discomfiting the celestials and Asuras, was always adored by the son of Pandu.
Seeing that arrow taken up by Partha in battle, the entire universe trembled with its mobile and immobile creations. Beholding that arrow about to be discharged the Rishis cried aloud "Peace be to the universe.
The holder of the Gandiva then set that peerless arrows his bow united with another highly powerful weapon. Then drawing his Gandiva bow he said.
If I have ever practised penances, if I have ever respected my elders and listened to the counsels of well-wishers let this arrow be powerful enough to destroy the body and heart of my enemy. Let his sharp arrow, adored by me, slay my enemy Karna." Saying this Dhananjaya discharged the arrow for destroying Karna.
It was a terrific arrows, efficacious as a rite of the Atharvan of Angiras, effulgent and incapable of being borne by Death himself in battle. Desirous of slaying Karna Partha again cheerfully said-“May this arrow bring on my victory. May it, effulgent like the fire or sun, shot by me, dispatch Karna to the abode of Death.
Saying this, Arjuna, adorned with crown and garlands, ever inimical towards Karna and desirous of killing him, struck his enemy with that best of arrows, effulgent like the sun of moon capable of giving victory.
Discharged by that mighty heroic that arrow, effulgent like the sun, emblazoned all the quarters. With that arrow Arjuna struck off his enemy's head like Indra striking the head of Vritra with his thunder.
With that powerful Anjalika weapon inspired with mantras Indra's son cut-off the head of Vaikartana in the afternoon.
Thus sundered with Anjalika arrow Karna's trunk dropped down on earth. The head also of the commander of the Kuru army, effulgent like the risen, sun and the meridian sun of the autumn, dropped down on earth like the crimson sun falling down from the setting hill.
The head of the illustrious Karna reluctantly left the body, highly beautiful and brought up in luxury like a person unwillingly leaving a big house filled with riches.
Cut-off with Arjuna's arrows and shorn of life the tall and shining body of Karna, with blood gushing out of every wound, looked like the summit of a red chalk mount clapped by a thunder-bolt with red streams running down after a shower. Then a light came out of Karna's body, passed though the sky and entered into the sun.
This wonderful spectacle was wiinessed by all the on-lookers after Karna's fall. Then seeing Karna slain by Phalguna the Pandavas blew their conchs.
Likewise Krishna and Dhananjaya, overflowing with joy, blew their conchs. Seeing Karna slain and lying on the battle-field the Somakas were filled the joy and sent-up loud shouts with other soldiers.
With great joy the struck their trumphets and shook their arms and garments. Then, O king, approaching Partha, all the warriors began to praise him; other powerful heroes danced embracing each other; and others sending loud shouts said-"By good luck Karna has slain prostrate on earth wounded with arrows."
Karna's head, separated off the body, looked like a mountain top loosened by a storm or like fire put out after the completion of a sacrifice, or the sun after it has risen the setting hill.
Karna's body filled with all parts arrow penetrated and soaked in blood was getting the grace of sun, the holder of beams and illuminated.
After having scorched his enemy's army the Karna-like sun, having arrows for its rays, was caused to be set by Arjuna time.
As while moving towards the setting hill the sun withdraws all its rays so (Arjuna's) arrow passed of taking Karna's vital breaths.
In the afternoon cut-off with Anjalika in battle the head of the charioteer's son dropped down earth.
Before the very presence of the Kaurava troops that weapon speedily took away Karna's head and body.
Beholding the brave Karna prostrated on earth wounded with shafts and bathed in blood the king of Madras left the battle field on the car deprived of the standard.
After Karna's fall the Kuru soldiers, wounded with arrows and filled with fear, took to their heels looking again and again on the lofty and shining standard of Arjuna.
The beautiful head, having a countenance like a loutus of a thousand petals, of Karna, whose exploits like those of the thousand eyes Indra, drooped down on earth like the thousand-rayed sun in the end of day.
Dhritarashtra said O Sanjaya, those heroic sovereigns who now returned to the charge, being headed by Vrikodara, were capable of crushing even the host of the celestials themselves.
Led by Destiny, man surely engages in any action and it is through the decrees of Destiny that his various acts are attended with various results.
That Yudhishthira, who wandered exiled in woods, for a long time, wearing matted locks and black deer-skin and who also had to wander incognito.
Even that very Yudhishthira is now leading this mighty host in battle! What else but evil. can befall my son through this adverse influence of Destiny?
Surely man is born subject to the decrees of Destiny; and so he is compelled by it to do what he does not at all desire.
Becoming addicted to the vice of gambling at dice, Yudhishthira reaped great affliction; but now through the agency of Destiny, he has again been united to his supporters.
*Today the Kekayas are rallying to me; the Kausikas, the Kosalas, the Chedis, the Vangas and others are all betaking to me.
All this extensive earth has taken my side, O sire and not that of the sons of Pritha.' 0 Suta, these were the words that were spoken to ine by the wicked Duryodhana before.
Drona, guarded amidst this host of his warriors, as slain by the son of Prisata in battle; what can it be but there decree of Fate?
Amidst that royal host how could Death approach that mighty-armed Drona who ever delighted in battle and who was accomplished in the use of all sorts of weapons?
I am plunged in distress and a swoon overwhelms me. Oh, I cannot live hearing both Bhishma and Drona slain.
O Suta, that which the prophetic Khatva said to me, seeing me, infatuated with the affection for my son, O sire, everything of that has now overtaken me and Duryodhana himself.
It would have been very cruel had I saved the rest of my progeny by abandoning Duryodhana, but then the rest could have lived.
The monarch, that abandoning righteousness, pursues interest, is debarred from the enjoyment of felicity and imbibes meanness.
O Sanjaya, today, when the hump of this kingdom has been crushed, I see that nothing will be left of it, as it has lost all energy (by the death of Drona).
When those two foremost of men, viz. Bhishma and Drona of forgiving nature who used to be our primary support, when they both have been killed, how can any thing remain of this kingdom?
Relate to me, in detail, as to how that battle raged: who were they that fought, who assaulted (the enemy) and what mean fellows fled, out of terror?
Tell me also what that foremost of carwarriors, namely, Dhananjaya, did? We are much afraid of him and of his brother, Vrikodara, who is our (implacable) enemy.
Tell me, O Sanjaya, of the terrible collusion that took place between the Pandava hosts and the remnant of my army, when the former returned to the charge?
What also, O sire, was the state of your mind when they returned to the attack. What heroes of our army with stood them on the field of battle?
Narada said The son of Vinata, seeing Galava, said to him thus laughing. “It is by good luck that I see you successful here, O twice-born one".
Galava too, hearing those words spoken by the son of Vinata, informed him that a fourth part of the work yet remained to be done.
Suparna, the foremost among speakers then said to Galava. “No pains should be taken by you for this for you will not get it.
In days of old, in Kanyakubja, Richika chose the damsel Satyavati, the daughter of Gadhi, for his wife and he was thus spoken to by Gadhi.
You give me a thousand horses white as the moon and black of one ear.
Richika too saying “very-well” went to the abode of Varuna and from there obtaining the horses from the Ashvatirtha gave them to the ruler of the earth.
They were presented to the twice-born one by king Pundarika who performed a sacrificial ceremony; and of them, (the horses) the rulers of the earth (to whom you have applied) obtained two hundred each by purchase from the Brahmanas at the time.
The other four hundred, O best among the twice-born while being led across (the Vitasta river) were robbed by the river.
Such being the case, you will not beadle to obtain what is unobtainable by all means; present, therefore, this damsel as a substitute for the two hundred horses to him,
Namely, Vishvamitra, O virtuous-souled one, along with the six hundred horses; then will you be beyond the reach of grief and your desire will be successful, o best among the twice the twice born."
Galava then saying to him “very well” along with Suparna, taking the horses and the maiden with him, went to Vishvamitra and said.
"Of the horses asked for by you there are six hundred here and this damsel is a substitute for the other two hundred. Let these be accepted by you.
On her by Rishis of royal descent three virtuous sons have been begotten; you too beget the fourth who will be the best among mankind.
Then will you get the full complement of eight hundred horses asked for by you and I too, after having paid off my debt, shall perform asceticism as I please.
Vishvamitra, seeing Galava along with the bird and also that girl with beautiful hips, said these words.
"Why was not this girl presented to me beforehand, OGalava? Then would all the four sons have been mine, every one of whom would have perpetuated a dynasty.
I shall accept this girl from you to beget on her one son and let the horses having been taken to my hermitage roam about at their will in all directions.
Vishvamitra, of great effulgence, then roaming and sporting with her, Madhvi brought forth a male child named Ashtaka.
At the moment he was born, the great Muni Vishvamitra instructed him in both virtue and worldly good and presented to him those horses.
Then did Ashtaka go to the city which was like the city of the moon and the son of Kushika (Vishvamitra) too went to the woods after having returned the damsel to his disciple.
Galava too, along with Suparna, was light of heart having succeeded in making the final present he had promised, and said this to the girl.
"By you has been brought forth a son who is the foremost among the givers of wealth, a second one who is a great hero, another who is ever attached to virtue and another who is ever attached to virtue and truth and the fourth who is a great performer of sacrificial ceremonies.
Therefore do you come, O you of beautiful hips, your father has obtained salvation by your sons and also the four kings (their fathers) and so also have been I, O you of slender waist."
Galava, then having permitted Suparna who subsisted on serpents to go away and returning the damsel to his father, went to the forest.
Dhritarashtra said “While Drona's son, that great car-warrior, thus proceeded towards the enemy's camp, did Kripa and Bhoja stop from fear.
I hope those two great car-warriors, stopped by mean guards, did not fly away secretly, considering their opponents irresistible.
Or, have they, after despoiling the camp, the Somakas, and the Pandavas, followed, while still fighting, the highly illustrious path in which Duryodhana has gone.
Are those heroes, killed by the Panchalas, sleeping on the naked Earth? Did they perforin any feat? Tell me all this, O Sanjaya.
Sanjaya said "When the great son of Drona proceeded towards the camp, Kripa and Kritavarman waited at the gate.
Seeing them ready to work Ashvatthaman was overjoyed, and addressing them whisperingly, O king, said,-'If you two exert, you can exterminate all the Kshariyas.
What should I say, therefore, of this remnant of the (Pandava) ariny, particularly when it is asieep.
I shall enter the camp and move about like Yama. I am sure that you two will act in such a way that no man may escape alive.'
Having said so, the son of Drona entered the extensive camp of the Parthas. Shorn of fear, he entered into it by a spot where there was no door.
Having entered the camp the great hero proceeded, guided by sings, very softly towards Dhrishtadyumna's quarters.
Having displayed great feats the Panchalas had been much exhausted in battle. They were sleeping confidently collected together, and by the side of one another.
Entering into Dhrishtadyumna's apartment, OBharata, Drona's son saw the prince of the Panchalas sleeping before him on his bed.
He lay on a beautiful sheet of silk upon a rich and excellent bed. Excellent wreaths of flowers were scattered upon that bed and it was perfumed with the powder of incense.
Having received a kick from Ashvatthaman the high-souled prince who was sleeping trustfully and fearlessly on his bed, awoke.
Feeling that kick, the great prince,! irresistible in battle, got up and recognised Drona's son standing before him.
As he was rising from his bed, the great Ashvatthaman caught him by the hair of his ! head and began to press him down on the Earth with his hands.
Thus pressed by Ashvatthaman with grea! force the prince, from fear as also from sleepiness, was not able to exert his might at that time.
Striking him with his foot, O king, on both his throat and breast while his victim roared, Drona's son tried to kill him as if he were an animal.
The Panchala prince tore Ashvatthaman with his nails and at last slowly said, — 'O preceptor's son, kill me with a weapon, do not delay. O best of men, let me, through you go to the blessed regions.'
Having said this much, that slayer of foes, viz., the son of the Panchala king, assailed by that great hero, became silent.
Hearing those indistinct sounds of his, Drona's son said,-'O wretch of your race, there is no region for those that kill their preceptor. For this, O wicked man, you do not deserve to be killed with any weapon.'
While saying so, Ashvatthaman, worked up with rage, began to strike the vital parts of his victim with his heels, and killed his foe like a lion killing an infuriate elephant.
At the cries of that hero, while he was being slain, his wives and guards that were in his tent all got up, O king.
Seeing some body crushing the prince with superhuman force, they took the assailant for a supernatural being, and, therefore, made no noise from fear.
Having sent him to Yamas abode by such means the greatly energetic, Ashvatthaman went out and getting upon his beautiful car waited there.
Indeed, coming out of Dhrishtadyumna's camp, O king, Ashvatthaman made all the points of the horizon resound with his roars, and then proceeded on his car to other parts of the camp for killing his enemies.
After Drona's son, that great car-warrior, had gone away, the women and all the guards began to bewail.
Secing their king killed, all the wives of Dhrishtady!mna, cried aloud sorrowfully.
Hearing their lamentations many powerful, Kshatriyas, awaking, put on their armour and came there for inquiring after the cause of their lamentations.
Terrified at seeing Ashvatthaman, those ladies in piteous tones asked the man to follow him without delay.
They said, we know not whether he is a Rakshasa or a human being. Having killed the Panchala king he wait there.
Thereat those foremost of warriors suddenly surrounded Drona's son. The latter killed them ail the means of the Rudra weapon.
Having killed Dhrishtadyumna and all those followers of his, he saw Uttamaujas sleeping on his bed.
Attacking him with his foot on the throat and chest, Drona's son killed that great hero also while the latter suffered greatly.
Coming up and taking his comrade for being slain by a Rakshasa, Yudhamanyu speedily struck Drona's son in the chest with a mace.
Rushing towards him, Ashvatthaman seized him and brought him down to the ground and killed him like an animal while the latter cried aloud.
Having killed Yudhamanyu thus, that hero went against the other car-warriors of the king, who were all asleep.
He killed those trembling heroes like animals in a sacrifice. Taking up his sword then, he killed many others.
Proceeding along the various roads of the camp one after another, Ashvatthaman, an expert in the use of the sword, saw various Gulmas and killed no time the unarmed and tied warriors sleeping with them.
With that excellent sword he cut off combatants and horses and elephants. bathed in blood, he appeared like dcah himself commissioned by them.
Making his foes to tremble by the repeated blows of his sword, Ashvatthaman was covered with blood.
Covered as he was with blood, and holding a blazing sword, his form, as he moved about in battle, became exceedingly terrible and superhuman.
Those who got up from sleep, O Kuruhero, became stupefied with the loud noise they heard. Seeing Drona's son, they looked at each other's faces and trembled with fear.
Seeing the form of that crusher of foes, those Kshatriyas took him to be a Rakshasa and shut up their eyes.
Of terrible form, he moved about in the camp like Yama himself, and at last saw the sons of Draupadi and the residue of the Somakas.
Terrified by the noise, and learning that Dhrishtadyumna had been killed those great car-warriors, viz., the sons of Draupadi, armed with bows, shot arrows on Drona's son.
Aroused by their noise the Prabhadrakas with Shikhandin at their head, began to strike the son of Drona with their arrows.
Seeing them cast their arrows on him, Drona's son uttered a loud roar and became desirous of killing those great car-warriors.
Remembering the death of his father, Ashvatthaman became furious with rage, getting down from his car, he made a desperate rush against his enemies.
Taking up his bright shield decked with a thousand moons and his massive and celestial sword decked with god, the great Ashvatthaman rushed against the sons of Draupadi.
Then that foremost of men, in that dreadful battle, struck Prativindhya in the abdomen at which the latter, O king, fell down lifeless on the Earth.
Having pierced the son of Drona with a lance, the brave Sutasoma rushed at him with his uplifted sword.
Ashvatthaman, however, cut off Sutasoma's hand holding the sword, and once more struck him on the back. Thereat Sutasoma dropped down dead.
Taking up a car-wheel with his two hands, the brave Shatanika, the son of Nakula, violently struck Ashvatthaman on the breast.
The great Ashvatthaman violently assailed Shatanika after he had discharged that carwheel. Exceedingly agitated, Nakula's son dropped down upon the earth, upon which Drona's son severed his head from his body.
Then taking up a spiked bludgeon, Shrutakarman attacked Ashvatthaman. Furiously rushing at Drona's son, he struck him violently on the left part of his forehead.
Ashvatthaman struck Shrutakarman with his excellent sword on the face. Senseless and his face disfigured, he dropped down dead on the Earth.
At this noist, the heroic Shutakirti that great car-warrior, coming up made a downpour of arrows on Ashvatthaman.
Counteracting those arrowy shower with his shield, Ashvatthaman sundered from his enemy's trunk his beautiful head bedecked with ear-rings.
the destroyer of Bhishma, viz., the great Shikhandin, with all the Prabhadrakas, assailed the hero from every side with various sorts of Weapors. Shikhandin struck Ashvatthaman with an arrow in the midst of his two eyebrows.
Worked up with anger at this, the powerful son of Drona, approached Shikhandin and cut him in two parts with his sword.
Having killed Shikhandin, Ashvatthaman, filled with rage, rushed furiously against the other Prabhadrakas. He proceeded also against the residue of Virata's force.
Gifted with great strength, Drona's son killed the sons, the grandsons, and the followers of Draupada, taking them out one after another.
An expert in the use of the sword, Ashvatthaman then, rushing against other warriors, cut them down with his sword.
The warriors in the Pandava camp saw that embodiment as representing Death-night, of black visage, and having bloody mouth and bloody eyes, wearing crimson garlands and smeared with crimson unguents, clad in a single piece of red cloth, with a noose in hand, and resembling an elderly lady, singing a dreadful song, and standing erect before their eyes, and about to lead away men and horses and elephant all bound in a strong rope.
She appeared to take away various kinds of spirits, with disheveled hair and bound together in a chord, as also, O king, many powerful carwarriors divested of their weapons
On previous days, ( sire the leading warriors, of the Pandava camp used to see in their dreams that figure carrying away the sleeping warriors and Drona's son striking them behind.
The Pandava soldiers dreamt that lady and Drona's son every night from the day when the battle between the Kurus and the Pandavas first began.
Assailed before by Destiny, they were now struck by Drona's son who terrified them all with the dreadful cries.
Assailed by Destiny, and remembering the spectacle they had dreamt, the brave warriors of the Pandavas camp, identified it with what they now saw.
At the noise made, hundreds and thousands of Pandava bowmen in the camp awoke from their sleep.
Ashvatthaman cut of the legs of some, and the hips of others, and cut some in their back, moving about like the Destroyer himself let loose by Time.
The Earth, O lord, was soon strewn with human beings that were disfigured or trampled down by elephants and horses.
Many of them loudly cried-What is this?-Who is this one!-What is this noise?-Who is doing what?-While crying thus Drona's son killed them.
That best of strikers, viz., the son of Drona, sent to the abode of Yama all those Pandus and Srinjayas who were deprived of armour and weapons.
Terrified at that noise many got up from sleep. Stricken with fear, and beside themselves with sleep, those warriors seemed to disappear before the fury of Ashvatthaman.
The thighs of many were paralysed and some were so stupefied that they lost their। energy. Crying and stricken with fear, they : began to kill on another.
Drona's son once more mounted his car, and taking up his bow sent many with his arrows to Yama's abode.
Other brave warriors and foremost of men, that got up from sleep, as they came towards Ashvatthaman, were killed before they could approach him and were thus given as victims to that Death-night.
Crushing many with that best of cars, he moved through the encampment, and enshrouded his foes with repeated showers of arrows.
Again with that beautiful shield of his, bedecked with a hundred moons, and with that sky-colored sword of his, he moved about amidst his enemics.
Like an elephant agitating a large lake, Drona's son who cannot be checked in battle, agitated the camp of the Pandavas.
Awaked by the noise, O king, many warriors, still possessed by sleep and fear ran hither and thither.
Many cried and many uttered unmeaning jargon. Many could not secure their weapons and armour.
The hairs of many were disheveled, and many could not recognise one another. Having got up from sleep, many fell down, fatigued; some walked purposely here and there.
Breaking their chords, elephants and horses passed excreta and urine.
Many huddled together, set up a great confusion, some stricken with fear, prostrated themselves on the Earth. The animals of the camp crushed them there.
While the camp was in this state of confusion, Rakshasas, O king, cried aloud in joy, O Bharata-chief.
That loud noise, O king, of the ghostly beings, filled all the points of the horizon and the sky.
Hearing the piteous cried of elephants, horses, breaking their chords, rushed hither and thither, crushing the warriors in the camp.
As those animals rushed here and there, the dust raised by them made the night doubly dark.
When that thick darkness set in, the warriors in the camp became perfectly bewildered; fathers recognised not their sons, brothers recognised not their brothers.
Elephants, striking riderless elephants, and horses, striking riderless horses, assailed and broke and crushed the people that stood in their way.
Confused combatants rushed and killed one another, and felling those that stood in their way crushed them into pieces.
Senseless and overcome with sleep, and covered with darkness, men, urged on by fate, killed their own comrades.
The guards, living the gates in their charge, and those at duty at the outposts leaving their posts, fled away for their lives, senseless, and not knowing where they proceeded.
They killed one another, the slayers, O lord, not recognising the killed. Assailed by fate, they cried after their fathers and sons.
While they fled, leaving behind their friends and relatives, they called upon one another, mentioning their families and names.
Uttering cries of lamentation others dropped down on the Earth. In the thick of the battle Drona's son, recognising them, killed them all.
While being killed, other Kshatriyas lost their senses, and, stricken with fear, tried to fly away from the camps.
Those men that tried to fly away from the camp for saving their lives wee killed by Kritavarman and Kripa at the gate.
Having no weapons, instruments and armour, and with disheveled hair, they clasped their hands. Trembling with fear, they stood on the ground, The two Kuru-warriors. however, (who were on their cars) gave none an opportunity.
None amongst those that escaped from the camp was allowed to go by those two wicked persons, viz., Kripa and Kritavarman.
Then again for pleasing Drona's son, those two set fire to the Pandava camp in three places.
When the camp was lighted, Ashvatthaman, O king, moved about sword in hand, and crushing his foes with great skill.
Some of his brave enemies rushed furiously towards him and some ran here and there. That foremost of men, with his sword, deprived all of them of their lives.
Filled with rage the brave son of Drona, struck down some of the warriors, cutting them in two with his sword like sesame stalks.
The Earth, O Chief of Bharata was covered with the bodies of foremost of men, and horses and elephants huddled together and bewailing.
When thousands of men had fallen down lifeless, numberless headless trunks stood up and fell down.
Ashvatthaman, O Bharata, cut off arms, adorned with armlets and holding weapons, and heads, and things resembling trunks of elephants, and hands, and feet.
The great son of Drona wounded the backs of some, cut off the heads of some, and caused some to retreat from the fight.
He cut off some at the middle, and cut off the ears of others, and struck others on the shoulders, and pressed down the heads of some into their trunks.
As Ashvatthaman moved about in this way killing thousands of men, the deep night became more dreadful for the darkness that set in.
The Earth became terrible to look at, covered with thousands of human beings, dead and dying, and numberless horses and elephants.
Severed by the angry son of Drona, his enemies dropped down on the Earth that was then covered with Yakshas and Rakshasas and rendered frightful with (broken) cars and killed horses and elephants.
Some called upon their brothers, and some upon their fathers and some upon their sons. And some said'The son of Dhritarastra in anger could never perform such acts in battle as these which wicked Rakshasas have done during the hour of our sleep! It is only for the absence of the Parthas that this great destruction is going on!
That son of Kunti who and Janarddana for his protector, is incapable of being defeated even by celestials. Asuras, Gandharvas. Yakshas, and Rakshasas.
Devoted to Brahma, truthful in speech, selfcontrolled, and kind to all creatures, that son of Pritha, called Dhananjaya never killed one who is asieep, or one who is careless, or one who has thrown off his weapons, or one who joins his hands for protection, or one who is retreating, or one whose hairs have been disheveled.
Alas, they are wicked Rakshasas, who are perpetrating such terrible acts upon ourselves!'-Saying so, many laid themselves down.
The loud sound caused by the cries and groans of men stopped within a short time.
The earth being drenched with blood, O king, that thick and dreadful dust soon disappeared.
Thousands of men who were writhing in agnoy, stricken with anxiety, and filled with despair were killed by Ashvatthaman like Rudra killing living animals.
Many who laid themselves down on the ground clasping one another, and many who tried to fly away, and many who tried to hide themselves, and many who fought, were all killed by the son of Drona.
Burnt by fire and killed by Ashvatthaman, the men, beside themselves, killed one another.
Before half the night was over, the son of Drona, O king, killed the large army of the Pandavas.
That night, so terrible and destructive of men and elephants and horses filled with joy all creatures and range in darkness.
Many Rakshasas and Pishachas were secn there, eating human flesh and drinking the blood.
They dreadful, twany-colored, terrible, of adamantine teeth, and covered with blood. With matted locks on their heads, their thighs were long and massive; they had five fect, their stomachs were huge. were
Their fingers were set backwards. They had harsh temper and ugly features, and their voice was loud and terrible. They had rows of tinkling bells tied to their persons. They had blue throats, they looked very frightful.
High cruel and incapable of being looked at without fear, and hating nothing, they came there with their children and wives. Rakshasas of various forms that came there.
Drinking the blood that flowed in streams, they were filled with joy and began to dance in separate parties. This is excellent!-This is pure! This is very sweet!'-these were the words they gave expression to.
Having lived upon fat, marrow, bones and blood, other carnivorous creatures, began toe act the delicate parts of corpses. Others, drinking the fat that ran in streams, ran about naked over the field. Tens of thousands and millions of other carnivorous beings having different faces of great ferocity, and living upon dead flesh, came there. Grim and gigantic Rakshasas came there in numerous bands. Other ghostly creatures overjoyed with eating enough also came there in that dreadful carnage.
When morning came, Ashvatthaman wanted to leave the camp. He was then covered with human blood, and he held of sword so firmly that his hand and sword, O Fing, becaine one.
Having walked in the path of wicked warriors, Ashvatthaman, after that destruction, looked like the blazing fire at the end of the cycle, reducing all creatures to ashes.
Having perpetrated that massacre according to his promise, and having trodden that untrodden way, Drona's son, O king, forgot his sorrow for the death of his father.
The Pandavas camp, was perfectly calm when Drona's son had entered it in the night, because all the inmates were asleep. After the slaughter of the night, when all became once more quit, Ashvatthaman came out from it.
Having come out of thc encampinent, the brave Ashvatthaman met his two companions and, filled with joy, communicated to them his achievement gladdening them, O king, by the news.
Those two, in return, who always sought his good, gave him the pleasant news of how they also had killed thousands of Panchalas and Srinjayas at the gates.
Thus did that night bring on the destruction of the Somakas who were carelessly sunk in sleep.
The course of time, forsooth, is irresistible. Those who had rooted us out were themselves exterminated now."
Dhritarashtra said “Why is it that great car-warriors, viz., the son of Drona, did not perform such an act before, although he had tried his best for conferring victory upon Duryodhana?
Why did that bowmen do this after the death of the wretched Duryodhana? You should tell me all this!"
Sanjaya said "Through fear of the Parthas, O descendant of Kuru, Ashvatthaman could not perform such a fear then! It was for the absence of the Partha and the intelligent Keshava as also of Satyaki, that Drona's son could achieve it.
Who is there, not even excluding the lord Indra, that can kill them before these heroes? Besides, O king Ashvatthaman could achieve this only because the men were all asleep.
Having caused that great destruction of the Pandava forces, those three great car-warriors, viz., Ashvatthaman and Kripa and Kritavarman, meeting together, said, — 'Good luck,'—His two companions congratulated Ashvatthaman, and embraced him. Joyfully the latter said:-'All the Panchalas, as also all the sons of Draupadi, have been killed. All the Somakas and that remnant of the Matsyas, have been killed by me.
Crowned with success, let up soon go there where the king is! If the king be still alive, we will communicate to him this joyful news.'
Yudhishthira said 0 grandfather, learmed men praise truth, self-control, forgiveness and wisdom. What is your opinion about these virtues?
Bhishma said Regarding it I shall recite to you an old narrative, O Yudhishthira, of the discourse between the Sadhyas and a Swan.
Once on a time the uncreate and eternal Lord of all creatures, assuming the form of a golden Swan, passed through the three worlds till in course of his ramblings he came upon the Sadhyas.
The Saddhyas said 0 lord, we are the gods called Sadhyas. We like to question you. Indeed, we would ask you about the religion of liberation. You are well acquainted with it.
We have heard, O bird, that you are endued with great learning, and eloquent and wise of speech. O bird, what do you think is the highest of all objects? O great one, in what does your mind find pleasure?
Do you, therefore, O foremost of birds, instruct us as to what that one act is which you consider as the foremost of all acts, and by doing which, O king of birds, one may soon be freed from all fetters.
The Swan said O nectar-drinking ones, I have heard that one should follow these, viz., penances, selfcontrol, truth, and subjugation of the mind. Losing all the knots of the heart, one should also bring under his control both what is pleasant and what is unpleasant.
One should not cut the vitals of others. One should not utter cruel words. One should never receive scriptural lectures from a mean person. one should never utter such words as pain others, as make others miserable, and as lead to hell.
Wordy arrows fall from the lips. Pierced therewith one burns always. Those arrows do not cut any other part than the very vitals of the person aimed. Hence he who is a learned man, should never aim them at others.
If a person deeply cuts a wise man with wordy arrows, the wise man should remain silent. The man who, though sought to be angered, rejoices without giving way to anger, takes away from the provoker all his merits,
That man of virtuous soul, who, full of joy and shom of malice, control his burning ire which, if indulged, would lead him to speak ill of others and verily become his enemy, takes away the merits of others.
As for myself, I never answer when another speaks ill of me. If attacked, I always forgive the assault. The righteous hold that forgiveness, truth, sincerity and compassion are the foremost (of all virtues).
Truth is the essence of the Vedas. The essence of Truth is self-control. The essence of self-control is Liberation. This is the teaching of all the scriptures.
I know that person as a Brahmana and Muni who governs the rising impulse of speech, the impulse of anger appearing in the mind, the impulse to thirst, and the impulses of the stomach and the organ of pleasure.
One who does not give way to anger is superior to one who does. One who practises renunciation is superior to one who does nol. One who possesses the virtues of manhood is superior to one who has them not. One who has knowledge is superior to one who has not got it.
Assailed with harsh words, one should not assail in return. Indeed, one who, under such circumstances, renounces anger, succeeds in burning the assailer and taking away all his merits.
That person who when attacked with harsh words, does not utter a harsh word in reply, who when lauded does not say what is pleasant to him who praise, who is gifted with such fortitude as not to strike in return when struck and not to even wish evil to the striker, finds his company always sought after by the gods.
A sinful man should be forgiven as if he were righteous by one who is insulted, struck, and calumniated. By acting in this way one gains success.
Though all my objects have been fulfilled, yet I always wait respectfully on the righteous. I have no thirst. My anger has been suppressed. Seduced by covetousness I do not deviate from the path of virtue. I do not also approach any one with prayers for riches.
If cursed I do not curse in return. I know that self-control is the door of immortality. I disclose to you a great mystery. There is no position that is superior to that of humanity.
Freed from sin like the Moon from misty clouds, the wise man, shining in resplendence, acquires success by patiently waiting for his time.
A person of controlled soul, who becomes the object of worship with all by becoming the foremost of the pillars of the universe, and to whom only agreeable words are addressed by all, acquires the companionship of the gods.
Revilers never speak of the merits of a person as readily as they speak of his demerits.
That person whose speech and mind are properly controlled and always devoted to the Supreme, gets the fruits of the Vedas, Penances, and Renunciation.
The wise man should never revile (in return) those who have no merit, by speaking out their dispraise and by insults. He should not extol others and should never injure themselves.
The wise and learned man considers revilement as nectar. Reviled, he sleeps without anxiety. The reviler, on the other hand, meets with destruction.
The sacrifices that one celebrates angrily, the gifts one makes in angrily, the penances one practices angrily, and the offerings and libations one makes to the sacred fire angrily, are such that their merits are robbed by Yama. The toil of an angry man becomes entirely frutile.
You foremost of immortals, that person is said to be conversant with virtue whose four doors, viz., the organ of generation, the stoinach, the two arms, and speech, are well governed.
That person who, always practising truth and self-control and sincerity and mercy and patience and renunciation, becomes devoted to the study of the Vedas, does not covet others possession, and pursues what is good with a singleness of purpose, succeeds in going to heaven.
Like a calf sucking all the four teets of its dam's udders, one should devote himself to the practice of all these virtues. I do not know whether anything exists more sacred than Truth.
Having walked among both human beings and the gods, I say that Truth is the only means for reaching heaven even as a ship is the only means for crossing deep.
A person becomes like those with whom he lives, and like those whom he respects, and like to what he wishes to be.
If a person waits respectfully on him who is good, or him who is otherwise, if he waits respectfully on a sage endued with ascetic merit or on a thief, passes under his control and gets his colour like a piece of cloth catching the dye in which it is washed.
The gods always talk with those who are good and wise. They, therefore, never entertain the desire for even seeing the enjoyments in which men take pleasure. The person who knows that all objects of enjoyment are subject to changes, has few rivals, and is superior to the very Moon and Wind.
When the Purusha that lives in one's heart is pure, and walks in the path of the righteous, the gods take a pleasure in him.
The gods shun from a distance those who are always devoted to the gratification of their senses of pleasure and the stomach, who are given to thieving, and who always indulge in harsh words, even if they expiate their offences by performing the proper rites.
The god are never gratified with one of mean soul, with one who observes no restraint in the matter of food, and with one who is of sinful deeds. On the other hand, the gods associate with those men who observe the vow of truth, who are grateful, and who are engaged in the practice of virtue.
Silence is better than speech. To speak the truth is better than silence. To speak, again, truth what is connected with virtue is better than to speak the truth. To speak what, besides being true and righteous is agrecable, is better than to speak truth connected with virtue.
The Saddhyas said, By what is this world covered? Why does one fail to shine? For what cause do people renounce their friends? Why do people fail to go to heaven.
The world is covered by Ignorance. Men fail to shine on account of malice. People renounce friends, actuated by covetousness. Men fail to attain to heaven on account of attachment.
Who alone among the Brahmanas is always happy? Who alone amongst them can practise the vow of silence though living in the midst of many? Who alone amongst them, though weak, is still considered as strong? And who alone amongst them does not quarrel.
He alone amongst the Brahmanas who is endued with wisdom is always happy. He alone. amongst the Brahmanas who is endued with wisdom, succeeds in practising the vow of silence though living in the midst of many. He alone amongst the Brahmanas who is endued with wisdom, thought actually weak, is considered as strong. He alone amongst them who has wisdom succeeds in avoiding quarrel.
The Saddhyas said Wherein lies the divinity of the Brahmanas? In what their purity? In what their impurity? And in what their status of humanity?
The Swan said The divinity of the Brahmanas consists in the study of the Vedas. Their purity is in their status of humanity?
Bhishma said Thus have I recited to you the excellent discourse between the Saddhyas (and the Swan). The body is the origin of acts, and existence or individual Soul is truth.
Vaishampayana said They then started with cheerful hearts, and accompanied by men and animals all of whom and which wcrc cqually cheerful. They filled the whole Earth with the loud clatter of their whecls.
Their praises sung by eulogists and Sutas and Magadhas and bards, and supported by their own army, they appeared like so many Suns adorned with their own rays.
With the white umbrella held over his head, king Yudhishthira shone with beauty like the lord of the stars on the night when he is at full.
That foremost of men, the eldest son of Pandu, accepted, with due forms, the blessings and cheers of his gladdened subjects as he went on his way.
About the soldiers who followed the king, their confused murmurs seemed to fill the entire sky.
That army crossed many lakes and rivers and forests and pleasure gardens. They at last came upon the mountains.
Arrived at that region where that wealth was buried. O king, Yudhishthira fixed his camp with all his brothers and troops.
The region selected for the purpose, O chief of Bharata's race, was perfectly level and auspicious. There the king pitched his camp, placing in his van such Brahmanas as were gifted with penances and learning and selfcontrol, as also his priest Agniveshya, O you of Kurus' race, who was well-conversant with the Vedas and all their branches. Then the royal sons of Pandu, and the other kings, and the Brahmanas and priests well-skilled in sacrificial rites, having duly performed same propitiatory ceremonies, spread themselves all over that spot. Having duly placed the king and his ministers in the middle, the Brahinanas caused the camp to be pitched by laying out six roads and nine divisions. King Yudhishthira caused a separate encampment to be duly made for the infuriate elephants who accompanied his army. When everything was complete, he addressed the Brahmanas, saying, You foremost of Brahmanas, do that which you think should be done in view of the matter at hand. Indeed, let an auspicious day and constellation be fixed for it. Let not a long time pass away over our heads as we wait in suspense here. You foremost of learned Brahmanas, having formed this resolution, do what should be done after this! Hearing these words of the king, the Brahmanas with those amongst them who were well-skilled in the performance of religious rites, became filled with gladness and desirous of doing that was agrecable to king Yudhishthira the just, said these words in reply, This very day is an auspicious one with a auspicious constellation. We shall, therefore, try to celebrate those high rites we propose. We shall today, O king, live upon water alone. Do you all fast also today.
Hearing those words of those foremost Brahmanas, the royal sons of Pandu passed that night, abstaining from all food, and lying confidently on beds of Kusha-grass, like burning fires in a sacrifice.
And the night wore away as they listened to the discourses of the learned Brahmanas. When the cloudless morning came, those foremost of Brahmanas addressed the royal son of Dharma, (saying as follows).
Kripa said O son of Radha, your crooked mind is always for the war. You do not understand the time and nature of things as well as their consequences.
There are many contrivances mentioned in the scriptures. Of them persons acquainted with the past history have mentioned battle as the most sinful.
It is only when undertaken in (proper) time and place that a battle produces success. This is not a favourable time and you will get no good fruit. Prowess, when manifested in proper hour and place, leads to well-being.
It is by favourable signs that the advisability of an action is determined upon. Learned men never act depending upon the words of a car maker. Taking all this into consideration it is not proper for us to enter into an encounter with Partha.
Alone did he save the Kurus from the Gandharvas) and alone did he gìatify fire. And alone did he for five years lead the life of a Brahmacharin.
Taking Subhadra on his car alone did he challenge Krishna to a duel. And alone did he fight with Rudra who came before him in the disguise of a hunter.
It was in this forest that he rescued Draupadi when she was being carried away (by Jayadratha). It is alone he that for five years studied the science of arms under Indra.
Defeating alone all the enemies he has spread the glory of the Kurus. Alone did that chastiser of foes defeat in battle Chitrasena, the king of the Gandharvas and in a moment his invincible army also. He defeated alone in battle the dreadful Nivatakavachas and Kalakhanjas who were both incapable of being slain even by the celestials. What however, O Karna, have you accomplished single-handed like any one of the sons of Pandu each of whom had vanquished many kings? Even Indra is unable to face Partha in battle.
He who wishes to fight with Arjuna should take some medicine. You desire to take out the fangs of an angry, venomous snake by stretching out your right hand and extending your fore-finger. Or going alone in the forest you wish to ride an infuriated elephant and go to a town without a hook in hand. Or rubbed over with clarified butter and clad in silken raiment you wish to go through a burning fire blazing with fat, tallow and clarified butter.
Who, binding himself hand and foot and tying a huge stone to his neck, would wish to swim across the ocean with his bare arms? What manliness is there? O Karna, a fool is he, who, without strength and skill in arms, desires to fight with Partha who is so powerful and skilled in weapons? Oppressed by us and freed from thirteen years' exile, will he not destroy us like a lion liberated from the noose? Having unknowingly come to a place where Partha lay hidden like fire we have been exposed to a great danger. Although dreadful in battle we should fight against him.
Let our army, clad in coats of mail, stand here in battle array ready to strike. Let Drona, Duryodhana, Bhishma, yourself, Drona's son and ourselves all fight with Partha. Do not, O Karna, act rashly. If we six are united and set forth our energy we may fight with or stand before Partha, fierce like the wielder of thunderbolt. With our soldiers in battle array, we, great bowmen as we are, will fight carefully with Arjuna as the Danavas fought with Vasava.
Shaunaka said: O son of Suta, I desire to hear the names of those snakes, that fell into the fire of the Snakesacrifice.
Sauti said: O best of the twice-born, they were many thousands, tens of thousands and millions and billions; so great was their number that I am unable even to count them.
As far as I remember, hear, I shall mention the names of the principal snakes that fell into the fire.
Hear first the names of the chief ones of Vasuki's family, they were of colour, blue, red and white; they were of terrible forms, huge bodies and dreadfully poisonous.
Helpless and miserable, affected with their mother's curse, they all fell into that sacrificial fire as libations of ghee. (They were) Kotisha, Manasa, Purna, Shala, Pala, Halimaka, Pichchhala, Kaunapa, Chakra, Kalavega Prakalana, Hiranyabahu, Sharana Kakshaka and Kaladantaka.
These are the snakes, born of Vasuki, that fell into the fire. O Brahmana, numerous other fearful and powerful snakes, born in the family of Takshaka, were burnt in the blazing fire. Hear, I shall mention their names now.
Puchchhandaka, Mandalaka, Pindasektta, Rabhenaka, Uchchhikha, Sharabha, Bhangas, Bilvatejas, Virohana, Shili, Shalakara, Mooka, Sukumara, Pravepana, Mudgara, Shishuroman, Suroman and Mahahanu.
These snakes, born of Takshaka, fell into the fire. Paravata, Pariyata, Pandara, Harina, Krisha, Vihanga, Sharabha, Meda, Pramoda, Sanhatapan these, born in the family of Airvata, fell into the fire.
Now hear, O best of Brahmanas, the names of the snakes, born in the family of Kauravya, that I mention. Eraka, Kundala Veni, Veniskandha, Kumaraka, Bahuka, Shringavera, Dhurtaka, Pratara and Ataka, these, born in the Kauravya family, fell into the fire.
Now hear, O Brahmana, I mention those born in the family of Dhritarashtra, they were all exceedingly powerful, as swift as the wind and full of virulent poison.
Shankukarna, Pitharaka, Kuthara Mukha, Sechaka, Purnangada, Purnamukha, Prahasa, Shakuni, Dari, Amahatha, Kamathaka, Sushena, Manasa, Avyaya, Bhairava, Mundavedanga, Pishanga, Udraparaka, Rishabha, Vegavana Naga, Pindaraka, Mahahanu, Rakttanga, Sarvasaranga, Samridha, Pata, Vasaka, Varahaka, Viranaka, Suchitra, Chitravegika, Parashara, Tarunka, Mani, Skandha and Aruni.
O Brahmana, thus have I recited the names of the chief snakes, all famous for their great deeds. I have not been able to mention all, their number being countless.
I am unable to mention the names of the sons of these and again the sons of their sons that fell into the blazing fire. They are countless.
Some of them had three heads, some seven and some ten. They had poison like the fire at the end of the Yuga and they were all terrible in appearance.
They had huge bodies and great speed, they were as tall as mountain peaks. Some of them were as long as a Yama, some a Yojana and some two Yojanas.
They were capable of assuming any form at will and of mustering any strength at will, they had the poison like the blazing fire, (such were the snakes that) that were burnt in the great sacrifice, affected by Brahma's punishment, (their mother's curse.)
Yudhishthira said You have O grandfather, describe to me the topic of gifts of kine in speaking of the Rishi Nachiketa You have also, related O powerful one, the efficacy and preeminence of that act.
You have also told me O grandfather, of great intelligence, the exceedingly painful character of the misfortune that befell the great king Nriga on account of a single transgression of his.
He had to live for a long time at Dvaravati (in the form of a mighty lizard) and how Krishna became the instrument of his rescue from that miserable condition.
I have, however one doubt. About the regions of kine. I wish to hear particularly about those regions which are reserved for the residence of persons who make gifts of kine.
Bhishma said Regarding it is cited the old discourse between him who sprang from the primeval lotus and him who performed a hundred sacrifices.
Shakra said I see, O grandfather, that those who live in the region of kine transcend by their effulgence the prosperity of the celestial dwellers and pass them by. This has created a doubt in my mind.
Of what kind, O holy one, are the regions of kine? Tell me all about them, O sinless one. Indeed, what is the nature of those regions that are inhabited by givers of kine? I wish to know this.
Of what kind are those regions? What fruits do they yield? What is the highest object there which the inhabitants thereof succeed in acquiring? What are its virtues. How also do men, shorn of anxiety, succeed in going to those regions?
For what period does the giver of a cow enjoy the fruits of his gift? How may persons make gifts of many kine and how may they make gifts of a few kine?
What are the merits of the gifts of many kine and what those of the gifts of a few only. How also do persons become givers of kine without really giving any kine? Do you tell me all this.
How does one making gifts of even many kine, O powerful lord, become the equal of one who has made gifts of only a few kine? How also does one who has made gifts of only few kine equal one who has made gifts of many kine?
What kind of present is considered and distinguished for preeminence in the matter of gifts of kine? You should, O holy one, describe to me all this according to truth.
Vibhavasu (The Sun) said : There are two offerings. One of these consists of a palmful of water and the other called Akshata consists of rice grains with clarified butter. One should on the day of the full moon, stand facing that bright orb and make to him the two offerings mentioned viz., a palmful of water and the rice grains with clarified butter called Akshata. The man who presents these offerings is said to worship his sacred fire. Indeed, he is considered as one who has poured libations the three (principal) fires.
That man of little understanding who cuts down a large tree on the day of the new moon, becomes sullied with the sin of Brahmanicide. By killing even a single leaf one commits that sin.
That foolish man who chews a toothbrush on the day of the new moon is considered as on injuring the god of the moon by such a deed. The departed Manes of such a person become annoyed with him.
The celestials do not accept the libations poured by such a man on days of the full moon and the new moon. His departed Manes, become enraged with him and his family become extinct.
Shree said The celestials and departed Manes leave that sinful house, in which eating and drinking vessels and seats and beds lie scattered and in which women are beaten. Without accepting the offerings made to them by the owners of such houses, the celestials and the departed Manes fly away from such a sinful house.
Angirasa said The offspring of that man multiplies who stands every night for a full year under a Karanjaka tree with a lamp for lighting it and holds in his hands the roots of the Suvarchala plant.
Gargya said One should always do the duties of hospitality to his guests. One should give lamps in the hall or shed where sacrifices are celebrated. One should avoid sleep during the day, and abstain from all sorts of flesh or food. never
One should injure kine and Brahmanas. One should always recite the names of the Pushkara lakes and the other sacred waters. Such a course of duty is the foremost. Even this forms a high religion with its mysteries. If observed in practice, it is sure lo yield great results.
If a person celebrated even a hundred sacrifices, he is doomed to see the exhaustion of the merits belonging to the libations poured therein. The duties, however which I have mentioned are 'such that when observed by persons having faith their merit becomes endless.
Listen to another great mystery unknown to many. The celestials do not eat the libations on occasions of Shraddhas and rites in their honour or on occasions of those rites which are performed on ordinary lunar days or on the especially sacred days of the full moon and the new moon, if they see a woman in her menses or one who is the daughter of a mother suffering from leprosy.
The ancestors of the man who allows such a woman to come near to place where the Shraddha is being performed by him do not become pleased with him for thirteen years.
Clad in white clothes, and becoming pure in body and mind, one should invite Brahmanas and make them utter their benedictions. On such occasions one should also recite the 110W Bharata. It is by observing all these that the offerings made at Shraddhas become endless.
Broken utensils broken bedsteads, cocks and dogs as also such trees as have grown within dwelling houses, are all in auspicious objects. Dhaumya said
In a broken utensil exists Kali himself, while in a broken bedstead is loss of money. When a cock or a dog is seen, the celestials do not eat the offerings made to them. Scorpions and snakes find shelter under the roots of a tree. Hence one should never plant a tree within his house.
Jamadagni said That man whose heart is not pure is sure to go to Hell even if he worships the celestials in a Horse sacrifice or in hundred Vajapeya Sacrifices, or if he practises the severes austerities with head down most. Purity of heart is considered as equal to Sacrifices and Truth.
A very barley with a pure heart to a Brahmana, acquired poor Brahmana by giving only a portion of powered the region of Brahman himself. This is a sufficient proof.
Vaishampayana said : The foremost of men, Dhritarashtra, the son of Ambika, having heard this most extraordinary and wonderful account (the mode of life of the Pandava king in the Kamyaka forest) became filled with grief and anxiety; and overwhelmed with melancholy and breathing hot and long he addressing his charioteer Sanjaya said,
“O charioteer, I do not enjoy a moment's rest either during the day or in the night, thinking of the terrible misconduct of my sons resulting from their past gambling;
And thinking of the heroism, patience superior fortitude and the extraordinary mutual love of those brothers of unbearable prowess.
When the two Pandavas, Nakula and Sahadeva who are of divine origin, most exalted, equal to the king of the gods in splendour, invincible in battle, steady in management of weapons, able to shoot at a great distance indefatigable in battle, lighthanded, of inextinguishable wrath, persevering, of untiring activity, mighty as the lions, unbearable as the Ashvins themselves will come to the field of battle placing Bhima and Arjuna in the front, then I see, O Sanjaya, that my soldiers will be slain to a mass; and those mighty and matchless warriors of divine origin will not show mercy.
As they are very angry at the insult upon Draupadi. And the most powerful warriors of the Vrishni race and the Panchalas of great strength and the sons of Pritha themselves guarded by Vasudeva of indomitable strength, will defeat my son's legions.
O son of charioteer, my assembled forces are incapable of standing the push as given by the Vrishnis, when commanded by Rama and Krishna.
The mighty-warrior Bhima of terrible prowess, armed with his uplifted mace, capable of crushing every hero, will rove about in their midst. The kings on my side will not be able to stand against the twang of Gandiva, as loud as the thunder of heaven and the push of the mace of Bhima.
It is then that I, ever obedient to the counsels of Duryodhana, shall call to my memory the advices of my friends, which, I should have listened to beforehand.
Sanjaya said : O king, you did not care for this, your great fault was that though capable you did not prevent out of affection your son from doing what he had done.
Having heard the defeat at dice of the Pandavas, the slayer of Madhu, that hero of imperishable fame, went at once to the forest of Kamyaka.
So also Dhristadyumna at the head of the sons of Drupada and Virata and Dhristaketu and those mighty warriors, the Kaikeyas.
O king, I have learnt through the spies whatever they talked of after they had seen the sons of Pandu defeated at dice.
Having advanced towards the slayer of Madhu, the Pandavas appointed him to the charioteership of Falguni in battle; and Hari in response to their request said-"So be it."
And Krishna, beholding the sons of Pritha, gone to the woods and dressed in the skins of black deer, became greatly annoyed and addressing Yudhishthira, said,
“I beheld the prosperity of the sons of Pritha at Indraprastha, on the occasion of the Rajasuya sacrifice, which could not even painfully be obtained by other kings.
At the Rajasuya I saw also all the kings those of the Bangas and Angas, Paundras and Odras, Cholas and Dravidas and Andhakas; and the rulers of several islands and the countries on the sea-coast and the kings of the frontier dominions i.e. the chiefs of the Sinhalas, the barbarians Mlechchhas, the aboriginal tribes of Lanka and hundreds of the kings of the west and the chiefs of the sea-coast principalities and all those of the Pahlavas and the Daradas. The various tribes of the Kiratas, the Yavanas, the Cakras, the Harahunas, the Chinas, the Thukharas, the Sindavas, the Jugudas, the Ramathas and the Mundas; and the natives of the kingdom of women, the Tanganas, the Kaikeyas, the Malavas and the inhabitants of Kashmira, who were greatly afflicted with the terror of your weapons, strength and who, having been present as you had invited them, performed various offices.
That prosperity, so very ephemeral was taken away by your enemies and now rests upon them, which I shall recover from them for you by depriving them of their very life.
O chief of the Kurus, I shall, with the help of Rama, Bhima and Arjuna and the twins and of Akrura, Gada and Samba and Pradyumna and Ahuka and also with the assistance of the heroic Dhristadyumna and the of Shishupala, kill Duryodhana and Karna in a day and so also Dushasana, Subala's son and all others who will stand against us in battle. And thereafter you shall, O Bharata, live in Hastinapur with your brothers and having in possession the prosperity that is now being enjoyed by the sons of Dhritarashtra, govern this earth."
Thereupon the king (Yudhishthira) spoke unto Krishna in the hearing of those heroes at the head of whom was Dhristadyumna whilst they were listening to him.
Yudhishthira said : O Janardana, I accept these words of your to be true. son
O mighty-armed one, slay my enemies with their followers subsequent to the expiration of the thirteen years. O Keshava, swear this to me. I really promised in the assembly of the kings to live in the woods as I am now doing.
Sanjay Said: Hearing these words of the most righteous, Yudhishthira his courtiers headed by Dhristadyumna instantly pacified the indignant Keshava with sweet words most suitable to the occasion.
They, (the courtiers) in the hearing of Vasudeva, said to the daughter of Panchala (Draupadi), “O lady, Duryodhana shall certainly give up his life on account of your wrath.
O fair-complexioned one, we make this promise unto you and therefore grieve no more. O Krishna, the flesh of those that laughed on beholding the victory at dice will be devoured by the wolves and birds.
They themselves will be mocked; and their blood will be drunk by the jackals and vultures. ( daughter of Panchala, you shall see the bodies of those that dragged you by the hair at once dragged and devoured by the carnivorous animals.
Krishna, the blood, of those with severed heads, by whom you were much aggrieved and neglected, will be drunk by the earth.”
The foremost ones of the Bharata race uttered these and various other speeches (in order to console Draupadi). Yudhishthira made this request to those brave heroes who were all impressed with the marks of battle, that they should after the expiration of the thirteenth year (of life in the forest), come to the field (of battle) keeping Vasudeva at their head.
Who is there that, desiring to have his existence in earth, will appear in the field of battle and encounter these most illustrious and invincible heroes (like the furious lions with erect manes) viz. Rama and Krishna and Dhananjaya, Pradyumna and Samba and Yuyudhana and Bhima and the sons of Madri and the Kaikeya and Panchala princes, attended by the king of Matsya, who will come to the battle with all their troops and attendants.
Dhritarashtra said: Vidura in the occasion of the past gambling told me this “O king, you shall surely defeat the Pandavas at dice; but certainly there will ensue a terrible bloodshed, resulting in the total destruction of the Kurus."
O charioteer, I think it is now almost certain what Vidura had told me of old, that undoubtedly you would happen, a most fearful battle with the Pandavas just after the expire of the said period of thirteen years.
Sanjaya said The son of Subala (i.e. Shakuni), excited with wrath, rushed against Nakula who was slaughtering your troops with (great) impetuosity in battle and said (to him) “Wait, wait."
Those two heroes, between whom was excited a bitter enmity, desirous of slaying each other, struck each other with arrows discharged (from their bows) drawn to their fullest stretch.
In (that) battle, O king, the son of Subala displayed as much dexterity in discharging showers of arrows as Nakula (god).
With arrows stricking (to their bodies) like prickly thorms, they, O mighty monarch, looked, in (that) engagement, like a couple of porcupines with erect quills.
Their coats of mail cut-off with shafts having straight points and wings of gold and themselves covered all over with blood, (those two heroes) looked as beautiful as.
A fair of beautiful Kalpa trees or a couple of handsome Kinsuka trees laden with flowers, on the field of battle.
Then, O great king, both the heroes pierced with shafts (sticking to their bodies) looked beautiful like a couple of Salmali trees (covered) with prickly thorns.
O king, looking delightedly at each other with expanded eyes which became red in wrath, they seemed to consume each other (with their fiery glances).
Inflamed with wrath, your brother-in-law, pierced, as it were with a smile, the son of Madri in the chest with keen and barbed dart.
Your brother-in-law wielder of bow, wounded Nakula extremely. He fell down on his chariot and filled with very grief.
Beholding his bitter and haughty foe in that (pitiable) plight, Shakuni roared there like the clouds at the end of summer.
Then, Nakula, the son of Pandu, recovering his senses once again rushed against the son of Subala like death itself with gaping mouth.
He, (then), O best of the Bharatas, wrathfully pierced Shakuni with six (arrows) and again with a hundred long shafts, in the centre of the chest.
(He then cut-off) his bow with the arrow fixed (on the string) into two fragments, at the points at which it is grasped. (Then), quickly cutting off his standard, (he) caused it to fall from his car to the ground.
Nakula, the son of Pandu, (then), having pierced his thigh with a sharpened, will tempered and keen dart.
Caused him to fall down as a hunter (causes) a winged hawk to drop down. O great king, (thus) pierced deeply, he sark down on the terrace of his car.
Clasping the flag-staff, like a lustful person (embracing) his lady-love. O sinless one, seeing your brother-in-law lose his senses and drop down.
His charioteer quickly carried him away on his car from the van of battle. Then sons of Pritha and all those who followed them gave utterance to a loud roar.
On the defeat of his foe in battle, Nakula. the scorcher of foes, said to his charioteer "convey me towards Drona's division."
Hearing those words of the son of Madri, his charioteer, conveyed him to the spot where, O king, Drona took his stand.
Kripa, the son of Saradvata, rushed with great impetuosity and resoluteness, against the highly-powerful Sikhandi who was advancing in order to slay Drona.
Sikhandi, the subduer of foes, pierced as it were with a smile the son of Goutama advancing furiously (again him) towards the vicinity of Drona, with nine arrows.
The preceptor, devoted to the welfare of your sons, having, O great monarch, pierced him with five shafts, struck him again with twenty (more).
(Then), O lord of the earth, the encounter that ensued between them was as dreadful as that between the (Asura) Samvara and the lord of the immortals in the war between the celestials and the Asuras.
Invincible in battle, those two heroic and great car-warrior covered the firmament with arrowy nets like the clouds (covering the sky) at the end of summer,
That night which was naturally of a terrible aspect became more dreadful, o best of the Bharatas, to the combatants engaged in battle.
That awfully-dreadful night striking terror (into very heart) seemed to be the death-night (of all the combatants). Then, O great monarch, Shikandi cut-off the great bow of the son of Goutama with a crescent-shaped (dart) and poured down sharpened arrows (at him). Kripa, then, O monarch, excited with rage, hurled a formidable dart.
Furnished with a golden handle, having keen point and polished by a black-smith. (But) Shikhandin severed it, as it was making for him, with ten darts.
That dart ornamented with gold, dropped down to the ground. Thereupon, the son of Goutama, that best of speakers, taking up a fresh bow.
Covered Shikhandin, Ogreat monarch, with sharpened arrows. (Thus) covered (with shafts) by the high-souled son of Goutama in that battle.
Shikhandin, the foremost of car-warriors, sank down exhausted on the terrace of his car. Kripa, the son of Saradvata, seeing himself exhausted in that engagement.
Struck him with numerous arrows, 0 Bharata, (actuated) with the desire of slaying him. Witnessing defeat of that great carwarrior, the son of Jajnasena in battle.
The Panchalas as well as the Somakas surrounded him on all sides (for rescuing him). In like manner, your sons also surrounded that excellent Brahmana.
With a vast force. Then there took place a battle again, o king, between car-warriors engaged in striking one another.
And O lord of the earth, O Bharata, there arose a tumultuous uproar, like the roar of the clouds, as the horse-man and elephants rushed against.
And slaughtered one another. The battle, the. 0 monarch, became terrific. In consequence of the tread of foot-soldiers rushing along, the earth.
O great king, began to tremble like an affrighted lady. Ascending their cars, carwarriors rushed furiously against.
And, O king, attacked numerous (other carwarriors), as crows (attack) winged insects. In the same manner, elephants, with the juice trickling down their bodies, resolutely attacked great elephants (of the opposite side) with juice trickling down their bodies, O Bharata. Horsemen approaching horsemen and foot soldiers (approaching) foot soldiers.
In that battle, angrily encountered one another, without getting the better of one another. Terrific indeed as the sound caused by the rush, retreat and return of the combatants at dead of night. (Innumerable) blazing lamps placed upon cars, elephants and horses.
Looked, O great king, like large meteors drooping from the firmament. O foremost of the Bharatas, that night blazed up by those lamps.
Looked as (bright as) day, O king, on the field of battle. As the sun dispels dense darkness hanging all over.
So that pitchy darkness pervading the field of battle was destroyed by those blazing lamps. The firmament, the earth, the cardinal and the minor points.
(Hitherto) buried in darkness and dust, again blazed with the lustre (of those lamps). The lustre of weapons, armours and gems belonging to the high-souled (combatants).
Was cast into shade by the light of those blazing (lamps), when during that night, the battle was raging hot and furious.
No one of the combatants could distinguish the men of his party, O Bharata. (And) O best of the Bharatas, in (that) battle, father killed (his) son.
Son (his) father and kinsmen (killed kinsmen, friends (slew) friends and maternal uncles (killed) sister's sons, through ignorance.
(And) O Bharata, warrior killed warriors of the same party and enemies killed their own O king, in that awful nocturnal engagement (the combatants) lost all regard for one another. men.
Yudhishthira said Where do those foolish, wretched, and sinful men go, O king, who steal misappropriate such articles as belong to Brahmanas? or
Bhishma said I shall, about it, O Bharata, recite to you the conversation between a Chandala and a low Kshatriya.
This Kshatriya said You seem, O Chandala, to be old in years, but your conduct appears to be like that of a boy! Your body is besmeared with the dust raised by dogs and asses, but without minding thal dust you are anxious about the little drops of milk that have fallen upon you persons.
It is plain that such acts as are censured by the pious are ordained for the Chandala. Why, indeed, do you seek to wash off the spots of milk from your body.
The Chandala said Formerly, O king, certain kine belonging to a Brahmana were stolen, While they were being carried away, some milk from their udders dropped upon a number of Soma plants that grew by the roadside. Those Brahmanas who drank the juice of the plants thus bedewed with milk, as also the king who celebrated the sacrifice in which that Soma was drunk, had to sink in hell. Indeed, for having thus appropriated something belonging to a Brahmana, the king with all the Brahmanas who had helped him had to go to hell.
All those men also, Brahmanas and Kshatriyas, who drank milk or clarified butter or curds, in the palace of the king who had stolen the Brahmana's kine, had to fall into hell.
The stolen kine also, shaking their bodies, killed with their milk the sons and grandsons of those who had stolen them, as also the king and the queen although the latter treated the animals, with great care and attention.
As for myself, O king, I used to live the life of a celibate in that place where these kine were placed after they had been stolen away. The food I had got by begging became sprinkled over with the milk of those kine.
Having taken that food, O Kshatriya, I have, in this life, become a Chandala. The king who had stolen the kine belonging to a Brahmana came by a wretched end.
Hence, one should never steal or appropriate anything belonging to a Brahmana. Mark, to what state I am reduced on account of my having eaten food that had been sprinkled over with milk belonging to a Brahmana.
It is for this reason that Soma plants should never be destroyed by wise men. They who sell the Soma plant are held in low esteem by the wise.
Indeed, O son, they who purchase Soma and they who sell it, both sink in the hell called Raurava after death.
That man who, possessing a knowledge of the Vedas, duly sells Soma, becomes in his next life a usurer and speedily meets with destruction.
For threehundred times he has to sink into hell and become changed into an animal which subsists upon human excreta. Serving a low person, pride, and rape upon a friend's wife, if weighed against one another in a balance, would show that pride, which is above all restraints, is the heaviest. Mark this dog, so sinful and disagreeably pale and lean.
It is through pride that living creatures come by such a miserable end. As for myself, I was born in a large family in a former birth of mine, O lord, and I was a perfect master of all branches of knowledge and al the sciences. I knew the immensity of all these faults, but moved by pride, I became blinded and ate the i meat attached to the vertebral columns of animals. On account of such conduct and such food, I have come by this state. Mark, the। reverses engendered by Time! Like a person whose cloth has caught fire at one end, or who is pursued by bees, see, I am running, filled with fear, and smeared with dust! The householders are rescued from all sins by a study of the wise. O Kshatriya, a sinful Brahmana becomes rescued from all his sins by a study of the Vedas, if he becomes a forestreclusc and abstains from attachment of every kind. O chief of Kshatriyas, I am, in this life, born in sinful caste.
I cannot see clearly how I may succeed in purifying myself from all sins. On account of some meritorious deed of a former life, I have not lost the memory of my previous births.
O king, I throw myself on your mercy! I ask you. Do you remove my doubt. By what auspicious course of conduct should I wish to acquire my liberation? O foremost of men, by what means shall I succeed in getting rid of my Chandalahood.
The Kshatriya said Know, O Chandala, the means by which you may be able to acquire liberation. By renouncing your life for the sake of a Brahmana, you may come by a desirable end.
By throwing your body on the fire of battle as a libation to the beasts and birds of prey for the sake of a Brahmana, indeed, by renouncing your life thus, you may achieve liberation. By no other means will you succeed in acquitting it.
Bhishma said Thus accosted, that Chandala, O scorcher of enemies, poured his lifebreaths as a libation on the fire of battle for the sake of protecting a Brahmana's riches and as the result of that act attained to a very desirable end.
Hence, O son, you should always protect the property of the Brahmanas, if, O chicf of Bharata's race, you wish, O you of mighty arms, an end consisting of eternal happiness. Hence, O son, you should always protect the property of the Brahmanas, if, O chicf of Bharata's race, you wish, O you of mighty arms, an end consisting of eternal happiness.
Shukra said: O Devayani, know that the man who does not regard the evil words of others, conquers every thing. The wise men call him a true charioteer who holds tightly the reins of his horses. He is a true man who subdues his rising anger.
O Devayani, know that he who subdues the rising anger by his feeling of non-anger, conquers everything on earth.
He who subdues his rising anger by forgiveness like the casting off the slough of a snake is called a true man.
He who subdues his anger, he who does not regard the bad words of others, he who is not angry even when there is a cause, certainly acquires the four objects for which we live (namely Dharma, Artha, Kama and Moksha.)
Between the two men, one performing sacrifices continually every month for one hundred years and one who does not feel any anger, the man who does not feel any anger is the greater man.
Boys and girls, who are incapable of distinguishing between right and wrong, quarrel among one another. The wise never imitate them.
the power Devayani said: O father, I know, though I am a girl, what are duties and virtues. I also know the difference between anger and forgiveness and of each.
But when a pupil behaves disrespectfully towards his tutor, he should never be forgiven by the preceptor, if he wants to benefit him. Therefore, I do not desire to live in a country where the people are so bad.
The wise man who desire the good of all, should not live among men who are sinfully inclined and she always speak ill of men of high birth and good behaviour.
It is said to be the best place to live where high birth and good conduct are known and respected and where men know our birth and behaviour.
The cruel words of the daughter of Vrishaparva burn my heart, as men, desirous of kindling a fire, burn the dry woods.
I think nothing is more painful in the three worlds than to adore one's enemies, who are blessed with good fortune, whereas he possesses none. The learned men have said that death would be preferable to such a man.
Vaishampayana said : Thereupon that Brahmana thus spoke to Arjuna and Vasudeva of Satvata race," You two, who are now staying so near the Khandava, are two foremost of men.
I am a voracious Brahmana that eats much. o descendants of Vrishni and Pritha, I ask you to gratify me by giving me sufficient foot.”
Having been thus addressed, Krishna and the Pandava (Arjuna) thus spoke to him, “ Tell us what food will gratify you. We shall try to give it to you."
Having been thus addressed, the illustrious Brahmana thus spoke to those two heroes who were enquiries what kind of food he wanted.
The Brahmana said ; I do not wish to eat ordinary food. Know that I am Agni (fire). Give me that food which suits me.
This Khandava (forest) is every protected by Indra. I always fail to consume it, because it is ever protected by that illustrious god.
There lives in this forest) his friend the Naga Takshaka with his relatives and followers. It is for him that the wilder of thunder (Indra) protects it.
Many other creatures are also protected by him (in this forest) for the sake of Takshaka. Although I am ever desirous of consuming it, I cannot do it for Indra's prowess.
Whenever he sees me blazing up in this forest), he pours upon me waters from the clouds. I cannot thus succeed to consume it, though very much desirous of doing it.
I have now come to you, you are both great experts in arms. I shall be able to consume Khandava with your help. This is the food I desire to have from you.
Expert as you are in excellent weapons, I pray you to prevent the showers of rain from coming down upon me and to prevent also any creatures from escaping when I begin to consume it (the forest).
Janamejaya said : Why did the high-souled Agni desire to consume the forest of Khandava, abounding in various living creatures and protected by Indra?
When Agni consumed the Khandava in wrath, there was certainly a grave cause for it. I desire to hear from you all this in detail. O Rishi, tell me why the Khandava (forest) was consumed (by fire) in the days of yore.
O king, hear I am telling you the whole story of why Khandava forest was consumed by the fire.
Vaishampayana said : O best of men, I shall narrate to you the story of the destruction of the Khandavas as told by the Rishis in the Puranas.
O king, it has been heard in the Puranas that there was a king named Shvetaki who was endued with both strength and prowess and who was a rival to Indra himself.
None has equalled him in sacrifices, charity and intelligence. He performed five great sacrifices and many other smaller ones, in all of which Dakshinas (presents to Brahmanas) were very large.
O king, the heart of that monarch was always set upon sacrifices, religious rites and gifts of all kind. That greatly intelligent king performed sacrifices for many years, assisted by the Ritvijas till they, becoming weak and their eyes afflicted with smoke, left that king, wishing never more to assist him at his sacrifices. The king, however, again and again asked them to come to him, but on account of their sore eyes, they did not come.
Thereupon the king with the permission of the Ritvijas completed his sacrifices with the assistance of other Ritvijas.
Some days after, he desired to perform another sacrifice which would extend for one hundred years. But the illustrious king did not get any Ritvijas.
They high-souled king with his friends and relatives again and again courted them by bowing down to them, by conciliatory speeches and by the gifts of wealth. But they refused to accomplish the purpose of that greatly effulgent (king).
Thereupon that royal sage thus spoke to them in anger, sitting in their own hermitage, “O Brahmanas, if I were a fallen person, if I were in wanting in service to you, I should then deserve to be abandoned by you and other Brahmanas.
O excellent Brahmanas, as I am neither degraded, nor wanting in homage to you, you should not obstruct sacrifice performed by me and abandon me thus without sufficient reason. O Brahmanas, I seek your protection, you should be propitious to me. () excellent Brahmanas, if you abandon me from enmity alone, I shall go to other Brahmanas and I shall ask for their assistance at my sacrifice. Conciliating them with sweet words and speeches, I shall tell them what is my business to be done so that they may accomplish it."
Having said this, the king became silent. The Brahmanas knew well that they could not assist that chastiser of foes at his sacrifice; therefore they pretended to be angry with that best of kings and they said, "O best of kings, your sacrifices are incessant.
We have been fatigued by assisting you (at your sacrifices). We are tried in consequence of this labour; therefore, you should give us leave (to go away). O sinless one, from your loss of judgement only you cannot wait. Go to Rudra (Shiva); he will assist you at your sacrifice."
Having heard these words of censure and wrath, the king Shvetaki became angry. Going to the Kailasa mountain, he begin to worship the God (Shiva), observing rigid vows and performing austere penances. Giving up all food, he passed many years.
He only ate fruits and roots sometimes at the twelfth and sometimes at the sixteenth hour of the day.
He stood like the trunk of a tree. For six months with upraised arms and eyes fixed, the king performed the severest penances there (on the Kailasa mountain).
O descendant of Bharata, Shankara (Shiva) was greatly pleased; and he at last appeared before him.
He said," O chastiser of foes, O best of men, I have been much pleased with your asceticism.
O king, now ask the boon you desire," Hearing these words of the immeasurably effulgent Rudra (Shiva). The royal sage bowed to him and thus replied to him,
"O illustrious one, O chief of the celestial, O god of gods, if you are pleased with me, assist me then in my sacrifices.” Having heard these words of the king, the deity was pleased and smilingly replied,
"We ourselves do not assist at scarifics. But O king, O chastiser of foes, as you have undergone the severest of penances with the desire of obtaining a boon, I shall assist you at your sacrifice on this condition.
Rudra said: O king of kings, if for full twelve years you can incessantly pour libations of ghee into the sacrificial fire, you yourself leading all the while the life of a Brahmachari. Then, o king, you can obtain me, for the purpose for which you ask me."
Having been thus addressed by Rudra, the king Shvetaki did what he was asked to do by the wielder of Shula (Shiva). When twelve years were completed, he again came to Maheshwara (Shiva).
On seeing the king and being much pleased with him, the creator of the world Shankara (Shiva) spoke thus to that best of monarchs, Shvetaki.
"O best of kings, I have been pleased with your (great) act. O chastiser of foes, the duty of assisting at scarifies belongs to the Brahmanas.
O chastiser of foes, therefore, I shall not myself assist you at your sacrifice today. There is one earth a greatly illustrious and best of Brahmanas who is a portion of my own self.
He is known by the name of Durvasa. He will assist you at your sacrifice. He is endued with ascetic powers, he will assist you. Therefore, let every preparation be made (by you)".
Having heard these words of Rudra, the king returned to his capital and begin to collect all that were necessary for his sacrifice.
When every thing had been collected, the king again appeared before Shankara and said, “Every necessary things has been collected. And through your grace all my preparations are ready. O god of gods, let me, therefore be installed in the sacrifices tomorrow.” Having heard these words of the illustrious king. Rudra summoned Durvasa and spoke to him thus, O best of Brahmanas, this is the high-souled king Shvetaki. O chief of Brahmanas assist him at his sacrifice at my command." The Rishi said to Rudra, “Be it so."
Thereupon the sacrifice for which the illustrious king made preparations who performed according to the ordinance, at the proper season and a with large amount of Dakshinas.
When the sacrifice of that illustrious king came to an end, all the other priests that assisted at it went away with the permission of Durvasa. All other greatly effulgent Sadasyas also, who had been installed in that sacrifice, went away. O king, then that high-souled (royal sage) entered his own palace.
The Brahmanas well-versed in the Vedas adorned him and singers praised him. The people of the city welcomed him.
The great king Shvetaki was always righteous. After a long time, adorning by all, he went to the herven accompanied by all members and Ritvijas of the sacrifice. Agni drank ghee for twelve years in his sacrifice.
In that unique sacrifice Agni drank large quantity of Ghee, which provided him enormous satisfaction.
Now, he had no desire to take more oblation from others. Thereupon the illustrious Agni became pale, (because he drank a very large quantity of ghee in that sacrifice). He could not shine as before.
Then the lord Agni brought some mistransformations in his stomach. Being lusterless he felt hatred.
Seeing himself pale, Agni went to the sacred abode of Brahma ever adorned by all.
Coming to Brahma seated (on his throne), he spoke to him thus, King Svetaki satisfied me by his sacrifice. O lord of the universe, I am reduced both in splendour and strength. I desire to regain my own permanent nature through your grade."
Having heard these words of Agni, the illustrious creator of all the worlds. Smilingly thus spoke to Agni, “You have drunk continuously for twelve years a very large quantity of ghee poured into your mouth. O exalted Deity, it is for this you have been affected with illness. O Agni, you have, therefore, suddenly lost both your splendour strength. O Agni, do not grieve for it. You shall soon regain your own nature. I shall dispel you this malady.
O Agni, the abode of the enemies of the celestial, the fearful forest of Khandava, which at the request of the celestial you reduced to washes in the days of yorc has again been filled with numerous creatures. When you will eat the fat of all those creatures (now living in the Khandava), you will then regain your own nature.
Go there soon to consume it with all its living creatures. You will then certainly be cured of your malady." Having heard these words that were uttered by the Supreme Deity, Agni proceeded with great speed (towards that great forest). Arriving at the fearful Khandava forest in full vigour, he suddenly blazed up with the help of the wind.
Seeing the Khandava on fire, the dwellers of that forest made great efforts to extinguish it.
Hundreds and thousands of elephants speedily brought water in their trunks and they scattered it over the fire in great wrath.
Many-headed snakes, becoming mad with anger, speedily scattered on the fire water from their many hoods.
O best of the Bharata race, they and the other creatures that lived in that forest soon extinguished the fire by various means and efforts.
Thus Agni blazed forth again and again in the Khandava (forest), but the blazing fire was again and again extinguished by the dwellers of that forest.
Sanjaya said Beholding the troops broken and routed Kunti's son Dhananjaya of illustrious soul, rallied them from a desire of slaying the son of Drona.
Rallied with effort by Arjuna and Govinda. O king, the troops stayed on the field of battle.
Then Vibhatsu, supported by the Somakas, Matsyas, Andhas and Kouravas returned to the charge.
Then the fierce bowman Savyasachin, rushing quickly upon Ashvatthaman having the lions tail as the device on his banner, spoke these words to the latter.
All your might, your energy, your knowledge, your manliness, you partiality for the sons of Dhritarashtra, you hostility against us.
And all your fiercest prowess do you now display to me. Even that son of Prisata who has slain Drona, your sire, will also humiliate your pride.
Encounter now the prince of the Panchalas, who is like the fire at the universal destruction or like the Destroyer of his foes, as also me accompanied by Kesava. Today in battle I shall humiliate the pride of your haughty self.
Dhritarashtra said The son of the preceptor is, O Sanjaya, worthy of honour and possessed of prowess; he loved Dhananjaya and enjoys the love of that high-souled warrior.
Ere this Vibhatsu had never addressed such words to him; why then did the son of Kunti address his friend in that harsh language.
Sanjaya said Upon the slaughtering of the youthful Chedi prince, of Vrihatkshatra of Puru's race and O king, of Sudarshana the chief of the Malavas, who was accomplished in the use of all weapons and conversant with the rules of military science.
Upon the defeat of Dhristadyumna, Satyaki and Bhima and cut to the quick by those words of king Yudhishthira.
And agitated at heart and remembering all his former woes, O lord, Vibhatsu was possessed by an anger engendered of brief, the like of which had never possessed him before.
For this reason it was that like a mean fellow, he then addressed Ashvatthaman, the son of his preceptor and worthy of his respect in such a vale, cruel, disagreeable and undeserving language.
Thus wrathfully addressed, o king, by Partha in that indecent and harsh language, that foremost of all best bowmen.
Namely the son of Drona, became extremely angry with Dhananjaya and specially with Krishna. Then that highly puissant hero, staying carefully on his car ruiced his mouth with water.
And then invoked into existence this Agneya weapon incapable of being resisted even by the gods. Aiming that weapon at this visible and hidden foes the preceptor's son.
That slayer of hostile heroes, filled with extreme raged, let go with due Mantras that shaft that looked resplendent like fire without a curl of smoke.
Then from the welkin a thick shower of arrows began to fall and wrapt up in fiery flames those arrows then surrounded Pritha's son on all sides.
Meteors dropped down from the concave dome and the points of the compass did not any longer shine; and suddenly a dreadful gloom enveloped the army in its sober folds.
The Rakshasa and the Pisachas, joining together to utter fierced yells; inauspicious winds began to blow and the Sun ceased to shine and give heat.
Ravens fiercely croaked on all sides; on the sky clouds emitted roars of thunder and showered torrents of blood.
Birds, breasts, kine, sages of illustrious vows and tranquil soul, could not then find any peace.
The very elements became perturbed and the Sun appeared to evolve in an opposite course. The triune world seemed as if afflicted in consequence of being under the influence of a corroding fever.
Afflicted with the energy of that weapon elephants and other creatures of the land fled with precipitation, breathing heavily and desirous of saving themselves from that fierce energy.
The watery expouses being heated, the acquatic creatures, scorched with the heat, O Bharata, could not find any ease.
Showers of shafts, swift-flying as Garuda or the wind itself, fell from all points of the compass, cardinal and subsidiary from the welkin and out of earth.
Wounded with those arrows of Drona's son, arrows endued with the energy of the thunder, his foes, scorched and consumed began to fall down like trees consumed by fire.
Dreadfully scorched mighty elephants fell on the ground uttering terrible roars resembling the rumble of clouds.
Other huge elephants scorched with the burning heat fled and careered in fear in battlefield as if in a forest set on fire.
O Sire, divisions of steeds and hosts of cars were seen there burnt like the tops of trees during a forest conflagration.
Thousands and thousands of car divisions then fell on that field; and ( Bharata, the illustrious God of fire then consumed that army of the Pandavas.
Like the Samvartaka fire consuming all creatures at the end of a Yuga. Beholding the Pandava troops consumed in that terrible battle.
Your warriors became filled with joy and they uttered loud and defiant war-cries. Then ) Bharata, thousands of drums of various sorts.
Were quickly struck up by your troops when victory then appeared sure. The complete host of the Panavas and Sabyasachin himself O king.
Could not be seen in that dreadful battle in consequence of the darkness that then enveloped the world; O king, we neither heard of, nor beheld the like of the that weapon that a a the revengeful son of Drona then invoked into existence. Thereupon, O mighty monarch, Arjuna invoked into existence the Brahma weapon.
That had been created by lotus-born Brahma for baffling all weapons. Then in a moment only that darkness was dispelled.
Cold breeze began to blow and the points of the compass became clear and bright. We then beheld wonderful sight, namely, Askshouhini of the Pandavas laid bow.
Their forms could not be distinguished, so horribly were they scorched by the energy of Ashvatthaman's weapon. Then the two heroic bowmen, Kesava and Arjuna, freed from that darkness.
Appeared like the two dispellers of darkness, the Sun and the Moon, rising in conjunction. The wielder of the Gandiva and Kesava were not at all wounded or injured.
Freed from that fie with their car, their banners and flags and steeds and excellent weapons, they the shone resplendent inspiring terrors at the heart of your troops.
Then from among the Pandava troops filled with delight, various confused sounds of life mingled with the sounds of drums and the blast of conchs.
Both the armies had thought Kesava and Arjuna to be destroyed. Beholding Kesava and Arjuna (freed from that fire of the weapon and that darkness) and seeing them quickly reappear.
Both uninjured and cheerful and blowing their excellent conches, the Pandava troops were filled with delight whilst those of yours were greatly pained.
Then Drona's son also beholding those illustrious warriors free and un-injured, became cheerless and O sire, for a moment only be thought. 'What is this?'
Thus reflecting, O king and over-whelmed with grief and anxious contemplation and sighing hot and heavily, he became cheerless in mind.
Then Drona's son throwing aside his bow and leaping down with agility from his car, fled from the field of battle-saying-"O Fie, 0 fie, everything is un-true.
Then as he was flying, he came across the sinless Vyasa, that compiler of the Vedas, that receptacle of Sarasvati, that habitation of the Vadas, who possess the hue of rain clouds.
O perpetuator of the Kuru race, then Drona's son beholding him stand before him, saluted and then in a voice choked in grief nor
O sire, O sire, is this an illusion or a caprice (on the part of the weapon)? I do not know what this may be? Why has this weapon been repulsed? What has been my fault in the method of its invocation?
Or is it something beyond the natural order of things or is it the defeat of the three worlds, inasmuch as the two Krishnas are still alive. Time indeed, is irresistible.
Neither Asuras, nor Gandharvas, Pisachas, nor Rakshasa, nor Snakes, nor Jakshas, nor insects, nor men.
Dare baffle this weapon invoked by me. This weapon however has become pacified having slain only one Akshauhini of troops.
I discharged this fierce weapon capable of slaying all things but why and how then did it not siay Kesava and Arjuna both possessed of attributes of the human kind.
O you possessor of the six qualities the Bhagas, explain to me all this truly as I have questioned you on the matter. O great sage, I want to hear the truth about the subject.
Vyasa said What you have asked me from curiosity is a matter of great significance. I shall speak to you everything. Hear me attentively.
He that is called Narayana is the most ancient of the ancient; that creator of the worlds took his birth as the son of Dharma for accomplishing a certain mission.
On the Himalaya hills, he performed severe austerities; possessed of great energy and resembling the Sun or the fire, he stood there with his arms upraised.
Endowed with eyes like lotus petals he reduced his bodily strength, by the observance of austerities for six and sixty thousand years living all the while upon air only.
Again undergoing severe austerities of another kind for twice that period, he filled the space intervening between heaven and earth with his energy.
When in virtue of those austerities, O son, he became equal to Brahma: he then obtained a sight of that master, origin and Protector, of the universe, the Lord of all the gods, the paramount Deity, who is highly difficult of being looked at; who is smaller then the smallest and larger than the largest;
Who is denominated the Rudra, who is the Lord of all the superior ones, who is called Hara and Shambhu; who wears matted looks on his head; who imparts vital energy to the all beings, who is the primordial cause of all the mobile and immobile things.
Who is incapable of being resisted and of dreadful aspect, who possesses fierce anger and magnanimous soul, who is the all-destroyer and of generous heart, who bears the celestial bow and a pair of quivers, who is covered in a golden coat of mail and whose energy.
Who wields the Pinaka, who is armed with the thunderbolt, the blazing trident, the battle axe, mace and a large sword. Whose eye-brows are fair, whose locks are matted, who wields the heavy bludgeon, who bears the moon on his forehead, who is clad in tiger-skin and who is armed with the heavy short club.
Who is furnished with beautiful Angadas, who has got snakes round his neck in the shape of the sacred thread, who is surrounded by various creatures and numerous ghosts of the universe, who is the One, who is the receptacle of ascetic rites and who is greatly admired by persons of venerable age.
Who is water, heaven, sky, earth, sun, moon, wind and fire and who is the measure of the duration of the universe. Beings of evil mode of life can never obtain a sight of that unborn one, that slayer of ali contemners of Brahmanas, that origin of immorality.
Only Brahmanas of pious mode of life, when purged of their sins and liberated from the influence of grief's obtain a sight of him, in their mind. Through the merits of his severe ascetic austerities Narayana beheld that undeteriorating, that most venerable one, that Being having the universe for his form. Beholding that best receptacle of all kinds of splendour, that divinity with a garland of Akshasas round his neck, Vasudeva with gratified soul became filled with delight, which he tried to express by his words, heart and understanding and body. Then Narayana worshipped that divine Lord, that primordial cause of the universe.
That giver of boons, that lord of illustrious soul engaged in sporting with the beautifullimbed Parvati and surrounded by hosts of ghost.
That unborn one and paramount. lord, that unmanifest one, that essence of all causes and that undeteriorating one ; then Narayana of eyes like lotus petals, having saluted Rudra, that 'slayer of Andhaka, reverentially began to praise that god of three-eyes. from you.
Narayana said O most adorable one, O first of all the gods, the creators (the Prajapatis) who are protectors of the world and who having entered the earth, your first creation-had, O lord, protected it before, having all sprung
The celestials, the Asuras, the Nagas, the Rakshasas, the Pisachas, human beings, birds, the Gandharvas, Yakshas and all other creatures, with the whole of this universe, we know have all originated from you.
All acts done for gratifying Indra, Yama, Varuna, Kubera, the Pitris and Tashtri and the Moon, all are done to propitiate you. Form and light, sound and the etherial space, wind and touch, taste and water, scent and earth.
Time, Brahma and the Vedas and the Brahmanas and all the mobile and immobile creatures have all sprung from you. Vapours rising up from expanses of water are turned into rain drops and which falling upon the earth, are separated from one another. When the hour of the universal dissolution comes, those separated individual drops once more : unite together and make the earth one vast sheet of water.
He who is conversant with the nature of things, thus observing the origin and destruction of all things from you, comprehends your unity and oneness. Two birds (Isvara and Jiva), four Ashvathas with their branches (the Vedas and the auxiliaries), the seven guardians (the five elements and the heart and the understanding).
And the then others (the ten senses) that constitute the city, the body) have all been created by you; but you are separate from and independent of them all; the past, the present and the future, beyond the sway of any body, have all originated from you, as also the seven worlds and this universe.
Out of a desire for paying homage O you, I am euiogising you, with a view to ascertain your real nature, O you that are beyond the comprehension of all gods. Worshipped by me, accord me the boons I desire to have, although they may be difficult of being acquired. Do not allow your illusion to shade you from me.
Vyasa said Then that god of inconceivable soul, possessed of blue throat and the wielder of the Pinaka bow, that divinity always eulogised by the sages, accorded boons to Vasudeya, who deserved then all.
The auspicious Lord said O Narayana, through my grace, among human beings, among the celestials and the Gandharavas, you shall be one whose soul and strength will be immeasurable.
The celestials, the Asuras and the mighty serpents the Pisachas, the Gandharvas, men and Rakshasas, none among these will be able to withstand you (in battle).
Neither Suparna, nor any Naga, nor any other creature born in the universe, nor even any of the gods shall be able to vanquish you in battle.
By weapons or thunder-bolt or fire or wind or with any object that is wet or dry or with any mobile and or immobile things.
None will be able to cause you pain, in consequence of my grace. You will be superior in battle even to me, if perchance you ever fight with me.
From the ascetic observances of the great Narayana, a mighty sage, called by the name of Nara was born. This latter is equal to the god Narayana himself. Know that Nara to be Arjuna.
These two sages, said to be older than the older gods, take their births in every Yuga for carrying on the easy rule of the universe.
You endued in energy and wrath also, O you of generous heart, have sprung from a portion of Rudra, through the merits of all your pious deeds and as a consequence of high ascetic austerities.
Being embodied, your intelligent self considered the world to be pervaded by Mahadeva; and then for propitiating that god you emaciated your body by the observance of hard vows.
Creating a white image of that foremost of male beings, O Bestower of honor, you adored him with homage, offerings and reiterating prayers.
Thus adored by you, the god became gratified on you in your previous life; and he then accorded to you, O learned one, excellent boons that you cherished in your heart.
In him are eternally present Atma Yuga and the undeteriorating Sashtra Yoga. The celestials, the Sidhas and the foremost sages all adore him.
With a view to obtain that highest object in the world viz., Sthanu or Mahadeva; He is the creator of all. The eternal Krishna ought to be adored in all sacrifices.
Knowing the Phallic from of Siva to be the origin of all forms, the lord Kesava adores him. The god having the bull for him emblem entertains great respect for Kesava.
Sanjaya said Hearing those words of his, that mighty carwarrior viz., the son of Drona, saluted Rudra and conceived a great regard for Kesava.
That one of controlled soul bowed also to that mighty sage (Krishna) and had the downs of his body erect. Then looking at his own divisions he withdrew them from the field of battle.
Thereupon, O ruler of men, the Pandava and the Kaurava troops were both withdrawn, the latter highly defeated in consequence of the overthrow of Drona.
Fighting only for the days and spreading carnage among the Pandava troops, o king, that Brahmana Drona, conversant with the contents of all the Vedas, attained to the posthumous region of the Brahmanas.
Bhishma said Thus addressed by that messenger, O king, the king Drupada, like a thief caught (red handed), could not utter a word.
He made great efforts, for the purpose of pacifying his son's (daughter) father-in-law, by means of messengers, instructing them to say sweetly and persuasively, 'It is not so.'
That king (Hiranyavarman), thereupon once more ascertained the real fact, that the offspring of the king of the Panchalas was a daughter, and went forth (out of his city) without delay.
He then sent information to all his friends (who were) of immeasurable strength, regarding the deception that had been practiced upon his daughter, according to the massage of the nurses.
Then that best of kings, having mustered a large army, formed the resolution of marching against the king Drupada, O Bharata.
Then that ruler of the earth, Hiranyavarman held a consultation with his ministers, O great king (as to the course to be taken) against the king of the Panchalas.
It was then and there resolved with certainly among those high-souled kings "If this be really true that Shikhandin is a daughter, O king, then having bound the king of the Panchalas, we shall drag him (here) and having installed another king who will rule over the people,
We will slay thịś king of the Panchalas along with Shikhandin. Knowing this to be the fixed resolve the king (Hiranyavarman) once more sent messengers to the son of Prishata, (with the message). “I shall slay you, wait a little."
Bhishma said That king was by nature not courageous, and was quiet. King Drupada, through a ruler of the earth, was dreadfully alarmed.
Having despatched messengers of the Dasharna king, king Drupada, fainting with grief, approached his wife in secret and spoke these words.
Being filled, as the Panchala king was, with great fear and struck with grief at his heart, he said to the beloved mother of Shikhandin.
“My son's father-in-law, king Hiranyavarman, having mustered a large army, is advancing against me with anger, powerful as he is.
Fools that we both (of us) are, what are we to do now, as regards this daughter of ours? Your son Shikhandin is very much suspected to be a daughter.
Under this suspicion, (king Hiranyavarman), thinking, I have been deceived, wants to slay me with his friends and army carefully mustered.
( you of beautiful hips, tell me what is truth is (this case) and O beautiful lady, what is false. O auspicious one, having heard from you, I will make arrangements (how to act).
I have been thrown in danger, as well this daughter Shikhandin. You also, O imperial lady of the finest complexion, are in great danger.
As I ask you, tell me that the truth is, for the relief of all (of us). O lady with beautiful hips and fair smiles, it depends on your words as to what ought to be speedily done.
Do you not fear, neither (let) Shikhandin (fear), for I will make suitable arrangements through kindness through I have been deprived from the duties to a son.
That ruler of the earth, the king of the Dasharna country has been deceived by me. Speak, therefore O highly blessed lady, so that I may do what should be for the benefit (of all).'
That goddess-like lady, being thus addressed before all the ministers by the king, for the proclamation of his innocence to others, though he knew everything, replied to the lord of the earth.
Drupada said Of all beings, those that have life are superior. Of those that have life, those that live with the help of their intelligence are superior, those that have intelligence man is superior and among men, those that are twice-born are superior.
Among the twice-born, those that know the Vedas are superior and among the Vedaknowing people whose understanding is cultured are superior and among people with cultured understanding those living practical lives are superior and among practical people those that know Brahma are superior.
I am of opinion that you are the chief among those who have cultured understanding, you come of a respectable family and you are aged both in years and in learning.
Your wisdom is equal to that of Shukra or the son of Angirasa and it is known to you what sort of a man the Kaurava is.
Also what sort of a man Yudhishthira and the son of Kunti the descendant of Pandu is. The sons Pandu were dispossessed (of their kingdom) with the help of the knowledge of Dhritarashtra.
Though he is advised by Vidura, he follows the instructions of his son and it was at the instigation of Shakuni that he challenged the son of Kunti.
Adepts at the play, they robbed the virtuous king Yudhishthira who was holy, attached to the rules of the Kshatriya class and unskillful at the game of dice.
On no account whatever will they give back the kingdom voluntarily. You, too who will speak words of virtue to Dhritarashtra.
Will certainly gain the hearts of his soldiers. And Vidura also by men of your words will try to create disaffection in minds the minds of Bhishma, Drona Kripa and others. With difference opinion among the ministers and disaffection in the soldiers.
It will be their duty to make them agree and join one another; and in the meantime the very wise sons of Pritha will easily make preparations for the war and collect stores.
While you are still there and their men are delaying, they no doubt will not be able to make preparations. This is necessary and here it seems imperative.
Yourself, being virtuous, should behave virtuously with them and Dhritarashtra, on your meeting him, may act in conformity with your virtuous words.
By detailing those that are kind the hardships of the Pandavas and telling before old people the virtuous acts in the family done by their ancestors,
I have no doubt you will estrange the minds of the men and you need not have any fear for them for you are a Veda knowing Brahmin,
And engaged in the post of an ambassador especially as you are aged. You therefore set out quick for the accomplishment of the interests of the son of Kunti the moment called Jaya and at the position of the planets named Pushya.
Vaishampayana said Being instructed in this way by the noblehearted Drupada the priest went to the city called after the elephant.
The priest, who was learned in scriptures of ethics and economy went to the city of Kauravas with his disciples.
Bhishma said The duties of all the four modes of life, those of Yatis, O son of Pandu and the customs followed by men in general, are all comprised in kingly duties.
All these acts, O chief of Bharatas are in Kshatriya duties. If the functions of royalty are disturbed, all creatures meet with evil.
The duties of men are not clear. They have, again, many exceptions. Guided by many (false) systems, their true nature is sometimes spoiled.
Others, who implicitly believe the decisions of men, without really knowing anything about the true nature of duties (as described in the scriptures), are at last constrained to believe in faiths whose ultimate ends are unknown.
The duties of the Kshatriyas are plain, conducive to great happiness, evident in their results, free from deceit, and beneficial to the whole world.
As the duties of the orders, as also of Brahmanas and of those that have retired from the world, O Yudhishthira, have before this been described as being included within those of that sacred mode of life viz., that of a householder so, the whole world, with all actions, is subject to kingly duties.
I have told you, O monarch, how many brave kings had, in days of yore, repaired to lord of all creatures, viz., the divine and powerful Vishnu of great prowess for removing their doubts about the science of punishment.
Those kings, always observant of the injunctions of the scriptures enforced by examples, waited in days of yore, upon Narayana, after having compared their acts with the duties of each of the modes of life.
Those deities, viz., the Saddhyas, the Vasus, the Ashvins, the Rudras, the Vishvas, the Maruts, and the Siddhas, created in days of yore by the first of gods, always practise Kshatriya duties.
I shall now recite to you a history consisting of the conclusions of both religion and profit. In days of yore when the Danavas had multiplied and done away with all impediments and distinctions, the powerful Mandhatri, O monarch, became king. That lord of the Earth, viz., king Mandhatri, celebrated a great sacrifice with a view to see the powerful Narayana, that god of gods, without beginning, middle, and end.
In that sacrifice he adored humbly the great Vishnu, assuming the form of Indra. The supreme Lord appeared before him.
Accompanied by Many good kings he offered his adorations to that powerful god. This high discourse took place between that foremost of kings and that illustrious god in the form of Indra, regarding the highly effulgent Vishnu.
Indra said What is your object, О foremost of virtuous persons, in thus trying to see that Ancient and First of gods, viz., Narayana, of inconceivable power, and numberless illusions.
Neither myself, nor Brahman himself, can acquired a view of that god of universal from. I shall grant you what other objects you may desire to have for you are the foremost of mortals.
Your soul rests on peace; you are devoted to righteousness; you have your senses under control; and you are heroic. You always try your best to do what is agreeable to the gods. For the sake also of your intelligence, devotion, and great faith, I shall grant you whatsoever boons you may with to have.
Mandhatri said I bend my head for pleasing you; forsooth however, I wish to see the first of gods, O divine lord. Renouncing all (earthly) desires, I wish to acquire religious merit, and to lead the foremost mode of life, that path of the good held in highest esteem by all.
By performing the great duties of a Kshatriya, I have acquired many regions of endless merit in the other world, and I have also, through those duties, spread my fame. I do not, however, know how to satisfy those duties the highest in the world emanating from the first of gods.
Indra said Those who are not kings, even if then satisfy their duties, cannot easily attain the highest meed of duty. Kingly duties first emanated from the original god. Other duties sprang afterwards from his body.
Numberless other duties, with those of the Vanaprastha mode of life, were created afterwards. The fruits of all those are endless. Kingly duties however, are superior to them. They include all other duties. Therefore Kshatriya duties are described to be the foremost of all.
In days of yore Vishnu, by acting according to Kshatriya duties, forcibly suppressed and killed his enemies. Accordingly he have relief to the gods and the Rishis of immeasurable power.
If the divine Vishnu of inconceivable energy had not killed all his enemies among the Asuras, then the Brahmanas, and (Brahman) the Creator of the worlds and Kshatriya duties, and the duties that first originated from the Supreme deity, would all have been lost.
If that first and foremost of gods had not, by displaying his prowess, subjugated the Earth with all her Asuras, then all the duties of the four orders and all the duties of the four modes of life would all have been destroyed owing to the destruction of Brahmanas.
The eternal duties (of men) had all been destroyed but by the exercise of Kshatriya duties they were revived. In every cycle of duties of Brahmanas regarding the atainment to Brahma first set in. These however, are all protected by kingly duties. The later, on this account, are regarded as highest.
Casting away life in battle, mercy for all creatures, knowledge of earthly affairs, protection of men, saving them from danger, relieving the distressed and the oppressed,-all these are included in the category of Kshatriya duties. Persons that do not obey healthy restraints and who are under the influence of anger and lust, do not openly sin from fear of kings. Others who are docile and righteous succeed, for the same influence, in satisfying all their duties. Therefore the Kshatriya duties are regarded to be righteous.
Forsooth, all creatures live happily in the world, protected by kings exercising Kshatriya duties like children protected by their parents.
Kshatriya duties are the highest of all duties. Those eternal duties, regarded as the first in the world, include the protection of every creature. Themselves eternal, they bring on liberation.
Yudhishthira said Whence has this universe, consisting of mobile and immobile creatures, originated? Whom does it go to when it is destroyed? Tell me this, O grandfather.
Indeed, by whom has this universe with its oceans, its sky, its mountains, its clouds, its lands, its fire, and its wind, been created.
How were all objects created? Whence has this division of creatures originated? Whence are their purity and impurity, and the laws about virtue and vice?
Of what nature is the life of living creatures? Where also do they go who die? Tell us everything about this and the next world.
Bhishina said Regarding it is cited the old discourse of the sacred words the Bhrigu said in reply to the questions of Bharadwaja addressed him thusकैलासशिखरे दृष्ट्वा दीप्यमानं महौजसम्।
Seeing the sage Bhrigu, endued with high power and effulgent seated on the peak of Kailasa mountain, Bharadvaja said him
Bharadwaja said By whom was this world its ocean, its sky, its mountains, its clouds, its lands, its fire, and its wind, created?
How were all creatures first created? Whence originated this distinction of castes? Whence the purity and the impurity of conduct, and whence the laws about virtue and vice, for living creatures?
What type of individual soul is of the living creatures? Where they go after the death. What is this and next world? You are able to explain all the things.
Thus accosted about his doubts by Bharadwaja, the illustrious and twice-born Rishi Bhrigu who took after Brahma itself, replied to him thus.
Bhrigu said There is a Primeval Being, known to the great Rishis, by the name of Manasa. He is without beginning and without end. That Divine being cannot be cut by weapons. he is without decay and is immortal.
He is Unmanifest. he is Eternal, Undecaying, and Unchangeable. By Him are crcatures born and through Him they die.
He first created a Divine Being known by the name of Mahat (Great). Mahat created Consciousness, who created Space. That powerful Being holds all created objects.
From Space was born Water, and from Water were born Fire and Wind. Through the union of Fire and Wind was born the Earth.
Self-born Manasa then created a divine Lotus of Energy. From that Lotus originated Brahmana, that Ocean of Veda.
The Shrutis say that as soon as born, that divine Being uttered the words—I am He. For this He passed by the name of Consciousness. All created things are his body and He is their Creator. These five elements that we see are the Brahman of great energy.
The Mountains from his bones. the Earth forins his fat and flesh. the Oceans constitute his blood. space is his stomach.
The Wind forins his breath. Fire his energy. The rivers forms his arteries and veins. Agni and Soma, otherwise called the Sun and the Moon, are his eyes.
The sky is above his head. The Earth is his two feet. The cardinal and minor points of compass are his arms, Forsooth, He is incapable of being known and His Soul cannot be conceived even by successful ascetics.
That Divine Being, who pervades the entire universe, passes also by the name of Ananta (Infinite). He lives in Consciousness, and persons of impure souls cannot know him.
Asked by you I have now told you of Him who created objects, and from whom this universe had originated.
Bharadwaja said What is the extent of the sky, of the points of the horizon, of the surface of this Earth, and of the Wind? By telling me the truth, remove my doubts.
The sky you see above is infinite. It is the abode of successful ascetics and of celestial beings. It is lovely and consists of various regions. Its limits cannot be determined.
The Sun and Moon cannot sec, above or below, beyond the range of their own rays. There where are rays of the Sun and the Moon cannot go are luminaries which are selfeffulgent and shining like the Sun or the fire.
Know this, O giver of honours, that even these luminaries which have great effulgence, do not see the limits of the sky for the inaccessibility and infinity of those limits.
This Space which even the very celestials cannot measure contains many shining and self-luminous worlds each above the other.
Beyond the limits of land are oceans, Beyond water is darkness. Beyond darkness is water again, and beyond water is fire.
Underneath, beyond the neither regions is water. Beyond water is the region of the great serpents. Beyond that is sky once more, and beyond the sky is water again.
Thus exist water and sky alternately without end. Such are the limits of the god of water. The very gods cannot determine the limits of fire and wind and water.
The nature of fire, wind, water, and land, is like that of space. It is the absence of true knowledge that draws distinction between them.
Sages read in various scriptures the limits of the three worlds and the ocean.
Who is there, however, who can set limits to what cannot be seen and what is inaccessible?
If even it becomes possible to learn the limits of the sky which is the region of the gods and successful ascetics, it is not possible to set limits to that which is limitless and passes by the name of the Infinite, to that which answers its name, viz., the high-souled Manasa?
When again His form is sometimes contracted and sometimes expanded, how can any one else save one who is equal to him, perceive his limits?
From the Lotus sprang first the Omniscient lord Brahman, endued with form, of the essence of Righteousness, and the Creator of all mobile and immobile things.
Bharadwaja said If Brahman originated from the Lotus, then it is the Lotus that should be considered as the first-born and not Brahman. Why, however, is Brahman said to be the first? Do you dispel this doubt of mine.
Bhrigu said The Earth is called that Lotus. It was created for giving a seat to that form of Manasa which became Brahman.
Extending up to heaven itself, the Sumeru became the pericarp of that Lotus. Remaining within it, the powerful Lord of the Universe created all the worlds.
Janamejaya said When that foremost person among the Kauravas, viz., Bhishma was lying on a bed of arrows—a bed that is always coveted by heroes and when the Pandavas were sitting around him, my great Grandfather Yudhishthira of much wisdom, heard these expositions of mysteries about the subject of duty and had all his doubts removed.
He heard also what the ordinances are about gifts, and thus had all his doubts removed about the topics of virtue and wealth. You should, O learned Brahmana, tell me now what else did the great Pandava king do.
Vaishampayana said When Bhishma became silent, the entire body of kings became perfectly silent. Indeed, they all sat motionless there, like figures painted on canvas.
Then Vyasa the son of Satyavati, having thought for a moment, addressed the royal son of Ganga, saying, O king, the Kuru king Yudhishthira has been restored to his own nature, with all his brothers and followers.
With highly intelligent Krishna by his side he bends his head in respect to you. You should give him leave for returning to the city.
Thus addressed by the holy Vyasa, the royal son of Shantanu and Ganga dismissed Yudhishthira and his counsellors.
Addressing his grandson in a sweet voice, the royal son of Shantanu, also said, Do you return to your city, O king, Let the fever of your heart be removed.
Do you adore the celestials in various sacrifices distinguished by large gifts of food and riches like Yayati himself, O foremost of kings, gifted with devotion and selfcontrol.
Devoted to the practices of the Kshatriya do you, O son of Pritha, please the departed manes and the celestials. You shall then acquire great benefits. Indeed let the fever of your heart be removed.
Do you please all your subjects. Do you assure them and establish peace among all. Do you also honour all your wellwishers with such rewards as they deserve.
Let all your friends and wellwishers live, depending on you for their means, as birds live, depending for their means upon a full grown tree laden with fruits and standing on a sacred spot.
When the hour comes for departure from this world, do you come here, O king, I shall relinquish my body when the Sun, stopping in his southward course, will begin to return northwards.
The son of Kunti answered, 'So be it!' and saluted his grandfather with respect and then started with all his relatives and followers, for the city of Hastinapur.
Headed by Dhritarashtra and also Gandhari who was greatly devoted to her husband and accompanied by the Rishis and Keshava as also by the citizens and the inhabitants of the country and by his counsellors, O monarch, that foremost one of Kuru's race entered the city of Hastinapur.
Vaishampayana said Hearing this, the son of Kunti (Yudhishthira) summoned all his brothers. Having summoned (them), O best of the Bharata race, he spoke these words.
Yudhishthira said The spies, whom I have in the army of the son of Dhritarashtra, brought me this news when the night has passed away.
'Duryodhana asked the son of Ganga of high vows, "O lord! in what time can you annihilate the army of the sons of Pandu?"
And the wicked son of Dhritarashtra was answered, "In a month." And in that same time Drona also has promised.
And we have heard that the son of Gautama has promised the same in double that time, and the son of Drona has promised (the same) in ten nights, acquainted as he is with mighty weapons.
Then Karna, who knows (the use of) celestial weapons, being asked in the army of the Kurus, has pledged himself to slay us with our armies in five days.
On this account, I also desire, to hear your words, O Arjuna, in what time you are able to destroy our enemies, O Falguna.'
Thus addressed Dhananjaya, with thick hair, looking towards Vasudeva, spoke these words.
All these high-minded heroes accomplished in arms, and capable of fighting in desire ways, and they can, no doubt O great king, slay us.
But let your mind be free from anxiety; I say truly that I can with the aid of Vasudeva, root out, on a single car,
The three words with all their celestial and all things movable, and all beings that were, or are to b, in the twinkling of an eye; such is what I think.
That terrible and mighty weapon which the lord of all gods bestowed on me in the combat are hand-to-hand, with (Mahadeva in the guise of) a hunter, even that (weapon) is with me.
That (weapon) which the lord of all gods uses when he annihilates all forms of existence, even that O best among men, is with me.
The son of Ganga does not know the (weapon), nor Drona, nor the son of Gautama, neither also the son of Drona; O king, whence, then, can the son of Suta (know)?
It is not, however, proper to annihilate in a battle, by means of celestial weapons ordinary men. We will by artless fighting vanquish our foes.
Again, these foremost among men are your allies, O king. They are all acquainted with celestial weapons, and all of them, are desirous of battle.
All of them have performed sacrificial rites in company with their wives, after they had become versed respectively in Vedas, and have never been conquered. They can destroy the army of even the gods in battle, O son of Pandu.
And Shikhandin, Yuyudhana, and Dhrishtadyumna, of Prishata's race, and Bhimasena, and these twins, Yudhamanyu and Uttamaujas,
And both of them viz., Virata and Drupada, who are equal to Bhishma and Drona (respective) in battle, and the powerful Shankha and the son of Hidimba of great strength,
And his son Anjanaparva, of great strength and prowess, and the descendant of Shini's race, well versed in fighting, and who is your ally,
And the powerful Abhimanyu, and the five sons of Draupadi are also at your service. And you to are alone capable of annihilating even the three words.
O you of effulgence equal to Shakra (Indra), that person on whom you cast a look of anger, surely meets with death for it has been seen and so I know, O Kaurava.
Sanjaya said Having careered round Jishnu slaughtered again innumerable number of the Samsaptakas; even as the Planet Mercury destroys a large number of people by traveling in an exceedingly curved line. an
O monarch, O descendant of the Bharata race, the men, horses, cars and elephants, having been struck by the arrows of the son of Pritha, wavered, roved about, lost their color, fell down and died.
The son of Pandu severed in the field of battle, with his broad-headed, razor-like and crescent-shaped arrows, as well as with those equipt with the teeth of calves, the best of horses yoked to the cars, drivers, standards, bows and arrows, hands and the weapons held in the hands, the arms and heads of heroic warriors of the side of the enemies, who were fighting against him.
The mighty heroes fell upon Arjuna by hundreds and thousands, even as the mighty bulls fight with another bull in order to gain a cow during season.
The battle that took place between him and them made the hairs to stand on points. This battle resembled the great war between the Daityas and the wielder of the thunder-bolt at the time of the conquest of the three worlds.
Thereupon the son of Ugrayudha pierced him (the son of Pritha) with three arrows that were like the Dandashuka snakes. He (the son of Pritha) on the other hand, severed his head from his body.
Then they (the heroic warriors), highly enraged, shrouded Arjuna from all sides with innumerable weapons, even as the masses of clouds being urged by the winds cover the Himavat at the expiration of the summer.
Arjuna, after having restrained the weapons of his antagonists coming from all sides with the weapons of his own, slaughtered a large number of the foes with well-shot arrows.
Afterwards Arjuna made in-numerable cars severed of their Trivenus; and slaughtered the horses, the drivers and the Parshnis (driver of another class) of them; and again, displaced their weapons and quivers, and also destroyed their wheels and standards; and cut-off their chords, traces and axes; and moreover despoiled their bottoms and yokes; and at last displaced their equipments from their proper place with a large number of his shafts.
Those cars, lying there (on the field of battle) in innumerable numbers, having been broken into pieces and injured (by Arjuna), looked like the mansions of the rich men, smitten down either by the fire, or wind, or the rains.
The elephants, having their vital parts penetrated with the arrows that were like the thunderbolt in speed, fell down like the mansions on the summits of a mountain shattered by the blasts of lightning.
Having been afflicted by Arjuna, large number of horses, that had their tongues and entrails driven out and that were greatly weakened and that were smeared with blood and also that had held and awful appearance, fell down upon the ground along with their riders.
O sire, having been pierced by Savyasachin with the keen arrows, the men, horses and elephants wandered about, with tottering steps, fell down, roared most loudly and died.
The son of Pritha and slaughtered his antagonists with innumerable arrows, that were sharpened on stones and also that were as deadly as the thunderbolt or the poison; even as Mahendra slays the Danavas.
Many heroes, who had put on valuable coats of armour and who were adorned with various kinds of ornaments and who had diverse forms and who, again, were equipt with innumerable weapons of the best kinds, are lying, with their cars and standards, on the field of battle, having been slaughtered by the son of Pritha.
The warriors, who were vanquished, of noble deeds and of high parentage and learning departed to paradise on account of their noble deeds, whereas their bodies only lay upon the earth.
Thereupon several kings of many countries, who were accompanied by their attendants and who, again, were highly enraged, belonging to your army, proceeded most rapidly against Arjuna, that foremost of car-warriors.
Conveyed by their cars, horses and elephants, several warriors and foot-soldier who were all very desirous of slaying (Arjuna), advanced most rapidly against their antagonist (Arjuna), letting off innumerable weapons of great speed.
Thereupon Arjuna, who was like winds, had done away with the showers of weapons, that resembled the showers of rains and that were let off by the warriors resembling the masses of clouds, by means of sharp arrows, shot with great readiness.
Then the people saw him (Arjuna) crossing that bridgeless ocean, which was constituted by the horses, infantry, elephant and cars and whose waves were formed by the most powerful weapons of the foes, by means of a bridge composed of his offensive and defensive weapons.
Then Vasudeva said-"O son of Pritha, O sinless one, why do you play thus? Having crushed down this army of the Samsaptakas, then make haste to slay Karna.”
Having uttered-so be it, to Krishna, Arjuna then forcibly struck down the rest of the army of the Samsaptakas; and slaughtered them, even as Indra had slaughtered the Daityas.
It could not be seen by the people with even the greatest attention, when Arjuna had taken up, or aimed the arrows, or shot the shafts with rapidity in the field of battle.
O descendant of the Bharata race, Govinda considered this event to be most wonderful. Those arrows (shot by Arjuna) looking white like swans and possessed of great impetuosity, entered into the hostile army, even as the swans enter into a lake.
Thereupon, Govinda, after having observed the field of battle during the course of the slaughter of men, addressed Savyasachin, sayingएष
“O son of Pritha, this formidable and great destruction of the kings of the Bharata race, as well as of the rulers of entire earth has taken place on account of the (foolish) actions of Duryodhana.
O descendant of the Bharata race, behold these bows, having their backs decked in gold, of the mighty bowmen, so also the girdles and quivers, that were displaced from their bodies.
(Again, behold), the straight shafts adorned with the golden wings, as well as the long arrows, washed with oil, even like the snakes coming out of their sioughs.
O descendant of the Bharata race, (behold also) ihe lances of diverse kinds, that are adorned with gold and scattered on all sides, as well as the coats of mail, having golden backs and loosened from the bodies of the warriors.
(Behold) the spears adorned with gold and the Sakti-arrows also decorated with gold, as well as the huge maces bound with the threads of gold and chords of hemp.
(Behold) the swords ornamented with the workmanship of gold, the axes decorated with gold, as also the battle-axes equipt with the handles made of bright gold.
(Again behold) the spiked maces, the short arrows, the Bhushandis, the Kanayas, the Kuntas, made of iron, scattered about and the huge musalas.
The mighty warriors most desirous of victory and possessed of immense activity, after having taken up weapons of diverse kinds, although dead, still looked as if they were living.
Behold those thousands of warriors, who had their limbs crushed by the maces and who had their heads severed by the Mushalas and again, who were highly pressed by the elephants, horses and cars.
O destroyer of foes, the fields of battle were scattered over the dead bodies of the elephants, horses and men, that had been torn into fragments with the shafts, the arrows called Sakti, swords and lances and scimitars, axes, spears and the Nakharas and clubs; and also those bodies were sineared with the torrents of blood.
O descendant of the Bharata race, the earth shines most brilliantly with the arms scattered over her, that are smeared with the soft sandal and that are ornamented with the Angadas and also that are marked with the auspicious signs and that are furnished with the leathern protections and that are adorned with the Keyuras.
(Again, the earth looks most resplendent), strewn over with the hands furnished with the well-protected fingers, severed from their arms and adorned with innumerable ornaments and also with the thighs severed from their bodies and resembling the trunks of elephants and again, with the heads of the most skillful and active warriors, that are adorned with the turbans set with the most valuable gems and furnished with the handsome ear-rings.
Now do you behold the most handsome cars, equip with golden bells and broken into numberless fragments, so also the large number of horses, that are smeared with blood; and again the bottoms of cars and long quivers; as well as several kinds of flags and standards. (Again do you behold) the large conches of the warriors; the yak-tails that are perfectly white; and the elephants whose tongues have come out (of the mouths) and that are lying on the field, resembling the hills.
(Also behold) the variegated the triumphal banners and the elephants, warriors, slain in the battle, the beautiful coverlets of elephants; and the innumerable blankets with excellent (needle) workmanship.
(Moreover behold) the blankets, that are most handsome, variegated and torn into fragments and as well as the bells, broken into minute particles by the falling elephants and loosened from their bodies.
(Also behold) the hooks, that are furnished with handles, decked with precious stones called Vaidurya and lying on the ground; and the most handsome yokes of horses, as well as the armours for theirs breast, that are decked with diamonds; and the valuable pieces of cloth, that are adorned with gold and tied to the suimit of the standards carried by horsemen.
(Behold) the coverlets of horses upon their backs lying upon the ground, that are most beautiful and that are set with the precious jewels and that are adorned with gold and made of the skins of Ranku (a kind of deer).
(Behold) the headgears of the lords of men and the beautiful garlands made of gold and the umbrellas fallen from their proper places and also the white yak-tails and fans.
(Behold) the earth scattered over with the faces, that resemble either the moon or the stars in splendour and that are furnished with handsome ear-rings and that are ornamented with well-cut bcards and that are as brilliant as the full moon.
As the lake is adorned with the assemblage of white and pink lilies and lotuses, so the earth strewn ever with those faces resembling the lilies and lotuses in splendour is decked with thcim.
Behold this (the earth), that resembles the clear moon in splendour and that is variegated with the myriads of stars and also that looks like the autumnal firmament sprinkled over with the millions of stars.
O Arjuna, deeds that had been wrought by you today in this dreadful battle are proper for you, or for the lord of the celestials in heaven.
While Krishna was thus showing that field of battle to the diadem-decked Arjuna and going to their camp, he heard a loud roar in the army of Duryodhana. (In the army of Duryodhana were heard) the blare of conches and the best of drums and cymbals and the rattle of elephants and the dreadful class of innumerable weapons.
Having entered that army with horses swift as the wind and also having seen your force crushed down by the chief of the Pandayas, Krishna became highly astonished,
That foremost of heroes, who was skilled in the management of arrows and weapons in battle, slaughtered large throngs of enemies with different kinds of shafts, even as Yama (Death) destroys the creatures, deprived of their lives.
That foremost of smiters, after having penetrated the bodies of the elephants, horses and soldiers, with keen arrows, had struck down the foes, who were deprived of both their bodies and lives.
Then the chief of the Pandavas after having cut-off the innumerable offensive weapons shot by the most dreadful of his enemies with his own arrows had slaughtered those enemies, even as Shakra had slain the Asuras (in the battle of old).
Sanjaya said Upon Partha's desire for advancing against the division of Drona, Krishna urged his steeds covered with golden caparisons, fleet as the mind and white in hue.
Beholding that foremost of the Kurus make towards his brothers afflicted sore by Drona, king Susarman with his brothers followed him, desirous of battle.
The invincible Arjuna owning white steeds then thus addressed Krishna Krishna saying:-'O Achyuta, this Susarman assisted by his brother challenges me (to fight).
O slayer of foes, on the other hand, the ranks of my troops are being shattered, (by Drona); today my mind is undecided in its purposes, which is caused by the Samshaptakas.
Shall I slay the Samshaptakas or shall I save my own army afflicted by the foe. Know this to be what I am thinking of; tell me what would be beneficial for me?
Thus spoken to, the descendant of the Dasharhas (viz., Krishna), turned the car and drove the son of Pandu to the spot whence the ruler of the Trigarttas was summoning Arjuna.
Thereat Arjuna piercing Susarman with seven swift-coursing arrows, cut down his standard, bow and chariot with a couple a razor-sharp arrows.
Then with six swift-flying arrows Partha speedily dispatched to the mansion of Death the brother of the ruler of the Trigarttas, with his steeds and charioteers.
Thereat Susarman, aiming at Arjuna, hurled an iron dart resembling a snake and he threw a lance at the son of Vasudeva.
Having cut down the dart with three shafts and the lance also with another three, Arjuna compelled Susarman to turn back, depriving him of his senses my means of an arrowy down-pour.
None among your host ventured to oppose him, O monarch, as he came looking fierce and showering arrows like Vasava pouring rain.
Then Dhananjaya advanced slaying all the mighty car-warriors of the Kauravas, with his arrows, just as fire advances consuming heaps of straw and fuel.
Like the touch of fire, people were unable to bear the unbearablc impetuosity of that intelligent son of Kunti.
The son of Pandu overwhelming with his arrowy showers the hostile host, made, O monarch, towards the rulers of the Pragjyotisas, like Suparna pouncing down (upon his prey).
Then the ever-victorious Arjuna held in his grasp the bow, that was prolific of benefit for the sinless Pandavas and that was capable of enhancing the grief of the enemy in battle, for the destruction of the Kshatriyas, brought about, O king, by your son's recourse to the deceitful fame at dice.
Then, () monarch, your troops being thus agitated by the son of Pritha, was broken like a frail bark grounded on a rock.
Thereupon, ten thousand bowmen, brave and inflamed with a fierce determination for battle and disregardful of victory or defeat, turned upon (Arjuna).
With their hearts shorn of fear, those mighty warriors completely encompassed him. Thereat Partha capable of bearing all burdens how heavy sover, took up that burden in that battle.
Then Partha began to crush your forces just as an infuriatc elephant of six years of age, with rent temples crushes and tears an assemblage of lotus plants.
When the troops were being thus crushed, Bhagadatta, the ruler of men, riding on the selfsame elephant, rushed suddenly at Dhananjaya.
Thereupon Dhananjaya that foremost of men, received him. (Bhagadatta), opposing him with his car. Then a fierce encounter raged between that car and that elephant.
Riding their and elephant respectively which were equipped according to the rules of the military science, those two heroes Dhananjaya and Bhagadatta careered through the field of battle.
Then staying on his elephant that resembled a mass of clouds, the mighty down-pour of arrows, like Indra showering rain.
Then the son of Vasava (Arjuna) endued with prowess, cut-off with his arrowy showers, the arrows of Bhagadatta, before they could even reach him.
Oll car Then, O sire, the king of the Pragjyotisas, baffling that shower of arrows, pierced the mighty-armed son of Pritha, as also Krishna, with his arrows.
Thereafter covering Krishna and Partha with a thick net-work of arrows, Bhagadatta urged his elephant towards them in order to slay them.
Thereat beholding that infuriate elephant make towards themselves like Death himself, Janardana with swiftness moved his car in a manner as to leave the elephant on the left.
Thus Dhananjaya, though he got an opportunity of slaying that mighty elephant and its rider from the right side, yet did not avail himself of it, recollecting the laws of fair combat.
The elephant, O sire, trampling down upon other elephants, cars and steeds, sent them all to the regions of Death. Thereat Dhananjaya was inflamed with wrath.
Vyasa said Blessed be you, O Gandhari, you shall see your sons and brothers and friends and kinsmen along with your sires this night like men risen from sleep.
Kunti also shall see Karna, and she of Yadu's race shall see her son Abhimanyu. Draupadi shall see her five sons, her fathers and her brothers also.
Even before you had asked me, this was the thought in my mind. I entertained this purpose when I was urged to that effect by the king, by you, O Gandhari, and by Kunti:
You should not grieve for those foremost of men. They met with death on account of their devotion to the practices of Kshatriyas.
O faultless one, the work of the gods could not but be done. It was for accomplishing that object that those heroes came down on earth. They were all portions f the celestials.
Gandharvas, Apsaras, Pishachas, Guhyakas and Rakshasas, many pure persons, many individuals crowned with (of penances), celestial Rishis, deities ad Danavas, and heavenly Rishis of spotless character, met with death on the battle field of Kurukshetra.
It is heard that he who was the intelligent kings of the Gandharvas and named Dhritarashtra, took birth in the world of men as your lord Dhritarashtra,
success Know that Pandu of unfading glory and distinguished above all others, originated from the Maruts, Kshatta and Yudhishthira are both portions of the deity of Virtue.
Know that Duryodhana was Kali, and Shakuni was Dvapara. O you of good features, know that Dushasana and others were all Rakshasas.
Bhimasena of great power that chastiser of enemies, is from the Maruts. Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
Hrishikesha is Narayana, and the wins are the Ashvins. That foremost of heat-giving ones, viz., Surya, having divided his body in two parts continued with one portion to give heat to the worlds and with another to live as Karna. He who was born as the son of Arjuna, that gladdener of all, that heir of the properties of the Pandavas, who was killed by six carwarriors (fighting together) was Soma. He was of born Subhadra. Through Yoga power he had divided himself in two parts.
Dhrishtadyumna who originated with Draupadi from the sacrificial fire, was an auspicious portion of the deity of fire, Shikhandin was a Rakshasa.
Know that Drona was a portion of Brihaspati, and that Drona's son is born of a portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus who became born as a men.
Thus, O you of great wisdom, the deities had taken birth as human beings, and after having accomplished their purposes have returned to the celestial region.
I shall today, dispel that sorrow which is in the hearts of you all, about the return of these to the other world.
Do you all go towards the Bhagirathi. You will then see all those who have been killed on the field of battle.
Vaishampayana said. All the persons there present having heard the words of Vyasa, raised a loud leonine shout and then went towards the Bhagirathi.
Dhritarashtra with all is ministers and the Pandavas, as also with all those foremost of Rishis and Gandharvas who had come there, started as directed.
Arrived at the banks of Ganga, that sea of men look up their abode as pleased them.
The endued with great intelligence, with the Pandavas, took up his abode in desirable spot, along with the ladies and the aged ones of his household.
They passed that day as if it were a whole year, waiting for the approach of the might when they would see the deceased princes.
The Sun then reached the sacred mountain in the west and all those persons, having bathed in the sacred river finished their evening rites.
Vaishampayana said Having got up (from the bed) in the morning, Krishna attended to the daily rites; and with the permission of the Brahmanas went towards the city.
All those residents of Vrikasthala returned after duly informing the greatly powerful one, who was departing (for the city).
The of Dhritarashtra with the exception of Duryodhana, Bhishma, Drona, Kripa and others, beautifully attired went forth to (receive) him who was coming towards them.
Crowds of the townsmen, o king, desirous of having a look of Hrishikesha, were there in diverse sorts of conveyances, while there were others on foot. son
He (Krishna) too having met with Bhishma who does acts without any efforts and Drona and the sons of Dhritarashtra on the way, went to the town surrounded by them.
For paying honour to Krishna the city was well ornamented and the public roads were decked with diverse sorts of gems and precious stones.
There was none who stayed within the house, O king, on that occasion. O bull among the race of Bharata-no woman, no aged, no child was indoors out of a desire to have a gaze of Vasudeva.
On the public road the people with their heads bowing down on the earth were praising him in verses at that time, O great king, when Hrishikesha entered the city.
The spacious mansions, filled with the ladies of rank, seemed to tremble under their weight to fall over upon the ground.
The steeds of Vasudeva, though swift in speed lost their motion, in the public road covered over by human beings.
That lotus-eyed grinder of foes entered the gray-coloured abode of Dhritarashtra graced with many palaces.
come to After traversing through the apartments of the royal abode, Keshava, the subduer of foes, came to the royal son of Vichitravirya.
On the scion of the Dasharha race approaching towards him, the high-famed ruler of men, who had eyes of wisdom, along with Drona and Bhishma stood up;
So also Kripa, Somadatta and the great king Balhika stood up from their respective seats for worshipping Janardana.
Then having the king Dhritarashtra of renown, the scion of the Vrishni race honoured him along with Bhishma with suitable words and without delay.
Madhava, the slayer of Madhu, having done honour to them according to the usual custom, exchanged words with other kings according to their age.
Janardana then addressed Balhika and the famous Drona with his son and Kripa and Somadatta.
There in that place was a large wheat made of gold, of beautiful workmanship and ornamented with jewels, on which Achyuta took his seat at the request of Dhritarashtra.
They, headed by Dhritarashtra, duly offered to Janardana, as was the custom, a cow, honey, curds and water.
The rites of hospitality being finished, Govinda stayed there (for a short time) surrounded by the Kurus, jesting with them and exchanging words of courtesy according to his relationship.
He, the subduer of his enemies, being worshipped and honoured by Dhritarashtra of great fame, issued out with the permission of the king.
Madhava, having exchanged greetings with the Kurus suitably in their assembly, went to the enchanting abode of Vidura.
Vidura approached and worshipped Janardana of the Dasharha race and presented him every auspicious and desirable offering.
He said-'The joy I feel at the sight of yourself, who have come here, O you with lotus eyes, what is the use of describing? For, you are the inner soul of all corporeal beings.'
Vidura, conversant with all the virtues, having finished the rites of hospitality to Govinda, asked the slayer of Madhu about the welfare of the sons of Pandu.
That scion of the Dasharha race who sees everything as plainly as what he sees before his eyes, told everything in detail about the doings of the Pandavas to Khattva. Vidura was the best among the honest and learned men and he also was the dear friend and well-wisher (of the Pandavas), he was wise, honest and a man of principle, virtuous and learned in worldly profit and he felt no malice (for the Pandavas), Anrn
Sanjaya said Then, O great monarch, king Yudhishthira and Bhimasena the son of Pandu hemmed in the son of Drona on all sides.
King Duryodhana, then, accompanied by the son of Bharadvaja, advanced against the Pandavas in battle. Then commenced a fight.
Terrible to look at, highly dreadful and increasing the terror of the cowards. Large numbers of the Ambhastas, the Malavas the Vangas, the Sivis and the Trigartas.
Were wrathfully sent by Yudhishthira to the region of Death. Cutting off (into pieces) the Abhisahas, the Surasenas and (other) Kshatriyas invincible in battle Bhima made the earth muddy with blood. (And) O king the Yaudheyas, the mountaineers, the Madrakas and the Malavas.
Were sent by the diadem-decked Shetavahana to the domains of Death. Deeply pierced with straight-coursing arrows.
The tuskers dropped (dead) on the ground like mountain peaks, with the chopped-off trunks of elephants, still moving to and fro (in convulsions).
The earth, being strewn all over, seemed to be full of snakes, moving about, with the fallen royal umbrellas decked with gold.
The field, being scattered all over looked (beautiful) like the firmament studded with (innumerable) suns, moons and stars at the end of a Yuga. "Slay, strike dauntlessly, pierce and cut to pieces."
These (and similar other) tumultuous uproars arose near the car of Shonasva (i.e. Drona). Getting terribly enraged, Drona also, by means of Vayaveya weapon, in that encounter.
Began, like a furious hurricane (chasing away) the clouds, to destroy his enemies. (Thus slaughter by Drona, the Panchalas fled away from terror.
In the very presence of Bhimasena and of the high-souled Partha. (Then) that one who wore a coronet (i.e. Arjuna and Bhimasena, rallying (their troops) all on a sudden.
Attacked the large army (of Drona) with a mighty car force. Vibhatsu attacking the right and Vrikodara the left flank (of Drona's army).
They rained upon the son of Bharadvaja two mighty downpours of arrows. Then the Srinjayas and those great car-warriors, the Panchalas.
And the Matsyas together with the Somakas followed. In like manner, (many) car-warriors, who wore (efficient) smiters on the side of your son.
(Followed) by a vast army, O king, proceeded towards the car of Drona. Then that Bharata army slaughtered by Kiriti (i.e., Arjuna who wore a coronet).
(Overcome) with sleep and bewildered by darkness began once more to disperse. In spite of (the endeavours of) Drona and your son himself to prevent (their fight),
They were unable to rally the combat ts, O mighty monarch. That vast army, slaughter with arrows by the son of Pandu.
Took to flight in all directions when the world was enveloped in darkness. Hundreds of kings, leaving their conveyances, fled away, O great monarch, in terror, on all side.
Took to flight in all directions when the world was enveloped in darkness. Hundreds of kings, leaving their conveyances, fled away, O great monarch, in terror, on all side.
Let offerings be made to the great Mahadeva of three eyes. eyes. Having duly dedicated those offerings, O king, we shall then try to gain our objet.
Hearing these words of those Brahmanas, Yudhishthira caused offerings to be duly made to that deity who loved to lie down on mountain-breasts.
Pleasing the (sacrificial) fire with (libations of) sanctified butter according to the ordinance, the priest (Dhaumya) cooked Charu with the aid of Mantras and performed the necessary rites.
He took up many flowers and sanctified them with Mantras, O king. With Modakas and frumenty and meat, he made offerings to the deity.
With various kinds of flowers and with fried paddy, of very superior kind, Dhaumya, well-versed in the Vedas, performed the remaining rites.
He next presented offerings according to the ordinance to those ghostly beings who formed Mahadeva's train. And offerings were next made to Kubera the king of the Yakshas, and to Manibhadra also.
To the other Yakshas also and to them who were the foremost ones among the ghostly companions of Mahadeva, the priest offered due adoration, having filled many jugs with food, with Krisharas and meat and Nivapas mixed with sesame seeds. The king gave away unto the Brahmanas thousands of kine.
He then directed the presentation, according to due rites, of offerings to those night-ranging beings (who live with Mahadeva). Surcharged, as it were, with the scent of Dhupas, and filled with the fragrance of flowers, that region, sacred to the deity of deities, O king, became highly delightful. Having performed the adoration of Rudra and of all the Ganas, the king, placing Vyasa ahead went towards the place where the treasure was buried. Once more adoring the Lord of riches, and bowing to hiin with respect and saluting himn properly, with various kinds of flowers and cakes and Krishara, having adored those foremost of gems, viz., Shankha and Nidhi and those Yakshas who are the lords of gems, and having adored many foremost of Brahmanas and caused them to utter blessings, the king gifted with great power, strengthened by the energy and the auspicious benedictions of those Brahmanas, caused that spot to be excavated. Then numerous vessels of various and delightful forms, Bhringaras, Katahas, Kalasas, Bardhamanakas, and innumerable Bhajanas of beautiful forms, were dug out by king Yudhishthira the just, The wealth thus dug out was placed in large has Karaput (wooden chests united with each other by chains or cords, and carried by bullocks or camels) for protection.
A portion of the wealth was caused to be carried upon the shoulders of men it stout balances of wood with baskets slung like scales at both ends. Indeed, O king, there were other methods of conveyance there for carrying away that wealth of the son of Pandu.
There were sixty thousands of camels, and a hundred and twenty thousand horses, and of elephants, O king, there were one hundred thousand.
Of cars there were as many, and of carts too as many and of she elephants as many. Mules and men were of unlimited number.
That wealth which Yudhishthira caused to be dug out was even so much. Sixteen thousand coins were placed on the back of each camel; cight thousand on each car; and twentyfour thousand on each elephant.
Having loaded these vehicles with that wealth and once more adoring the great deity Shiva, the son of Pandu started for the city of Hastinapur, with the perinission of the Islandborn Rishi, and placing his priest Dhaumya in the van. That foremost of men, viz., the royal son of Pandu, made short marches of four miles every day.
That powerful army, o king, afflicted with the weight they bore, returned, carrying that wealth, towards the capital, phasing the hearts of all those perpetuators of the Kuru-race.
Markandeya said : Continuously meditating upon that wonder, which the woman had told and reproaching himself very often, he appeared as if he was a criminal.
Thus meditating upon the fine way of virtue, he said, I should, indeed, respectfully agree to her speech; and, therefore, go at once to Mithila.
Surely there lives in that city a fowler, who possess a soul under complete control and who also is thoroughly versed in the principles of morality. This day I will go to him, who possesses wealth of asceticism in order to ask him about the principles of morality.
Thus meditating in his mind and relying upon the statement of the woman, which was ensured by her knowledge of the death of the female crane, as also by her happy discourse bearing upon the principles of virtue, he (Kaushika), being filled with curiosity.
(He) departed to Mithila and crossed over forests, villages and cities. Then at last he came to Mithila, which was governed by king Janaka. The city was decorated with the flags hoisted by men of various creeds. It was echoed with the sound of sacrifices and festive celebrations. Also the city looked most beautiful.
Having entered that beautiful city, he saw that it was adorned with magnificent porches, buildings and splendid palaces, and protected on all sides by lofty walls and also filled with numberless cars.
The city was traversed by several broad roads, lined with innumerable shops. It was also covered over with innumerable horses, cars, elephants and warriors.
The Brahmana saw the town full of men, who were enjoying health and cheer and were always engaged in the celebration of festivities; as also he saw there various other things.
Having entered the city, he searched after the virtuous Fowler. Some regenerate persons pointed out to him the place, where he repaired and saw the Fowler seated in the midst of a butcher's yard.
The twice-born person stood at a distant corner; for the fowler, devoted to asceticism, was then selling venison and the flesh of the buffalo; and a large number of buyers gathered round him in right earnest.
Understanding that the twice-born one had come to him, he (fowler) suddenly got up from his seat and went to the place, where the Brahmana was standing in seclusion.
The Fowler said: O virtuous one, O foremost of the regenerate ones, I salute you. You are welcome! I am the fowler. Indeed, be you happy! Command me what I will do for you.
The words, that a woman told to you, viz., you go to Mithila, are all known to me. I know also with what object you have come here.
Hearing these words of his, the Brahmana became greatly astonished. The regenerate person went on meditating-Oh! this is the second marvel!
The fowler then addressed the Brahmana, saying-Indeed, you are now staying at a place, that is not at all proper for you. O holy one, O faultless one, should you like, let us go to my own abode.
Markandeya said : The Brahmana, highly gratified, addressed him, saying, "So be it". Making the Brahmana proceed before him, he (fowler) departed towards his own abode.
Having entered his beautiful abode, he honoured him with a seat. Accepting the water that was given to him for washing the feet and face, the foremost of the regenerate ones.
Seated himself at his ease. Thereupon he addressed the fowler, saying, "It appears to me that this business is not really suitable to you. O father, I greatly regret that you should adopt such a dishonourable profession",
The Fowler said: This profession belongs to my race; and it has descended to me from my father and grandfather. O twice-born one, do not be sorry for the reason of my adopting the profession that belongs to my own family.
Fulfilling the duties of my own trade, to which I am already destined by the creator, I carefully devote myself, O best of the regenerate ones, to the service of my superiors as well as the old men.
I always speak the truth; and I never envy other persons. As also I give away to the best of my power; and live upon what is left after the service of the gods, the guests and my own dependents.
I never speak evil of anything; neither I hate anything, however great. O best of the twiceborn persons, the actions done in the past existence always follow the doer.
In this world the chief professions of men are agriculture, the rearing of cows and trade. But in the next world, the acquaintance in ethics and the three special branches of knowledge (the three Vedas) prove most conducive.
Service of other three classes has been the fixed duty of the Shudra. Agriculture has been fixed for the Vaishyas; and fighting has been ordained for the Kshatriyas. The vow of Brahmacharya, devotion, repetition of the mantras and truthfulness are always to be observed by the Brahmanas.
The king should govern, in accordance with the dictates of virtue, the subjects, who always stick to their fixed profession. He should also appoint men to their own profession, who have really fallen from it.
The king should always be feared by his subjects; because he is their lord. The kings, again, should check their subject, who has gone away from his fixed profession, even as they restrain the deer by the arrows.
O twice-born sage, O best of the Brahmanas, there is none here in the kingdom of king Janaka, who has fallen from his ordained duties. In fact, all the four classes strictly follow their respective duties.
Janaka is such a king that, even if his son be a cruel and a criminal one, he puts him under punishment. But he never inflicts penalty upon the virtuous.
With the assistance of the spies appointed by him, he casts a virtuous look upon all things. O best of the regenerate ones, prosperity, kingdom and the power of inflicting punishment rest with the Kshatriyas.
Indeed, the kings, practising their own special virtues, crave for immense prosperity. In fact, the king is the preserver of all the four classes.
O regenerate one, I never slay the hogs and buffaloes myself. They are slain by others. O twice-born sage, only I always sell their flesh afterwards.
I never eat flesh myself. Really I have an intercourse with my wife during her season. O twice-born one, I always fast during the day and eat only during the night.
A person, being born bad, may be of good character. Again, he may turn out virtuous, even if he be a slayer of animals by birth or profession.
Virtue diminishes in strength on account of the misconduct of the kings, and sin becomes predominant. Thereon the subjects grow less.
Then also the formidable monsters, dwarfs and those, who have crooked backs and wide heads and those, who have lost the power of procreation, the dead and blind persons as also those, who have their eye-sight paralysed, begin to take birth.
In consequence of the criminality of the rulers of the earth, the subjects undergo continuous harms. But Janaka is such a monarch, that he looks upon his subjects with virtuous eyes.
He is ever kind to all his subjects, who perform their fixed duties. As for myself, those who praise me or those men who blame me, all of them I satisfy with deeds well done.
But those kings, who lead their lives in the strict observance of their duties and are ever busy (in the performance of honest deeds) and who can bear austerity and possess smartness and promptitude, never depend upon anything for their support.
Giving away food incessantly to the best of one's power, patience and firm belief in virtue, necessary regard for all creatures always, these virtues are present only in that person, who has wholly abandoned the world (the worldly pleasures); but in none else.
One should do away with falsehood. He should render good to all without being asked. He should never forsake virtue out of lust or anger or malice.
One should not express unnatural joy at good fortune or succumb under calamities. He should not grow dispirited, when overpowered by poverty or forsake his virtue when so overpowered.
If on a certain occasion one commits a wrong, he should not commit it again. One should direct his soul to what contributes to the happiness of others.
There should be no wrong over wrong; rather one should deal honestly. The sinful person, who desires to commit a crime, is slain by himself.
By committing a crime one becomes wicked and dishonest. Those who consider that there is no virtue or those, who laugh at the pure and good, these vicious men undoubtedly find decay in the long run. The wicked person daily grows flatulent, even as the leather bag inflated with wind.
The ideas of those, who are destitute of all sensibilities and who also are most worldly, are worthless. The inner soul points him out (as a fool), even as the sun discovers all features during the day.
The fool cannot shine in this world only by praising himself. Rather the learned man, even if he be dirty and anointed, shines gloriously in this world.
He never speaks ill of any one; nor does he utter his own praise. No person is found on earth, who shines with all the excellent qualities.
The person, who repents for his sins, is freed from them. If one declares that he would not commit the sin again, he is delivered from committing a second one.
O best and foremost of the Brahmanas, he may also be saved from sin by the performance of any one of the ordained acts. O Brahmana, this is Shruti, which may be referred to as one this relating to virtue.
A person, who was formerly virtuous, having committed sins out of ignorance, can destroy those sins afterwards. O monarch, the virtue of persons shines again (drives off all sins), if sins are committed out of mistake.
After having committed a sin, one should consider that he is no longer a man. The gods behold his sin, as also the monitor that is within him.
The person, who with piety and without detestation, hides the faults of the honest, like holes in his own garment surely desires to provide for the means of salvation.
After having committed the sin, if a person really seeks salvation, he is delivered from all his sins, even as the moon looks bright after it has come out of the clouds.
Thus seeking salvation, a man is freed from all his sins, even as the sun, upon rising, displays its lustre after it has driven off all darkness.
O best of the twice-born ones, do you know that temptation forms the ground-work of all sins. Men, that are destitute of enough of knowledge, having been given to temptation, commit sins.
Sinful persons hide themselves under the guise of virtue, even as the wells remain undiscovered on account of the grasses growing over and covering them. The selfcontrol, which they seem to possess, their holiness, their speeches regarding virtue, all these are witnessed in them. But good behaviours are hardly found in them.
Markandeya said : Indeed, that greatly wise Brahmana asked the virtuous flower, saying, "O foremost of men, how shall I know the the virtuous behaviours?"
O best of virtuous persons, you are blessed! I desire to hear this from you. O lofty-minded one, O Fowler, tell me the details of it truly.
The Fowler said : O foremost of the regenerate ones, sacrifice, gift, austerity, the study of the Vedas and truthfulness, these five holy things are always noticed. in . virtuous conduct. over
Having control desires, anger, haughtiness, avarice and wickedness, those who take pleasure in virtue because it is virtue, are, in the opinion of the honest and wise, really reckoned to be virtuous.
Those persons who perform sacrifices and are ever devoted to the study of Vedas, have no behaviours other than what are practised by the virtuous. Indeed good behaviours form the second attribute of the pious.
O Brahmana, rendering services to the superiors, truthfulness, worthlessness and gift, these four are ever present in those, who are really virtuous.
Once can wholly obtain credit by directing the heart towards virtuous behaviours. This he gains only be practising the above four; Otherwise to gain this becomes impossible.
Truth constitutes the essence of the Vedas. Control over passions constitutes the essence of truth. And self-denial (refraining from the worldly enjoyments) forms the essence of selfcontrol. These attributes are always present in a virtuous conduct.
Those persons, who, being intelligent and full of delusions, hate these virtues, surely tread in the sinful path. The men who follow them fall in the abyss of decay.
They, who are virtuous and are devoted to the observance of the vows, to the Shrutis and to self-denial; and they who have ascended the paths of virtue and are engaged in speaking truth and observing virtues;
They, who are endued with the virtuous behaviours; they, who follow the orders of the preceptors; and they, who minutely observe the import of the scriptures, obtain the highest intelligence.
Forsake the atheists, who are notorious, wicked and always entertain cruel ideas. Take shelter under knowledge and always worship those, that are virtuous.
By means of the boat of endurance you cross over that river, which is replete with such creatures as the desires and temptations. Its waters are the fine senses and the shoals found therein are the successive births.
As great is virtue or as it consists in the practice of intelligence and yoga, it looks very beautiful, when acquired and added to a virtuous behaviour, like the dye on a white garment.
Absence of malice and truthfulness are most beneficial to all creatures. Absence of malice constitutes the chief virtue, which, again, is founded upon truth. Indeed, all our desirabilities find their scope, when they are all based upon truth.
Truth is the supreme virtue, which is specially adopted by the the pious. Good behaviour forms the peculiar virtue of the honest and the wise. Those, that are holy, possess good conduct.
Every creature frames principles of his own according to his inherent tendency. The vicious man, who can not restrain his own self, becomes subject to these vices, viz., desires, wrath and others.
It is an immortal maxim that justice constitutes virtue. The virtuous say that evil behaviours constitute sin.
Those men are reckoned to be virtuous, who never show wrath, pride or haughtiness and malice or whose conduct is ever marked by simplicity and quiet due.
Those again, are said to possess virtuous conduct, who carefully follow the rites laid down in the three Vedas; who are holy; who possess piety and sacred character; who serve the superiors; and who also have the power of restraining the self.
The actions and behaviours of those great men are difficult of acquisition. The sins of those men, who are made pure by means of their own actions, die out of themselves.
This pious behaviour is most wonderful, ancient, inchangeable and eternal. The wise men's who with sanctity lead a virtuous life secure heaven.
The holy men, who are atheists, as also who are unaustentatious and who are respectful towards the degenerate persons and who, again, are familiar with the holy rites, are deserved to live in heaven.
The explanation of virtue is threefold. The first is called the supreme virtue, which is inculcated in the Vedas. The second is what is laid down in Dharmashastras. The third is called the honest behaviour, which is observed by the pious.
Crossing over (the ocean of) knowledge, the performance of ablutions in the places of pilgrimage, forgiveness, truthfulness, simplicity, sacredness are the characteristics of virtuous conduct.
Those who, are king to all creatures and who are never malignant and who never speak ill of anybody, are always dear to the twice-born ones.
Who are familiar with the results of good or evil actions, are reckoned by the wise to be virtuous. Again, those who are just and virtuous and well disposed towards all and who are honest and have obtained heaven, who possess sacred characters and constantly tread in the path of virtue.
Who are liberal in gifts and unselfish, who show favour to the distressed and who are revered by all, who possess the wealth of knowledge, who are devotees and who are kind to all creatures, are virtuous according to the honest and wise.
The persons, who are charitable, secure prosperity in this world and abodes of happiness, in the next. The virtuous men, if approached and solicited by the honest and wise, give away alms to them with the best of his power, even at the denial of the comforts of his wife and dependents. Looking to their own interest and having an eye upon virtue and the ways of the world.
The men, who thus practise virtue, obtain the greatest amount of virtue through eternal ages. Persons, who possess the attributes of truthfulness, abstention from injuring others, modestly and simplicity and who are not malicious and proud, who are mild and selfsacrificing, who have self-control and forbearance, intelligence and patience, who are kind towards all creatures and who are free from desires and malice, are said to be the witnesses of the world.
These three are reckoned to constitute the highest way of the pious, viz., a man must not offend anybody. He must be charitable. Also he must speak the truth always. Those great men of highest virtue.
Who are kind on all occasions and who are filled with compassion, obtain the greatest contentment and ascend the superior path of virtue; and whose acquisition of virtue is most certain.
Harmlessness, forgiveness, peacefulness, contentment, agreeable speech, giving away passions and excitements, the service of the virtuous characters and actions performed in accordance with the dictates of the Shastra constitute the superior path of the honest and the wise.
Those who constantly follow the path of virtue and daily worship the virtuous, can ascend the palace of knowledge. It is they only who are freed from that greatest terror (rebirth). O best of Brahmanas, it is they only who have the power of observing the several aspects of human nature.
O foremost of Brahmanas I have thus related to you all about the virtuous as well as the vicious, behaviours according to my own knowledge or as I have heard on the matter. O Brahmana, O foremost of the twice-born ones, I have done justice to the subject of virtuous conduct, which I had introduced.
Yudhishthira said If a person, after having given dower for a maiden, goes away, how should the maiden's father or other kinsmen who can bestow her, act? Do tell me this, O grandfather?
Bhishma said Such a maiden, if she be the daughter of a sonless and rich father, should be maintained by the father. Indeed, if the father does not return the dower to the kinsmen of the giver, the maiden should be considered as belonging to the giver of the dower.
She may even raise children for the giver by any of those means that are laid down in the scriptures. No person, however, can marry her according to due rites.
Commanded by her father, the princess Savitri had in days of old chosen a husband and united herself with him. This act of hers is praised by some; but others, conversant with the scriptures, condemn it'.
Others who are righteous have not acted thus. Others maintain that the conduct of the righteous should ever be considered as the foremost evidence of duty or morality.
Upon this subject, Sukratu, the grand son of the great Janaka, the king of the Videhas, has declared the following opinion.
There is the wellknown injunction of the scriptures that women can enjoy freedom at any period of their life. If this were not the path of the virtuous, how could this scriptural saying exist? As regards the pious, therefore, how can there be any question or doubt about it? How can people condemn that saying by choosing to conduct themselves otherwise?
The impious violation of eternal practice is considered as the practice of the Asuras. We never hear of such practice in the conduct of the ancients.
The relationship of husband and wife is very subtile. It is different from the natural relationship of male and female which consists only in the desire for sexual intercourse. This also was said by ihe king of Janaka's race.
Yudhishthira said Under what authority is the property of men inherited (by others when they happen to have daughters)? As for her father the daughter should be considered the same as the son.
Bhishma said The son is even as one's own self, and the daughter is like the son. How, therefore, can another take the riches when one lives in his ownself in the form of his daughter?
Whatever is the own property of the mother, is due to the maiden daughter. If the maternal grandfather happens to die without leaving sons, the daughter's son should inherit it.
The daughter's son offers funeral cakes to his own father and the father of his mother. Hence, for the ends of justice, there is no difference between the son and their daughte son.
When a person has got only a daughter and she has been invested by him with the position of a son, if he then happens to have a son, such son shares the inheritance with the daughter. When, again, a person has got a daughter and she has been invested by him with the position of a son, if he then happens to take a son by adoption or purchase, then the daughter is considered superior to such son.
In the following case I do not see any reason why the daughter's son should be considered as the proper heir. The case is that of the daughter who has been sold by her father. The sons born of a daughter who has been sold by her sire for actual price, belong exclusively to their father. Such sons can never belong, even as daughter's sons, to their maternal grandfather on account of his having sold their mother for price and lost all his rights in or to her by that deed.
Such sons, again, become full of malice, impious in conduct, the misappropriators of other people's riches, and full of deceit and cunning. Having originated from that sinful form of marriage called Asura, the offspring becomes wicked in conduct.
Persons acquainted with ancient history, conversant with duties, devoted to the scriptures and firm in maintaining the restrictions therein laid down, recite in this connection some verses sung in days of yore by Yama.
That man who acquires riches by selling his own son, or who bestows his daughter after accepting a dower for his own livelihood, has to sink in seven dreadful hells one after another, known by the name of Kalas. There that wretch has to feed upon sweat and urine and stools during that period.
In that form of marriage which is called Arsha, the person who marries has to give a bull and a cow and the father of the maiden accepts the gift. Some characterise this gift as a dower (or price), while some are of opinion that it should not be considered in that light. The true opinion, however, is that a gift for such a purpose, be it of small value or large, should, O king, be considered as dower or price, and the bestowal of the daughter under such circumstances should be considered as a sale.
Despite the fact of its having been practised by a few persons it can never be taken as the eternal practice. Other forms of marriage are seen, practiced by men, such as marrying girls after carrying them away by force from amidst their kinsmen.
Those persons who have sexual intercourse with a maiden, by force are considered as perpetrators of sin. They have to sink in darkest hell.
Even a human being who is not a relation of blood should not be sold. What need then be said of one's own child? With the riches that is acquired by doing sinful deeds, no meritorious deed can be performed.
Vaishampayana said Seeing those kings-lords of Earth-all conversant with the Vedas, arrive, king Yudhishthira, addressing Bhimasena, said, O chief of men, let proper honors be paid to these kings who have come, for these foremost of men are all worthy of the highest honors.
Thus addressed by the illustrious king Yudhishthira, Pandu's son Bhiinasena of mighty energy did as he was ordered, assisted by the twins.
The foremost of all men, viz., Govinda, came there, accompanied by the Vrishnis, and with Baladeva in the van.
He was accompanied by Yuyudhana and Pradyumna and Goda, and Nishatha and Shamba and Kritavarman.
The powerful car-warrior Bhima offered them the most respectful adoration. Those princes then entered the palaces, adorned with gems, which were assigned to them.
At the end of a conversation he ad with Yudhishthira, the destroyer of Madhu referred to Arjuna who had been emaciated on account of many fights.
The son of Kunti repeatedly asked Krishna, that chastiser of enemies, about Arjuna. To Dharma's son, the lord of all the universe began to speak about Jishnu, the son of Shakra.
O king, a confidential agent of mine living in Dwarka came to me. He had seen Arjuna, that foremost of Pandu's sons. Indeed, the latter has been very much emaciated with the fatigue of many battles,
powerful monarch, that agent of mine inforned me that the mighty-armed hero is very near to us. You begin to celebrate your Horse-Sacrifice.
Thus addressed, king Yudhishthira the just said him, By good luck, O Madhava, Arjuna comes back safely!
I wish to ascertain from you, O delighter of the Yadavas, what has been said in this matter by that mightiest of heroes amongs the sons of Pandu!
Thus addressed by king Yudhishthira the just, the lord of the Vrishnis and the Andhakas, that foremost of eloquent men, said these words to that inonarch of righteous soul, My agent, reported the words of Partha thus to me, O great king, Yudhishthira, O Krishna, should be told these words of mine when the time comes!
O chief of the Kauravas, many kings will come (to your sacrifice)! When they arrive, high honours should be paid to them. This would, indeed, be worthy for us.
O giver of honours, the king should further be informed at iny request that he should do what is necessary for preventing a distinction similar to what occurred at the time of presenting the Arghya (on the occasion of the Rajasuya-Sacrifice). Let Krislina also approve of this. Let not, O king, through the ill-feeling of kings, the people be destroyed.
My man further reported, o king, these words of Dhananjaya, Listen as I repeat them.
O monarch, the king of Manipura, my dear son Babhruvahana, will come at the sacrifice.
Do you honour him duly for my sake, O powerful one, he is always attached and deeply devoted to me.
Hearing these words, king Yudhishthira the just approved of them and said as follows.
Nobody in this world does good to another. Nobody makes gifts to others. All persons are seen to act for their own selves.
People are seen to abandon their very parents and their uterine brothers when these cease to love them. What need be said then of relatives of other grades.
Gifts a distinguished person and acceptance of the gifts made by a distinguished person both produce equal merit. Of these two acts, however, the making of a gift is superior to the acceptance thereof.
to That wealth is gained by fair means and is multiplied by fair means, should be protected with care for the sake of acquiring virtue. This is an accepted truth.
One desirous of gaining virtue, should never gain riches by means involving injury to others. One should perform his acts according to his power, without zealously seeking riches.
By giving water, whether cold or heated by fire, with a devoted mind, to a (thirsty) guest, according to the best of his might, one acquires the merit of the act of giving food to a hungry man.
The great Rantideva acquired success in all the worlds by adoring the ascetics with offerings of only roots and fruits and leaves.
The royal son of Shaivi also acquired the highest regions of happiness by having pleased the Son-god along with his companion with offerings of the same sort.
All men, by being born, become indebted to gods, guests, servants, Pitris, and their own selves. Every one should, therefore do his best for satisfying those debts.
One frees oneself from his debt to the great Rishis by studying the Vedas. One satisfies his debts to the gods by celebrating sacrifices. By performing the rites of the Shraddha one satisfies the debts to the Pitris. One satisfies the debt to his fellow men by doing good to them. son son
One satisfies the debts he owns to one's own self by listening to Vedic recitations and reflecting on their meaning, by eating the remnants of sacrifices, and by supporting his body. One should duly perform all the acts, from the beginning, that he owes to his servants.
Through shorn of wealth, men are seen to attain to success by great exertions. Ascetics by duly adoring the gods, and by duly pouring libations of clarified butter on the sacred fire, have been seen to acquire ascetic success.
Richika's became the of Vishvamitra. By worshipping the gods who have shares in sacrificial offerings, with Riches, (he acquired success in after life).
Ushanas became Shukra by having pleased the god of gods. Indeed, by singing the praises of the goddess (Uma), he sports in the sky, in the great effulgence.
Then, again, Asita and Devala, and Narada and Paravata, and Kakshivat, and Jamadagni's son Rama, and Tandya possessed of purified soul, and Vashishtha, and Jamadagni, and Vishvamitra, and Atri, and Bharadvaja, and Harishmashru, and Kundadhara, and Shrutashravas,-these great Rishis, by worshipping Vishnu with concentrated minds with the help of Richs, and by penances, acquired success through the grace of that great god gifted with intelligence.
Many undeserving men, by worshipping that good god, won great distinction. One should not seek for advancement by committing any wicked or censurable deed.
That wealth which acquired by fair means is true wealth. Fie on that wealth however, which is acquired by unfair means. Virtue is eternal. It should never, in this world, be renounced from desire of riches.
That pious person who keeps his sacred fire and offers his daily adorations to the gods is considered as the foremost of righteous persons. All the Vedas, O foremost of kings, are established on the three sacred fires.
That Brahmana is said to possess the sacred fire whose acts exist in full. It is better to at once leave off the sacred fire than to keep it, abstaining from acts.
The sacred fire, the mother, the father who has begotten, and the preceptor, O foremost men, should all be duly attended and served with humility.
That man, who, renouncing all feelings of pride, humbly attends upon and serves them who are venerable for age, who is endued with learning and shorn of lust, who regains all creatures equally with an eye of love, who nas no riches, who is righteous in his acts, and who is shorn of the desire of inflicting any kind of injury, that truly respectable man is adored in this world by the good and pious.
Lomaharshana's son Ugrashrava Sauti, well-read in the Puranas, being present at the twelve years' sacrifice of Kulapati Shaunaka in the forest of Naimisha, stood before the Rishis in attendance.
Having read the Puranas with great pains he was very learned in them. Now with joined hands he addressed them thus, "What, Reverend Sirs, do you wish to hear? What am I to relate?"
The Rishis replied, "O son of Lomaharshana, we shall ask you and you will relate to us, who are anxious to hear, some excellent stories.
But noble Kulapati Shaunaka is now engaged in the room of the holy fire,
He knows the divine stories relating to the Devas and Asuras. He also knows the stories relating to men, Nagas and Gandharvas.
O Sauti, that Kulapati Brahmana is the chief in this sacrifice; he is able, faithful to his vows, wise and a master of the Shastras and Aranyakas.
He is truthful, a lover of peace, a Rishi of hard austerities and an observer of the ordained penances. He is respected by all of us and we should, therefore, wait for him.
When he will sit on the highly honoured seat for the preceptor, you will reply to what best of the twice born will ask you.
Sauti said: So be it. When the noble Rishi will be seated, I shall relate sacred stories relating to variety of subjects as I shall be asked by him.
The best of Brahmanas (Shaunaka) after having performed all his Prayers to Devas and the Pitris by offering water, came back to the place of sacrifice where Sauti was seated before the assembly of Rishis of rigid vows.
When Shaunaka was seated in the midst of Ritviks and Sadasyas (members) who also had come to their places, Sauti spoke as follows.
Sanjaya said Then engaged in depriving the heroes of their lives, the son of Arjuna resembled the Destroyer of all creatures snatching their lives out of them, at the time of the universal annihilation.
Endued with prowess equal to that of Shakra, that grandson of Shakra, namely Abhimanyu of infinite might, agitating your forces, appeared highly beautiful.
Then, O foremost of kings, entering into the very heart of the hostile army, that slayer of those best among the Kshatriyas, fell upon Satyashravas like a fierce tiger falling upon a deer.
When Satyashravas had thus been pounced upon, the other mighty car-warriors, with haste taking up various kinds of weapons, rushed against Abhimanyu.
'I shall meet him first, I shall meet him first'-boasting in this way, those foremost Kshatriyas then encountered Arjuna's son, out of a desire for slaying him.
Then beholding the divisions of those rushing Kshatriyas advance towards him, Abhimanyu met them, even like a whale meeting a shoal of small fishes in the sea.
Just as rivers never course back from the ocean they fall in, so no one among them who did not fly, returned back with his life, after having encountered Abhimanyu.
Then the ariny began to reel like a boat on the ocean, overtaken by a mighty tempest and having its crew afflicted with fear through the violence of the wind.
Thereafter the mighty Rukmaratha, a son of the ruler of the Madras, dauntlessly spoke these words, with a view to inspire confidence into the hearts of the panic-struck troops.
O heroes, you need not fear; Abhimanyu is nothing so long as I am here. For certain, I will capture him alive (today).
Having thus spoken that highly puissant hero rushed upon Abhimanyu, borne on a resplendent chariot duly furnished with the implements of war.
Piercing Abhimanyu on the breast with three shafts, he uttered his war-cry; and then again, he pierced him on the right and the left arms with three sharp shafts each.
But the son of Phalguna cutting off his bow, his right and left arms and his head graced with beautiful eyes and eye-brows, soon felled them on the earth.
Beholding Rukshmaratha the illustrious son of Shalya, who had promised to capture alive or consume Abhimanyu, slain by this latter.
Many princely warriors, 0 king, accomplished in smiting down and formidable in battle, all friends of Shalya's SOD (Rukshmaratha), came upon Abhimanyu, with their standards decked with gold, raised high.
Then those mighty car-warriors stretching their bows huge like palmyra trees, covered the son of Arjuna on all sides with showers of arrows.
Beholding Subhadra's heroic and invincible son encountered, single-handed as he was, by many brave, youthful, irate princes endued with skill acquired through practices and teaching and also beholding him covered with a shower of arrows (shot by his adversaries), Duryodhana became highly gratified; and thought Abhimanyu already a visitor of the mansion of Vivasvata's son (Death).
Within a wink's time, all those youthful princes, each shooting sharp shafts of various shapes and furnished with golden wings, intercepted the son of Arjuna from the view.
Then, O sire, we beheld Abhimanyu;s car and driver and his standard, covered with arrows, as if by flights of locusts.
Thereupon like an elephant pierced deeply, the son of Arjuna, deeply pierced with those arzows, became inflamed with rage; and he then invoked into existence, the Gandharva weapon and its consequent illusions, 0 Bharata.
This weapon was secured by Arjuna from the Gandharvas Tamburu and others, through bis ascetic austerities. Now Abhimanyu confounded his foes with that weapon.
He was then seen, O King, sometimes as a single individual, sometimes as a hundred and sometimes as a thousand. He then moved over the field, displaying his weapons, like a circle of fire.
Then, O king, confounding the kings hostile to him with the illusions caused by his car, his coat of mail and his weapons, he mangled, O king, their bodies in hundred pieces.
The vital breaths of living creatures were then snatched out of them by his arrows; and, O king, they reached the other world when their bodies fell down on earth.
The son of Phalguna with sharp broadheaded shafts, cut-off their bows, their steeds, their charioteers, their standards and arms with bracelets and also their graceful heads.
Like a grove of mango trees, five years old and on the point of bearing fruit, laid low by the tempest those hundred princes were slain and felled by the son of Subhadra.
Beholding those young and delicate heroes reared up with all possible care and resembling furious snakes of virulent poison, slain by the single-headed son of Subhadra, Duryodhana became filled with fear.
Then beholding his car-warriors, his elephants, his steeds and foot-soldiers, smashed, the enraged Duryodhana quickly rushed at Abhimanyu.
For a moment only a fierce battle raged between them, which virtually remained unfinished when your son, afflicted with arrows turned away from the field of battle.
Yudhisthira said Tell me, O grandfather, by adopting what sort of intelligence may a king, who has been divested of prosperity and crushed by Time's heavy bludgeon, still live on this Earth.
Regarding it is cited the old discourse between Vasava and Virochana's son Vali.
After having defeated all the Assuras, one day Vasava went to the Grandfather and joining his hands bowed to him and enquired after the whereabouts of Vali.
Tell me, O Brahman, where may I now find that Vali whose wealth continued undiminished even though he used to distribute it as largely as he wished.
He was the god of wind. He was Varuna. He was Surya. He was Soma. He was Agni that used to warm all creatures. He became water. I do not find where he now is. Indeed, O Brahmana, tell me where I may find Vali now.
Formerly, it was he who used to light up all the cardinal points and to set. Shaking off idieness, it was he who used to pour rain upon all creatures at the proper season. I do not now see that Vali. Indeed, tell me, O Brahman, where I may find that king of the Asuras now.
Brahman said You should not, O Maghavat, thus enquire after Vali now! One should not, however, speak a falsehood when he is questioned by another. I shall tell you the whereabouts of Vali.
O husband of Sachi, Vali may now have taken his birth among camels or bulls or asses or horses, and having become the foremost of his species may now be living in an empty room.
Shakra said 'If, O Brahman, I happen to meet with Vali in an empty room, shall I kill him or spare him? Tell me how I shall act!'
Brahma said 'Do not, O Shakra, injure Vali! Vali does not deserve death. You should, on the other hand, O Vasava, seek instruction from him about morality, O Shakra, as you wish,'
‘Thus addressed by the divine Creator, Indra travelled over the Earth, seated on Airavata in great splendour.
He succeeded in meeting with Vali, who, as the Creator had said, was living in an empty room, clothed in the form of an ass.
'You are now, O Danava, born as an ass living on chaff. This your birth is certainly a low one. Do you or do you not grieve for it?
I see what I had never seen before, viz., yourself brought under the control of your enemies, divested of prosperity and friends, and shorn of energy and prowess.
Formerly you used to march through the words, with your train consisting of thousands of carriages and thousands of kinsmen, and to move along, burning, everybody with your splendour and disregarding us all.
Considering you as their protector the Daityas lived under your sway! Through your power, the Earth used to yield crops without waiting for tillage. To-day, however, I behold you overtaken by this dire calamity! Do you or do you not grieve for this.
When formerly you used with pride beaming on your face, to divide on the eastern shores of the ocean your vast wealth among thy kinsmen, what then was the state of your mind?
Formerly, for many years, when shining with splendour, you used to sport, thousands of celestial damsels used to dance before you.
All of them were decorated with garlands of lotuses and all had companions bright as gold. What, O king of Danavas, was the state of your mind then and what is it now.
You had a very large golden umbrella set with jewels and gems. Fully forty-two thousand Gandharvas used in those days to dance before you.
In your sacrifices you had a very large stake made entirely of gold. On such occasions you used to give away millions and millions of kine. What, O Ditya, was the state of your mind then?
Formerly, engaged in sacrifice, you had gone round the whole Earth, following the rule of the hurling of the Shamya. What was the state of your mind then?
I do not now see that golden jar of yours, nor that umbrella of yours, nor those fans. I behold not also, O king of the Asuras, that garland which was given given to you by Grandfather.'
Bali said. 'You do not behold now, O Vasava, my jar and umbrella and fans. You do not see also my garland, that was given by the Grandfather.
Those valuable possessions of mine about which you ask are now buried in the darkness of a cave. When my time comes again, you will, forsooth, behold them again.
This conduct of yours, however, does not become your fame or birth. Yourself enjoying prosperity, you wish to mock me that am sunk in adversity.
They who acquired wisdom, and have won contentment therefrom, they who are of tranquil should, who are virtuous and good among creatures, never grieve in misery nor rejoice in happiness.
Guided, however, by a vulgar intelligence, you are bragging, O Purandara. When you will become like me you will not then give vent to speeches like these.'
Guided, however, by a vulgar intelligence, you are bragging, O Purandara. When you will become like me you will not then give vent to speeches like these.'
Sanjaya said King Yudhishthira the son of Kunti then welcoming the son of Devaki, that assuager of the grief of men, cheerfully addressed the following words to himसुखेन रजनी व्युष्टा कच्चित् ते मधुसूदन।
"Having you, O slayer of Madhu, passed the night in happiness? Are all your senseorgans, O undeteriorating one, as keen as ever?"
The son of Vasudeva also put similar questions to Yudhishthira. Then an orderly came there and said that other Kshatriya warriors were waiting to be ushered in.
Permitted by the king, the orderly introduced that influx of men, numbering it, Virat, Bhimasena, Dhristadyumna and Satyaki and the ruler of the Chedis, Dhrishtaketu the mighty car-warriors Drupada, Sikhandin, the twins Nakula and Sahadeva, Chekitana with the prince of the Kekayas. As also Yuyutsu of Kuru race and Uttamaujas of the Panchala tribe and Yudhamanyu and Subahu and the five sons of Draupadi.
These and many other Kshatriyas approached that best of Kshatriyas of illustrious fame; and they sat down on auspicious seats.
The two mighty heroes, Krishna and Yuyudhana, of illustrious souls and great effulgence, both sat on a single seat.
Thereafter king Yudhishthira, at the hearing of those assembled Kshatriyas, said these sweet words addressing that slayer of Madhu, who
Like celestials depending on the strength of the thousand-eyed (Indra), we relying on you alone, seek victory in battle and eternal happiness.
You, () Krishna, know all about the despoliation of our kingdom, our exile by the that, my enemy and also all the miseries we had to suffer.
O Lord of everything, O you who are merciful to all devoted to you, upon you rest all our happiness and even our existence, O slayer of Madhu.
O descendant of the Vrishni race, so do you manage heart may always rely on you and Arjuna's oath may remain inviolate.
Help us to cross this veritable ocean of grief and wrath. O Madhava, be you our raft today, as we desire to cross this ocean (of troubles).
A car-warrior desirous of slaying his adversary cannot, in battle, do that (to achieve his purpose) which, O Krishna, his driver can do, if this latter strides with due caution.
O mighty-armed Janardana, as you save the Vrishnis from all calamities, so also, it behoves you to save us from this impending ruin.
O you the bearer of the conch, the discus and the mace, do you save the sons of Pandu sunk in the deep and boatless Kurn ocean, by becoming even a boat to them.
Salutations unto you, the Lord of the foremost of celestials, the eternal one, the supreme destroyer, O Vishnu, O Jishnu, O Hari, O Krishna, O Vaikuntha and.O foremost of all male beings.
Narada had pronounced you to be that best and most ancient of sages viz., (Narayana), who accord boons, who wields the Sharnga bow and who are the foremost of all. Make, O Madhava, all these words true.
Thus spoken to in the midst of the assembly by the very virtuous king Yudhishthira, that most fluent speaker Keshava replied to the former, in a voice sonorous like the rumbling of clouds charged with rain.
Krishna said In all the worlds, including the regions of celestials, there is no such wielder of bow who can equal Dhananjaya the son of Pritha.
Endowed with energy, accomplished in the use of weapons, possessed of great prowess and might, ever brave in battle and wrathful and agile, he is the foremost of all men.
Moreover is youthful, of shoulders strong like those of the bull, of long-arms and mighty prowess; his gait resembles that of the lion itself. That handsome hero will slay all your enemies.
On my part, I shall so act as Kunti's son Arjuna may be able to consume the troops of Dhritarashtra's son, like raging conflagration.
even Even this very day, with the help of his arrows, Arjuna will compel that one of sinful acts, that mean-minded slayer of Subhadra's son viz., Jayadratha, to travel on a road from which no traveller ever returns.
The vultures, the hawks, the fierce jackals and other carnivorous animals, will today hold a feast on the flesh of that one.
O Yudhishthira, even if the Gods with Indra at their head today become the protectors of Jayadratha, yet, slain in the thick of the fight, he shall undoubtedly be borne to the capital of Death's domain.
The victorious Arjuna shall this day come to you, having slain in battle the ruler of the Sindhus. Dismiss the grief of your heart and free yourself of the fever of anxiety and O king, be you attended with prosperity!
Dhritarashtra said Describ: fully to me the ways of that intelligence by which this wilderness of duties may be safely crossed.
Vidura said “Having saluted the Self-create, I will obey your command by telling, you how the great sages speak of the wilderness of life.
A cretin Brahmana, living in the great world, found himself on one occasion in a large inaccessible forest abounding with beasts of prey.
It was full of lions and tigers and other animals looking like elephants, all of which were roaring aloud. Such was the view of that forest that Yama himself would be frightened.
Seeing the forest, the heart of the Brahmana was greatly agitated. His hairs stood erect, and other signs of fear manifested themselves, O destroyer of enemies.
Entering it, he began to run hither and thither, looking every side for finding out somebody whose shelter he might seek.
Wishing to avoid those terrible creatures, he ran about in fear. He could not go far away from them or free himself from their presence.
He then saw that terrible forest was surrounded with a net, and that a dreadful woman stood there, stretching her arms.
That large forest was also beset with many five-headed snakes of dreadful forms, tall as mountain summits touching the very sky.
Within it was a pit whose mouth was covered with many hard and strong creepers and herbs.
While wandering the Brahmana dropped into that invisible pit. He was entangled in those creepers that were interwoven with one another, like the large fruit of a jack tree hanging by its stalk. He remained there hanging with feet upwards and head downwards.
While in that state, he was visited by various other calamities. He saw a large and mighty snake within the pit. He also saw a gigantic elephant near its mouth.
The elephant, was dark coloured and had six faces and twelve feet. And the animal gradually approached that pit overgrown with creepers and trees.
About the twigs of the tree which was at the mouth of the pit. moved about many bees of dreadful forms, engaged from before in drinking the honey gathered in their comb.
They repeatedly desired, O foremost of Bharata's race, to taste that honey which though sweet to all creatures could, however, attract children only. was not
The honey (in the comb) fell in many gets below. The person who was hanging in the pit continually drank those jets.
Drinking that honey in such a pitiable condition, his thirst, however, appeased. Unsatiated with repeatedly drinking the same the person desired for more.
Even then, O king, he could not give up hopes of life. Still, the man expected to live. A number of black and white rates were eating away the roots of that tree.
There was fear from the beasts of prey, from that dreadful woman on the outskirts of that forest, from that snake at the bottom of the well, from that elephant near its top, from the fall of the tree brought about by the rats, and lastly from those bees flying about for drinking the honey.
He lived in that condition, deprived of his senses, in that forest, never losing at any time the hope of continuing his life.”
Janamejaya said You should, O learned Brahmana, tell me what was next done by Yudhishthira the mighty-armed son of Dharma after he had regained his kingdom.
You should tell me also, O Rishi, what the heroic Hrishikesha, the supreme lord of the three worlds, did after this.
Hear me, O king, as I narrate fully, O sinless one, what the Pandavas, headed by Vasudeva did after this.
Having regained his kingdom, O monarch, Kunti's son Yudhishthira made each of the four orders of men perform their respective duties.
The (eldest) son of Pandu gave a thousand great Brahmanas of the Snataka order a thousand gold coins each.
He then pleased the servants who were dependent on him and the guests who came to him, including persons who were undeserving, by satisfying their wishes.
He gave to his priest Dhaumya kine in thousands, and immense wealth and gold and silver and dresses of various kinds.
O monarch, the king treated Kripa like a preceptor. Ever observing vows the king continued to honour Vidura highly.
That foremost of charitable men satisfied all persons with presents of food and drink and dresses of various kinds and beds and seats.
Having restored peace to his kingdom the highly illustrious king, O best of monarchs, paid due honours to Yuyutsu and Dhritarashtra.
Placing his kingdom at the disposal of Dhritarashtra, of Gandhari, and of Vidura, king Yudhishthira spent his days happily.
Having pleased everybody, including the citizens, in this way, Yudhishthira, O foremost of Bharata's race, approached with joined hands the presence of the great Vasudeva.
He saw Krishna, of the hue of a blue cloud, seated on a large sofa bedecked with gold and gems.
Clad in yellow silk robes and adorned with celestial ornaments, his person shone effulgent like a jewel set on gold.
His bosom adorned with the Kaustubha gem, he shone like the mountain with the rising Sun.
There was no equal of his beauty in three worlds, Approaching the great one who was an incarnation of Vishnu, king Yudhishthira addressed him sweetly and smilingly saying,-'O foremost of intelligent men, have you passed the night happily?
O you of unfading glory, have all your faculties been fully invigorated? O foremost of intelligent persons, is it all right with your understanding?
We have regained our kingdom and the whole Earth has come under our sway, O divine lord, through your favour, O refuge of the three worlds and, O you of three steps. Through your favour we have gained victory and obtained great fame and have not transgressed the duties of our order.'
The divine Krishna did not speak a single word to that chastiser of enemies, king Yudhishthira, for he was then rapt in meditation.
Utatthya said If the god of the clouds pours rain in season and the king acts virtuously, the prosperity that comes keeps the subjects in happiness.
That washerman who does not know how to wash away the dirt of cloth without destroying its dye, is very unskilful in his profession.
That person among Brahmanas Kshatriyas or Vaishyas who, having deviated from the proper duties of his caste, has become a Shudra, is truly to be compared to such a washerman.
Menial service is the duty of the Shudra; agriculture is that of the Vaishya; the science of punishment of the Kshatriya and Brahmacharya, penances, Mantras, and truth, belong to the Brahmana. or
That Kshatriya who knows how to correct the wrong-doings of the other castes and to wash them clean like a washerman, is really their father and deserves to be their king.
The various cycles called Krita, Treta, Dvapara, and Kali, O foremost of Bharata's race, all depend on the conduct of the king. It is the king who makes the cycles.
The four castes, the Vedas, and the duties of the four modes of life, all suffer from confusion and weakness when the king becomes heedless.
The three kinds of fire, the three Vedas, and sacrifices with Dakshina, all disappear when the king becomes careless.
The king is the creator of all creatures, and is their destroyer. That righteous king is regarded as the creator, while the sinful one is regarded as the destroyer.
The king's wives, sons, kinsmen, and friends, all become unhappy and grieve when the king becomes careless.
Elephants, horses, kine, camels, mules, asses and other animals all lose their vigour when the king becomes sinful.
It is said, O Mandhatri, that the Creator created Power for for protecting Weakness. Weakness is, really, a great being, for every thing depends upon it.
All creatures adore the king. All creatures are the children of the king. If, therefore, O monarch, the king becomes unrighteous, all creatures meet with ruin.
The eyes of the Weak, of the Muni, and of the venomous snake, should be considered as unbearable. Do not, therefore, meet the Weak as you would do an enemy.
You should regard the Weak as being subject to humiliation. Take care that the eyes of the Weak do not burn you with your kinsmen.
In a family scorched by the eyes of the Weak, no children are born. Such eyes burn the family to its very roots. Do not, therefore, treat the weak inimically.
Weakness is more powerful than even the greatest Power, for that Power which is scorched by Weakness is absolutely rotted out.
If a person, who has been humiliated or struck, fails, while crying for help, to get a protector, divine punishment over takes the king and brings about his fall.
Do not, 'O sire, while excersing Power, take wealth from the Weak, Take care that the eyes of the Weak do not burn you like a burning fire.
The tears shed by weeping men afflicted with falsehood kill the children and animals of those that have uttered those lies.
Like a cow a sinful act does not yield immediate truits. If the fruit is not seen in the perpetrator himself, it is seen in his son or in his grand-son or daughter's son.
When a Weak person fails to find a protector the great rod of divine punishment overtakes the king.
When all the subjects of a king are compelled by distress to live like Brahmanas, by begging, such mendicancy brings destruction upon the king.
When all the officers of the king living in the provinces unite together and act unfairly, the king is then said to bring about a state of unredeeming evil upon his kingdom.
When the officers of the king extort money, hy unfair mean, or acting from lust or avarice, from persons pitcously praying for mercy, a great destruct' on, jorsooth, be.ails the king.
A huge tree, just growing, assumes large proportions, Numberless creatures then come and seek its shelter. When, however, it is cut down or burnt, those who had taken its shelter become all houseless.
When the denizens of a kingdom perform pious acts and all religious rites, and praise the good qualities, of the king, the latter acquires riches. When, however, the residents, out of ignorance forsake righteousness and act unrighteously, the king suffers from misery.
When sinful men of known acts are allowed to move among the righteous, Kali then overtakes the kings of those kingdoms. When the king punishes all wicked people, his kingdom prospers.
Forsooth, the kingdom of that king certainly prospers who honours his ministers and employs them in policy and in battles. Such a king enjoys the wide Earth or ever.
That king who duly honours at good acts and good speeches acquires great merit.
The enjoyment of good things with others, paying proper honours to the ministers, and subjugations of persons who are proud of their strength, are the great duty of a king.
Protecting all men by words, body, and deeds, and never forgiving even his offending son himself, form the duty of the king.
The maintenance of the Weak by sharing with them the things he has and thereby increasing their strength, form the duty of the king.
Protection of the kingdom, extermination of robbers, and conquest form the duty of the king.
Not to forgive a person, however dear if he has committe an offence, by act or word, forms the duty of the king.
Protecting those who seek refuge with him as he would protect his own children, and never depriving one of the honours to which he is entitled, form the duty of the king.
Adoring the gods, with devotion in sacrifices completed by presents, and subduing lust and envy, from the duty of the king.
Wiping the tears of the distressed, the helpless, and the old, and filling them with joy, form the duty of the king.
Advancing friends, weakening enemies, and honouring the good, form the duty of the king.
Cheerfully adhering to truth, always making presents of land, entertaining guests, and maintaining dependents, form the duty of the king.
That king who favours those who deserve favours, and punishes those who deserve chastisement, acquires great merit both here and hereafter.
The king is Yama himself. He is, O Mandhatri, the god (incarnate) to all righteous persons. By controlling his senses he acquires great riches. By not subduing them he commits sin.
Paying proper honours to Ritwijas and priests and preceptors, and doing them good, form the duty of the king.
Yama governs all creatures without any distinction. The king should imitate him in his conduct by restraining all his subjects duly.
The king is said to resemble the Thousandeyed (Indra). O foremost of men, that which is regarded by the king as Righteousness is accepted as such by all.
You should diligently cultivate forgiveness, intelligence, patience and the love of all creatures. You should also determine the strength and weakness of all men and learn to distinguish between right and wrong.
You should behave properly towards all creatures, make gifts, the utter agreeable and sweet words. You should maintain the residents of your city and the provinces in happiness.
A king, who is not clever, can never protect his subjects. Sovereignty, O sire, is a very heavy burden.
Only that king who is endued with wisdom and courage, and who is a master of the science of punishment, can protect a kingdom. He, on the other hand, who is devoid of energy and intelligence, and who is not versed in the great science, cannot bear the burden of sovereignty.
Helped by ministers of beautiful features and good birth, clever in business, devoted to their masters, and highly learned, you should examine the hearts and acts of all men including the very hermits.
Behaving thus, you will be able to learn the duties of all orders of men. This will help you in observing your own duties whether when you are in your country or when you go to other kingdoms.
Amongst these three objects, viz., Virtue, Profit, and Pleasure, Virtue is the foremost. He, who is of virtuous soul, acquires great happiness both here and hereafter.
If men are treated with honour, they can abandon their very wives and sons. By winning over good men, by gifts, sweet words, carefulness, and purity of conduct, a king may acquire for himself great prosperity. Do not, therefore, O Mandhatri, be negligent of these qualities and acts.
The king should never neglect to look after his own weak points as also after those of his foes. He should act in such a way that his enemies may not be able to discover his weak points, and he should himself assail them when theirs are seen.
In this way Vasava, and Yama, and Varuna and all the great royal sages have acted. Do you follow the same conduct.
Do you, O great king, follow the conduct of those royal sages. Do you soon, O foremost of Bharata's race, follow this heavenly road.
The gods, the Rishis, the Pitris, and the Gandharvas, possessed of great energy, chant the praises, both here and hereafter, of that king who is righteous!
Bhishma said nus spoken to by Utatthya, O Bharata, Mandhatri unhesitatingly did as he as he was directed, and became the soul king of the wide Earth.
Do you also, O king, act righteously like Mandhatri. You will then, after ruling the Earth, live in heaven!
Yudhishthira said If one cannot thus win over one's kinsmen and relatives, the intending friends become foes. How should one, then, behave so that the hearts of both friends and enemies may be won?
Bhishma said Regarding it is cited the old history of a discourse between Vasudeva and the divine saint Narada.
Once on a time Vasudeva said-Neither an illiterate and foolish friend, nor a learned friend of fickle mind, deserves, O Narada, to know one's secret counsels.
Relying on your friendship for me, I shall say something to you, O sage! O you who can go to heaven at your pleasure, one should speak to another if he is convinced of the intelligence of that other.
I never behave with slavish tendency towards my kinsmen by flattering speeches about their prosperity, I give them half of what I have, and forgive their evil words.
As a fire-stick is grinded by a person who seeks to get fire, so my heart is grinded by my kinsmen with their cruel words. Indeed, O celestial Rishi, those cruel words consume my heart every day.
Power lives in Sankarshana; mildness in Gada; and as regards Pradyumna, he excels even myself in beauty. Still I am helpless, O Narada!
Many others among the Andhakas and the Vrishnis are endued with great prosperity, might, daring courage and constant perseverance.
He, with whom they do not side, meets with destruction. He, on the other hand, with whom they side, acquires everything. Dissuaded by both Ahuka and Akrura, I do not side either of them.
What can be more distressing for a person than to have both Ahuka and Akrura on his side? What, again, is more painful for one than not to have both of them on his side?
I am like the mother of two brothers gambling against each other, praying for victory to both.
I am thus, O Narada, afflicted by both. You should tell me that which is for the behoof of both myself and my kinsmen.
Narada said Calamities, O Krishna, are of two sorts, viz., external and internal. They are begotten, O you of Vrishni's race, by one's own acts or by the acts of others.
The calamity that has now overtaken you is an internal one and is begotten of your own acts. Valadeva and others, of the Bhoja race, are partisans of Akrura, and have sided him either for wealth, or for mere caprice, or actuated by words or by hatred. As for you, you have given away wealth obtained by you to another.
Though having many friends, you have, however, by your own act, invited calamity over your head. You cannot take back that wealth, even as one cannot swallow again the food that he has vomited himself.
The kingdom cannot be taken back from Babhru and Ugrasena. You, O Krishna, cannot, in particular, take it back from fear of creating intestine feuds.
Supposing the attempt succeeds, it will do so after move trouble and after the achievement of the most difficult works. A great slaughter and a great loss of wealth will take place, perhaps, even total destruction.
Use then a weapon which is not made of steel, which is very mild and yet capable of piercing all hearts. Sharpening that weapon again and again rectify the tongues of your kinsmen!
Vasudeva said What is that weapon, O sage, which is not made of steel, which is mild, which still cuts all hearts, and which I must use for correcting the tongues of my kinsmen?
Narada said The giving of food to the best of your ability, forgiveness, sincerity, mildness, and honour to whom honour is due,-these make a weapon which is not made of steel.
With soft words alone turn away the anger of kinsmen about to utter cruel words, and please their hearts and minds and slanderous words.
None who is not a great man with purified soul and endued with accomplishments and having friends can bear a heavy burden. Take up this great weight and bear it on your shoulders.
All oxen can carry heavy loads on a level road. The stronger ones only among them can carry such loads on a difficult road.
Disunion will create destruction which will befall all the Bhojas and the Vrishnis! You, O Keshava, are the foremost of them. Do you act in such a way that the Bhojas and the Vrishnis may not meet with destruction.
Nothing but intelligence and forgiveness, control of the senses, and liberality, reside in a person of wisdom.
The advancement of one's own race is always praiseworthy and glorious and conducive to long life. Do you, O Krishna, act in such a way that destruction may not overtake your kinsmen.
Use of the six qualities and riding on car (at the time of war), there is nothing about policy and art of war, O lord, which you do not know?
The Yadavas, the Kukuras, the Bhojas, the Andhakas, and the Vrishni, all depend on you even as all the worlds and all the regents of their quarters, O mighty-armed one! The Rishis, O Madhava always pray for your advancement.
You are the lord of all creatures. You know the past, the present, and the future. You are the foremost of all the Yadavas. Depending on you, they expect to live happily.
Vaishampayana said "Thus, O Janamejaya, did that terrible battle take place. King Dhritarashtra, in great sorrow, said thus about it.
Dhritarashtra said Beholding Rama approach that spot, when the mace-fight was about to take place, how, O Sanjaya, did my son fight with Bhima?'
Sanjaya said Beholding the presence of Rama, your valiant son Duryodhana of mighty arms, desirous of battle, was gladdened.
Seeing Vala, king Yudhishthira, O Bharata, stood up and duly and gladly honored him. He gave him a seat and enquired after his welfare.
Rama then answered Yudhisthira, in these sweet and righteous words, viz.-I have heard it said by the Rishis, O best of kings, that Kurukshetra is a highly sacred and sindestroying spot, equal to heaven itself, worshipped of gods and Rishis and great Brahmanas.
Those men that renounce their bodies, while engaged in battle on this field, are sure to live in heaven with Shakra himself.
I shall for this, O king, speedily proceed to Samantapancka. In the celestial region that spot is known as the northern (sacrificial) altar of Brahman, the Lord of all creatures.
He that breathes his last in battle on that eternal and most sacred of spots in the three worlds, will surely obtain heaven,
Saying-So be it-O king, Kunti's brave son, lord Yudhishthira, proceeded towards Samantapanchaka.
King Duryodhana also, taking up his gigantic mace, angrily went on foot with the Pandavas.
While going thus, armed with mace and clad in armour, the celestial in the sky applauded him, saying-Excellent, excellent! Sceing the Kuru king, the Charanas became filled with delight. Surrounding by the Pandavas, your son, the Kuru king proceeded, like an infuriate elephant. All the points of the compass were filled with the blare of conchs and the sounds of drums and the leonine roars of heroes.
Proceeding with face westwards to the appointed spot, with your son (in their midst), they spread themselves on all sides when they reached it.
That was an excellent Tirtha on the southern side of the Sarasvati. The ground there was not sandy, and was therefore, selected for the battle.
Clad in armour, and armed with his gigantic thick mace Bhima, O king, assumed the form of mighty Garuda.
With head-gear on his head, and wearing a golden armour licking the corners of his mouth, O king, with eyes redened in wrath, and breathing hard, your son on that field, O king, shone like the golden Sumeru.
Those two heroes Bhima and Duryodhana, wearing armour appeaered like two elephants with anger, in battle field.
O king! In the midst of war-field both the brothers, foremost among the men were looked like a rising moon and the sun.
O king! Both angrily with burning eyes wishing kill cach other, they looked like two infuriate elephants.
Taking up his mace, with cheerful mind, the highly energetic king Duryodhana, the son of Kuru, breathing repeatedly and looking at Bhimasena, challenged him to encounter like an elephant challenging a rival elephant.
Likewise the brave Bhima, taking up his adamantine mace, challenged the king like a lion challenging a lion. or or
Duryodhana and Bhima, with uplifted maces, shone in that battle like two mountains with tall sumınits.
Both of them were highly worked up with anger; both were possessed of awful prowess; in mace encounter both were disciples of Rohini's intelligent son; both resembled each other in their feat and looked like Maya and Vasava. Endued with great strength, both resembled Varuna in achievements. Each resembling Vasudeva, Rama Vishravana's son (Ravana), they appeared O king, like Madhu and Kaitabha.
They looked like Sunda and Upasunda or Rama and Ravana or Bali and Sugriva.
Those two of foes appeared like Kala and Mrityu. They then ran towards each other like two infuriate elephants; elated with pride and maddened with passion in the season of autumn and longing for the companionship of a she-elephant in her season. Each appeared to vomit upon the other the poison of his wrath like two fiery serpents.
Those two chastisers of foes looked angrily upon each other. Both were foremost of Bharata's race, endued with great prowess.
In mace encounters those two scorchers of foes were invincible like lion. Those heroes were unbearable like two tigers having teeth and claws. They were like two uncrossable and furious oceans, or like two angry Suns risen for consuming everything. Those two powerful car-warriors looked like an Eastern and a Western cloud agitated by the wind, roaring awfully and pouring torrents of rain in the rainy season. Those two great and powerful heroes, both possessed of great effulgence, looked like two Suns risen at the hour of the Universal dissolution.
Looking like two enraged tigers or like two roaring masses of clouds, they became glad like two manned lions. Like two angry or two blazing fires, those two great ones appeared like two mountains with tall summits. With lips swelling with rage and looking upon each other those two heroes, armed with maces, met each other. Both were elated with joy and each regarded the other as a worthy opponent.
Duryodhana and Vrikodara then resembled two good horses neighing at each other, or two elephants grunting at each other.
Those two foremost of men then shone like a couple of Daityas swelling with pride. The Duryodhana, O king, said these haughty words unto Yudhishthira in the midst of his brothers and of the great Krishna and Rama.
Protected by the Kaikeyas and the Srinjayas and the great Panchalas, behold you with all these leading kings, seated together, this encounter that is about to take place between me and Bhima!-Hearing these words of Duryodhana, they did as requested. Then those kings sat down and shone like celestials in heaven.
In the midst of that assemblage the mightyarmed and beautiful elder brother of Keshava, O king, as he sat down, was all adored by all around him.
In the midst of those kings, Baladeva clad in blue raiment and possessed of a fair complexion shone like the full moon surrounded in the night by thousands of stars.
Meanwhile those two heroes, O king, both armed with maces, and both unbearable by foes, stood there, exasperating each other with fierce speeches.
Having addressed each other with unpleasant words, those two heroes of Kuru's race stood, looking angrily upon each other, like Shakra and Vritra in fight."
Dhaumya said : I shall (now) describe to you those sacred spots capable of producing merit that lie on the west, in the country of the Anartas.
O descendant of Bharata, there flows in a westward course the sacred river Narmada, graced by Priyangu and adorned with mango trees and engar-landed by cranes.
All the Tirthas, sacred spots, rivers, forests and those best of the mountains that are in the three worlds, all the celestials with the Grandsire, with the Siddhas, the Rishis and the Charanas. O foremost of Kurus, O descendant of Bharata, always come to bathe in the sacred waters of the Narmada.
It has been heard by us that the sacred hermitage of Rishi Vishvasrava stood there and there the lord of wealth, Kubera, having man as his vehicle, was born.
There is also that foremost of hills, the sacred and auspicious Vaidurya mountain, which is always abounding in trees that are green and that are always adorned with flowers and fruits.
O ruler of men, O great king, on the top of the mountain there is a sacred lake adorned with full blossomed lotuses and frequented by the celestials and the Gandharvas.
O great king, many wonders are to be seen on that sacred mountain which is like heaven itself and which is visited by the celestials Rishis.
O king, O conqueror of hostile cities, there is the sacred river called Vishvamitra belonging to the royal sage of that name and which abounds in many sacred Tirthas. It was on the banks of this river, the son of Nahusha, Yayati, fell (from heaven) among the pious and obtained again the eternal region of the virtuous.
There is also the sacred lake known by the name of Punya, the mountain called Mainaka and that other mountain called Asita abounding in fruits and roots.
O Yudhishthira, O son of Pandu, there is also the sacred hermitage of Kakshasena and also the hermitage of Chyavana known every where.
O lord, here men obtain success in their asceticism with less austerities. O great king, here also is Jambumarga, the herinitage of Rishis of subdued soul. O foremost of selfcontrolled men, the hermitage is frequented by birds and deer.
O king, there is the very sacred and ascetic surrounded, Ketumela, Medhaya also Gangadvara and the celebrated forest of Saindhava, frequented by the Brahmanas.
Then there is the sacred lake of the Grandsire, known by the name of Pushkara, the favourite hermitage of Valkhilyas, the Siddhas and the Rishis.
O foremost of Kurus, O best of all virtuous men, moved by the desire to get its shelter, the lord of creatures recited this verse at Pushkara.
"If a pure souled man wishes to go to the Pushkara even in his imagination, he is cleansed of all his sins and he rejoices in heaven.
Dhritarashtra said O Sanat-Sujata, what you have been saying regarding the attainment of emancipation and the origin of the universe is the best (discourse I have heard). Speak to me such words, (treating of subjects) rarely to be attained by men of desire, O you who have observed celibacy!
Sanat-Sujata said This supreme soul regarding which you ask me with such exaltation cannot be attained by him who is in a hurry. When the mind (desire) has been lost in the intellect (i.e. when intellect has gained a control over desire), the mind of man becomes indifferent to worldly things and this state is attainable only by asceticism.
Dhritarashtra said The true knowledge, that you are speaking of attainable by hard asceticism, is unborn in the mind and needs not any efforts for its manifestation and is manifested during the seeking of Brahma. How then can that immortality which is connected with a knowledge of the Supreme soul be obtained?
Sanat-Sujata said This true knowledge that is unborn is said to be undeveloped and is developed by asceticism. On obtaining the true knowledge, men leave this world. True knowledge is ever present in the old and eminent preceptors.
Dhritarashtra said That knowledge is capable of being gained by asceticism without difficulty. What sort of asceticism must be that? O Brahma, speak to me that.
Sanat-Sujata said Those who having entered into the dwelling of a preceptor and residing therein serve them and practice asceticism become Brahma himself, as it were; and casting off their bodies are united with Him.
Those who are in this world desirous of obtaining emancipation, subdue their desires. Those virtuous men get their souls separated from their body like a blade of grass from a marshy plot of ground.
The father and the mother, O Bharata, these two create the body; but the state gained from the instructions of the preceptor is sacred, free from death and without old age.
He (the preceptor) who discoursing on the Supreme Soul frees a man from untruth and distributes nectar should be regarded as father and mother. No injury should ever be done to him, knowing what he does.
A disciple should every day pay due respects to his preceptor and engage himself in study with a pure mind and concentrated attention. He should not be annoyed (at the humble and menial services he is called upon to perform) and not feel wrathful. This is the first step of asceticism.
He who gains knowledge (of his duties) by observing the duties of other disciples is said to observe the first step of the vow of asceticism.
What is agreeable to a preceptor should be done at the expense of life and wealth, by the mind, by actions or by speech. Doing this is said to be the second step.
A similar behaviour like that towards a preceptor should be adopted towards the preceptor's woke and the same should be done to his son. Doing this is said to be the second step.
Fully, appreciating what has been done to one's self by his preceptor and knowing the object thereof, a disciple should with exaltation in his heart think-I have been developed by him. This is the third step of asceticism.
A wise man should not remove himself (from the preceptor's abode) without requesting the preceptor; nor should he even speak or think “I do this” (i.e. I make this gift). This is the fourth step of asceticism.
A man obtains the object of the first step of asceticism by the aid of time (i.e. in due course), the second step by contact with the preceptor, the third by the energy of his own intellect and the next by discussion with others.
The effects of the practice of asceticism, which is made up of twelve constituent elements including righteousness and the effects of Angas and Balam (particular forms of asceticism) are said to be obtained by contact with the preceptor and by an earnest desire to know the Supreme Soul.
While in the position of a disciple, whatever wealth is earned should be given to the preceptor. It is by this means that he (the preceptor) earns his honest livelihood graced with many virtues. Such should also be the conduct of the preceptor's son.
With this rule of life one prospers in every way and obtains many sons and fame; to such a man, wealth is poured from all sides and to that place many people come for practicing asceticism.
By means of such asceticism, the gods attained their divine character and the wise Rishis of heavenly qualities attained to the regions of Brahma.
By this also did the beauty of the Gandharvas and Apsaras spring up; by such asceticism does the sun rise to make the day.
on These (i.e. Gandharvas, etc.) completion of their asceticism by this means attained to the state of the seekers of the Rasabheda (a fabulous gem supposed to grant every desire of the possessor) through the obtainment of the object of their desire.
He, who attached to austerities has recourse to asceticism and thereby purifies his body, comes to the condition of a child (free from passions, etc., characteristic of the old men) and that learned man in the end conquers death.
By pure work men obtain the perishable worlds, O Kshatriya-but that learned man, by means of his knowledge, obtains emancipation. There is no other path to emancipation.
Dhritarashtra said Of what form is the Supreme Soul, which is immortal and omnipresent and which the learned man sees in this world. Does he shine as white, red, black, blue or purple?
Sanat-Sujata said (The Supreme Soul) may appear as white, red, black, brown or like the sun; but its like is not to be met with in the earth, the sky, nor in the water of the sea.
It cannot be found among the stars, nor is it shut up in the lightning and its form cannot be seen among the clouds, nor in the air, nor among the gods, nor in the moon, nor in the sun,
Nor in the Rich, nor in the Yajush, nor in the Atharva, nor in the sacred Sama (Vedas). It is certain, O king, that it cannot be seen in the Rathantara, nor in the Barhadrath, nor in the great vows.
Incapable of being reached by our ignorance, even the king of Death, at the time of his end, is lost in it. Its form cannot be gazed at; it is like the edge of a razor and its form is like that of a high mountain.
It is the foundation of everything; it is nectar; it is the universe; it is vast and delightful. From it are born all creatures and there do they come to their end.
Having no duality, it is manifest in the form of the universe. Poets speak of it as having no change but in the language and form used for its description. That on which all this world stands-those who know this become immortal.
Bhishma said When they had passed away, I awoke. O Bharata; I was filled with great joy as I thought of the dream.
Then begin that mighty battle between him and me, O Bharata, which was wonderful and which made the hairs of all creatures stand on end.
Then Bhargava rained on me a shower of arrows, which I baffled by a (like) shower of arrows, O Bharata.
Thereupon he, of great asceticism, was greatly incensed and remembering what had happened the day before, he hurled, with anger, a dart at me,
Which was as hard as Indra's thunderbolt, was equal in effulgence, to the mace of Yama, (god of death) blazing like a flaming fire and licking as it were with its tongue, all quarters of the battle-field.
Then, O best among Kurus, it struck me on my shoulder, even then, O perpetuator of Kuru's race, like a lightning ranging in the sky.
Thus wondered by Rama, O red-eyed one of mighty arms, blood flowed freely like streams of red earth from a mountain.
Greatly incensed , I darted, at the son of Jamadagni, a deadly shaft, comparable to the poison of a serpent only.
That hero, the best of the twice-born, struck by it on the forehead, shone beautiful as a mountain with its peak.
Filled with great wrath he turned round, and drawing his bow with great strength aimed at me a terrible shaft, resembling death himself and capable of grinding all enemies.
That fierce shaft struck me on the breast hissing (through the air) like a serpent, and I fell down to the earth, O king, covered with blood.
Regaining my consciousness, I hurled at that intelligent son of Jamadagni a dart, bright and blazing as the lighting flesh.
That dart fell on the chest of that best of Brahmanas. And, O king, having fainted (from pain) he began to tremble all over.
Then his friend, that twice-born and great ascetic named Akritavrana, embraced him again and again and soothed him with words of auspicious import.
Thus comforted, Rama was filled with anger and vindictiveness, and that keeper of all observances brought forth a mighty weapon of Brahma.
Then, for the purpose of baffling also, I aimed the same excellent weapon of Brahma, which blazed forth, appearing like what happens at the end of the Yuga (at the final destruction).
Then those two Brahmic weapons met each other in mid-air, without being able to reach either Rama or myself, 0 best of Bharata's race.
Thereupon, in mid-welkin, only a flame blazed forth, and 0 lord of earth, all creatures becomes greatly afflicted,
The Rishis, and the gods together with the Gandharvas, 0 Bharata, became greatly afflicted, struck by the blazing effulgence.
Then the earth, with the mountains, forests and trees, began to tremble, and all creatures, becoming heated, became highly afflicted.
The firmament, О king, began to burn the ten points of the compass were filled with smoke. At that moment, those creatures that range the sky could not stay there.
While during this time all creatures, with the gods, the Asuras and Rakshasas began uttering exclamations of woe, O Bharata, “This is the time,” thought I and become desirous of shooting,
That weapon Prasvapa speedily, according to the words of command of the speakers of Brahma. And the Mantras also for using that weapon suddenly came to my mind.
Vaishampayana said : O descendant of Bharata, when the king thus addressed the sons of Pandu, the wickedminded Duryodhana became exceedingly happy. O best of the Bharata race, he summoned in private, Purochana and taking up his right hand, he thus spoke to that counsellor. O Purochana, this world, full of wealth, is mine. It is equally yours with me. (Therefore), you should protect it. I have no other more trustworthy supporter and counsellor than you with whom I can consult.
O sire, keep my counsel (a secret) and destroy my enemy by some clever device. Accomplish, what I ask you to do.
The Pandavas have been sent by Dhritarashtra to Varanavata. They will sport there in the festival at the command of Dhritarashtra.
Do that by with you can reach Varanavata this very day on a car drawn by swift asses.
Going there, erect a quadrangle palace at the outskirts of the city, (which should be) rich in materials and furniture. Guard it (also) well.
Use in it (in erecting that house,) hemp, resin and all other inflammable materials that are procurable.
Mixing a little earth with ghee, oil, fat and a large quantity of lac, plaster the wall with it.
Place carefully all over that house hemp, oil, ghee, lac and wood. In such a way that the Pandavas and other men may not even with scrutiny see them or conclude that it is made of inflammable materials. Erecting such a house and worshipping the Pandavas with great reverence, make them live in it with Kunti and all their friends.
Place there for the Pandavas seats, conveyances and beds of best workmanship, as ordered my father. Manage all this in a way so that none in the city of Varanavata may know it, till the end we have in view is accomplished.
Knowing that they are sleeping in that house in confidence and without fear, set fire to it, beginning from the gate.
The people will think that they have been burnt to death in that burning house; and therefore none will be able to blame us for the death of the Pandavas,
Purochana promised to that Kaurava (Duryodhana) to carry out all by saying, “Be it so" and he then went (away) on a swift car drawn by asses.
O king, ever obedient to Duryodhana, he went without loss of time. Purochana did all that the prince said, (asked him to do).
Janamejaya said "Why is the current of the tirtha known as Vashishthapavaha so rapid? For why did the foremost of rivers carry away Vashishtha?
What, O lord, was the cause of the quarrel between Vashishtha and Vishvamitra? Asked by me, O you of great wisdom, tell me all this. I am never satiated with hearing your account.”
Vaishampayana said A great enemity arose between Vishvamitra and Vashishtha, O Bharata, on account of their rivalry regarding ascetic penances.
The hermitage of Vashishtha was in the tirtha called Sthanu on the eastern bank of the Sarasvati. On the opposite bank was the hermitage of the intelligent Vishvamitra.
There, in that tirtha, O king, Mahadeva had practised the hardest penances. Sages still speak of those penances.
Having performed a sacrifice there and adored the river Sarasvati, Sthanu established that tirtha there. Therefore it is known by the name Sthanu-tirtha, O lord.
In that tirtha, the celestials had, formerly, ) king, appointed Skanda, that destroyer of the enemies of the celestials, as the generalissimo of their army.
The great Rishi Vishvamitra, by the help of his austere penances, brought Vashishtha, to that tirtha of the Sarasvati, listen to that account.
The two ascetics Vishvamitra and Vashishtha, O Bharata, competed keenly with each other in respect of superiority of their penances.
Being jealous of the power of Vashishtha, the great Muni Vishvamitra began to think seriously.
Thought devoted to the performance of his duties, O Bharata, he formed the resolution, viz., This Sarasvati shall speedily bring, by force of her current, that foremost of ascetics, viz., Vashishtha, to my presence. After he shall have been brought hither, I shall forsooth kill that greatest of ascetics.
Having formed this resolution, the illustrious and great Rishi Vishvamitra, with eyes red in ire, thought of that foremost of rivers.
Thus remembered by the ascetic, she became exceedingly agitated. The fair lady, repaired to that energetic and wrathful Rishi.
Pale and trembling, Sarasvati, with clasped hands, appeared before that best of sages.
Indeed, the lady was greatly afflicted with sorrow, even like a woman who has lost her powerful husband. And she said to that best of sages-"Tell me what I can do for you.'
Filled with ire, the ascetic said her-Bring here Vashishtha without delay, so that I my kill him.' Hearing these words, the river became agitated.
With clasped hands the lotus-eyed lady began to tremble in fear, like a creeper shaken by the wind.
Beholding the great river in that condition, the ascetic said to her-"Bring Vashishtha before me without any scruple.'
Hearing these words of his and knowing the evil he meant and acquainted also with the matchless power of Vashishtha she went to Vashishtha and informed him of what the intelligent Vishvamitra had said to her.
Fearing the course of both, she trembled again and again. Indeed, she stood in fear of both.
Seeing her pale and anxious, the righteous Vashishtha, that foremost of men, O king, said to her.
Vashishtha said O foremost of rivers, save yourself, O you of rapid current, bear me away, otherwise Vishvamitra will curse you! Do not feel the least scruple.'
Hearing these words of that compassionate Rishi, the river began to think, O Kuru-chief, as to what she should do.
The thought Vashishtha shows great mercy for me. It is proper for me that I should serve him.'
Seeing then that best of Rishis, viz., Vashishtha engaged in silent recitation of Mantras on her bank and seeing Kushika's son Vishvamitra also engaged in homa, Sarasvati thought, this is my opportunity.' Then that foremost of rivers, by her current, washed away one of her banks.
In washing away that bank, she carried away Vashishtha. While being borne away. ) king, Vashishtha lauded the river saying: "From Brahma's Manasa-lake you have originated, O Sarasvati! The entire carth is filled with thy pure waters!
Passing through the sky, O Goddess, thou impartest thy waters to the clouds! All the waters are thee! Through thee we exercise our thinking faculties!
Thou art Pushti and Dyuti, Kiriti and Siddhi and Uma! Thou art Speech and thou art Svaha! This entire universe depends on thee. Thou dwellest in all creatures, in four forms."
Thus lauded by that great Rishi, Sarasvati, O king, speedily bore that Brahmana towards the hermitage of Vishvamitra and repeatedly announced to the latter the arrival of the former.
Seeing Vashishtha thus brought before him by Sarasvati, Vishvamitra, worked up with ire, began to look for a weapon where with to kill that Brahmana.
Seeing him wrathful, the river, fearing to behold a Brahmana's slaughter, quickly bore Vashishtha away to her eastern bank once more. She thus had obeyed the words of both, although she deceived Vishvamitra by her act.
Seeing that best of Rishis, viz., Vashishtha, borne away, the vindictive Vishvamitra becoming enraged addressed Sarasvati, saying
Since, O best of rivers, thou hast gone away and deceived me, let thy current be changed into blood liked of Rakshasas!'
Thus cursed by the intelligent Vishvamitra, Sarasvati flowed for a whole year, bearing blood mixed with water.
Beholding the Sarasvati in that plights the gods, the Gandharvas and the Apsaras became filled with great sorrow.
For this reason, O king, the tirtha passed by the name of Vashishthapavaha on Earth. The best of rivers, however, once more regained her own proper condition.
Vaishampayana said Then those foremost of men, shorn of anger and jealousy and purged of every sin, met with another, according to those high and auspicious ordinances which have been laid down by regenerate Rishis. All of them were happy of hearts and looked like celestials moving in celestial regions.
Son met with father or mother, wives with husbands, brother with brother, and friend with friend, O king.
The Pandavas full of joy, inet with the powerful bowman Karna as also with the son of Subhadra, and the children of Draupadi.
With pleased hearts the son of Pandu approached Karna, O king, and became reconciled with him.
All those warriors, O chief of Bharata's race, meeting with one another through the favour of the great ascetic, became reconciled with one another.
Renouncing all unfriendliness, they became established on amity and peace. It was thus that all those foremost of men, viz., the Kauravas and other kinsmen of theirs as also with their children. They passed in great happiness the whole of that night.
Indeed, the Kshatriya warriors, on account of the happiness they experienced, considered that place as Heaven itself. There was no grief, no fear, ne suspicion, no discontent, no reproach in that region, as those warriors, O king, met with one another on that night, Meeting with their sires and brothers and husbands and sars. the Indias ........ grief and felt great joy. Having sported with one another thus for one night, those heroes and those ladies, embracing one another taking one another's leave, came back to the places they had come from. Indeed, that foremost of ascetics dismissed that collection of warriors.
Within the twinkling of an eye that large crowd disappeared in the very sight of all those persons. Those great persons, plunging into the sacred river Bhagirathi, proceeded, with their cars and standards, to their respective abodes. Some went to the regions of the gods, some to the region of Brahman, some to the region of Varuna, and some to the region of Kubera. Some among those kings went to the region of Surya.
Amongst the Rakshasas and Pishachas, some proceeded to the country of the UttaraKurus. Others, moving delightfully, went in the company of the celestials.
Thus did all those great persons disappear with their vehicles and animals and with all their followers. After all of them had departed, the great sage, who was standing in the waters of the sacred rivers, viz., Vyasa of great virtue and energy, that benefactor of the Kurus, then addressed those Kshatriya ladies who had become windows, and said these words, 'Let those amongst these foremost of women who are desirous of attaining to the regions acquired by their husbands cast away all idleness and quickly plunge into the sacred Bhagirathi. Hearing these words of his, those foremost ladies, placing faith in them, took the permission of their father-in-law and then plunged into the waters of the Bhagirathi.
Freed from human bodies, those chaste ladies then went, O king, with their husbands to the regions acquired by the latter.
Thus, those ladies of various conduct, devoted to their husbands, entering the waters of the Bhagirathi, became freed from their mortal bodies and attained to the companionship of their husbands in the regions acquired by them.
Possessed of celestiai forms, and adorned with celestial ornaments, and wearing celestial garments and garlands hey proceeded to those regions where their husbands were living.
Endued with excellent conduct and many virtues, their anxieties all removed, they were seen to ride on excellent cars, and gifted with every accomplishment, they found those regions of felicity which were theirs by right.
Devoted to the duties of piety, Vyasa, at that time, becoming a giver of boons, granted to all the men there collected the fruition of the desires they respectively cherished.
People of various kingdoms hearing of this meeting between the hallowed dead and living human beings, became highly pleased.
That man who duly listens to this discourse meets with everything that is dear to him. Indeed, he obtains all agreeable objects both in this world and in the next.
That man of learning and science that foremost of pious persons, who recites this narrative for the hearing of others wins great fame here and an auspicious end hereafter, as also a union with kinsmen and all desirable objects. Such a man has not to work hard for his maintenance and meets with all sorts of auspicious objects in life. These are the rewards reaped by a person who gifted with devotion to Vedic studies and with penances, recites this narrative in the hearing of others.
Those persons who endued with good conduct, devoted to self-control, purged of all sins by the gifts they make, endued with sincerity, having tranquil souls, freed from falsehood and the desire of injuring others, adorned with faith, belief in the scriptures, and intelligence, listen to this wonderful book, surely attain to the highest end hereafter.
Vaishampayana said, After the noble Pandavas had all been seated, Satyavati's son Vyasa said, 'O Dhritarashtra of mighty-arms, have you been able to achieve penances? Is your mind, O king, pleased with your living in the forest?
Has your grief begotten of the destruction of our sons in battle, disappeared from your heart? Are all your perceptions, O sinless one, now clear?
Do you practise the ordinances of forest-life after having made your heart firin? Does my daughter-in-law, Gandhari, suffer herself to be overwhelmed by grief?
She is endued with great wisdom. Endued with intelligence, that queen understands both virtue and profit. She is well conversant with the truths which relate to both prosperity and adversity. Does not still grieve?
Does Kunti, o king, who for her devotion to the service of her seniors, left her children, attend to your wants and serve your with all humility?
Have the high-minded and great king Yudhishthira, the son of Dharma, and Bhima and Arjuna, and the twins, been sufficiently comforted?
Do you feel delight at seeing them? Has your mind become freed from every strain? Has your disposition, O king, become pure on account of he increase of your knowledge?
These three, O king, are the foremost of all concerns, O Bharata, viz., abstension from injury to any creation, truth, and freedom from anger.
Does your forest-life any longer prove painful to you? Are you able to acquire with your own exertions the products of the forest for your food? Do fasts pain you now?
Have you learnt 'o king, how the great Vidura, who was Dharma's self, left this world?
Through the curse of Mandavya, the deity of Virtue became born as Vidura. He was gifted with great intelligence. Endued with high penances, he was great and high-minded.
Even Brihaspati among the celestials, and Shukra among the Asuras, had not intelligence like that foremost of persons.
The eternal deity of Virtue was stupefied by the Rishi Mandavya with an expenditure of his penances acquired for a long time with great care,
At the command of the grandfather and through my own energy, the highly intelligent Vidura was procreated by me upon a soil owned by Vichitravirya.
A deity of deities, and eternal, he was, O king, your brother. The learned know him to be Dharma on account of his practices of concentration and abstraction.
He grows with truth, self-respect, tranquillity of heat, mercy, and gifts. He is always engaged in penances, and is eternal.
From that deity of Virtue, through YogaPower, the Kuru king Yudhishthria also took his birth. Yudhishthira, therefore, O king, is Dharma of great wisdom and immeasurable intelligence.
Dharma exists both in this world and in the next, and is like fire or wind or water or earth or space.
He is, o king of kings, capable of going everywhere and exists, pervading the entire universe. He is capable of being seen by only those who are the foremost of the deities and those who are purged of every sin and crowned with ascetic success.
He who is Dharma, is Vidura and he who is Vidura is the (eldest) son of Pandu. That son of Pandu, O king, is capable of being perceived by you. He is before you as your servitor.
Gifted with great Yoga-Power, your highsouled brother, that foremost of intelligent men, seeing the high-souled Yudhishthira, the son of Kunti has entered into his body.
O chief of Bharata's race, I shall unite you also with great benefit. Know, O son, that I am come here for removing your doubts.
I shall show you some feat which has never been accomplished before by any of the great Rishis-some wonderful effect of my penances.
What object is that, O king, whose accomplishment you wish from me? Tell me what is that which you wish to see or ask or hear? O sinless one, I shall accomplish it.
Parashara said The lowest order, it is proper, should derive their maintenance from the three other orders. Such service, rendered with love and respect, makes them pious.
If the ancestors of any Shudra were not engaged in service, he should not still engage himself in any other occupation. Truly, he should take up service as his occupation.
In my opinion, it is proper for them to mix under all circumstances, with good men devoted to virtue, but never with the wicked.
As in the Eastern hills, jewels and metals blaze with greater effulgence on account of their nearness to the Sun, so the lowest order shines on account of their association with the good.
A piece of white cloth assumes that colour with which it is dyed. Such is the case with Shudras.
Therefore, one should also attach him to all good qualities but never to bad qualities. The life of human beings in this world is fickle and transitory.
That wise man who, in happiness as also in misery, acquire only what is good, is considered as a true observer of the scriptures.
That man who is gifted with intelligence would never do an act which is alienated from virtue, however great may that advantages be of that act. Indeed, such an act is not considered as truly wholesome.
That lawless king who, taking thousands of kine from their lawful owners, gives them away acquires on fruit save an empty sound. On the other hand, he cominits the sin of theft.
The Self-create at first created the Being called Dhatri held in universal esteem. Dhatri created a son who was engaged in maintaining all the worlds.
Adoring that God, the Vaishya engages for the means of his support, in agriculture and the tending of cattle. The Kshatriyas should undertake the task of protecting all the other classes. The Brahmanas should only enjoy.
As regards the Shudras, they should take up the task of humbly and honestly collecting together the articles that are to be offered in sacrifices, and in cleaning altars and other places where sacrifices are to be celebrated. If each order acts in this way, virtue would not suffer any decrease.
If virtue is preserved in its full, all creatures inhabiting the Earth would be happy, Seeing the happiness of all creatures on Earth, the gods in heaven become filled with gladness.
Hence, that king, who, according to the duties laid down for his order, protects the other classes, becomes worthy of respect. similarly, the Brahmana who is employed in studying the scriptures, the Vaishya who is engaged in acquiring riches, and the Shudra who is always engaged in serving the three other classes with rapt attention, become objects of reverence. By acting in other ways, O king, each order is said to deviate from virtue.
Keeping aside gifts by thousands, even twenty cowries that one may give painfully, having acquired them righteously, will yield great benefit.
Those persons, O king, who make gifts to Brahmanas after respecting them duly, reap excellent fruits proportionate to those gifts.
The gift is highly valued which the donor inakes after seeking out the done and respecting him properly. That gift is middling which the donor makes upon being prayed for it.
That gift, however, which is made contemptuously and without any respect, is said to be very inferior. This is what the truthful sages say.
While sinking in this ocean of life, man should always try to cross that ocean by various means. Indeed, he should so exert himself that he might be released from the fetters of this world.
The Brahmana shines by self-control; the Kshatriya by victory; the Vaishya by riches; while the Shudra always shines in glory through clever serving.
Vaishampayana said King Yudhishthira gifted with humility, once again asked the royal son of Shantanu on the subject of gifts of kine in full.
The king said Do you, O Bharata, once more describe to me in full merits of giving away kine. Indeed, O hero, I have not been satiated with hearing your nectarlike words.
Vaishampayana said Thus accosted by king Yudhishthira the just, Shantanu's son began to describe to him once again, in full, the merits of the gift of kine.
Bhishma said By giving to a Brahmana a cow having a calf, gifted with docility and other virtues, young in years and covered round with a piece of cloth, one is purged of all his sins.
There are many regions which have no sun. One who makes the gift of a cow has not to go there.
That man, however, who gives to a Brahmana a cow that cannot drink or eat, that has her milk dried up, that has weakened senses and that is diseased and overcome with decrepitude, and that may, therefore, be compared to a tank whose water has been dried upindeed, the man who gives such cow to a Brahmana and thereby inflicts only pain and disappointment upon him, has certainly to enter into dark Hell.
That cow which is wrathful and vicious, or diseased, or weak, or which has been brought without the price agreed upon having been paid, or which would only afflict the twiceborn recipient with distress and disappointment, should never be given. The regions such a man may acquire would not give him any happiness or energy.
Only such kine as are strong, gifted with good behaviour, young in years, and possessed of odour, are highly spoken of by all. Indeed, as Ganga is the foremost of all rivers, so is a Kapila cow the foremost of all kine.
Yudhishthira said Why, O grandfather, do the righteous highly speak of the gift of a Kapila cow when all good kine that are given away should be considered as equal? O you of great power, I wish to hear what the superiority is of a Kapila cow. You are indeed, competent to discourse to me on this subject.
Bhishma said I have, O son, heard old men recite this history about the circumstances under which the Kapila cow was created. I shall recite that old history to you.
Formerly the Selfcreate Brahman commanded the Rishi Daksha, saying, Do you create living creatures, For doing good to creatures, Daksha, first of all created food.
As the deities live upon nectar, so all living creatures, O powerful one, live upon the food assigned by Daksha.
Among all objects mobile and immobile, the mobile are superior. Among mobile creatures, Brahmanas are superior. The sacrifices are all set upon them.
It is by sacrifice that Soma is got. Sacrifice has been fixed upon kine. The gods become pleased through sacrifices. The means of livelihood were created first, creatures came next.
As soon as creatures were born, they began to cry aloud for food. All of them then approached their creator who was to give them food, like children approaching their parents.
Approved of the desire of all his creatures, the holy lord of all creatures, viz., Daksha, for the sake of his creatures, himself drank a quantity of nectar.
He became pleased with the nectar, he drank and thereupon an eructation came out, spreading an excellent odour all around. That cruciation, Daksha saw gave birth to a cow which he named Surabhi. This Surabhi was thus a daughter of his, that had come out of his inouth.
That cow called Surabhi gave birth to a number of daughters who became the mothers of the world. They were goldhued, and were all Kapilas. They were the means of livelihood for all crcatures.
As those kine, whose complexion resembled that of nectar, began to pour milk, the forth of that inilk arose and began to spread on all sides as when the waves of a running river dashing against one another, sufficient froth is produced that spreads on all sides.
Some of that froth fell, from the mouths of the calves that were sucking, upon the head of Mahadeva who was then sitting on the Earth. The powerful Mahadeva thereupon, stricken with anger, looked at those kine.
With that third eye of his which adorns his forehead, he seemed to burn those kine as he espied them. Like the Sun living masses of clouds with various colours, the energy that, came out from the third eye of Mahadeva produced, O king, various complexions in those kine. Those amongst them, however, which succeeded in escaping from the looks of Mahadeva by entering the region of Soma, remained of the same colour with which they were born, for no change was produced in their colour. Seeing that Mahadeva had become highly wroth, Daksha, the lord of all creatures, addressed him, saying, You have, O great deity, been drenched with nectar. The milk or the froth that escapes from the mouths of calves sucking their dams is never considered as impure. The Moon, after drinking the nectar, pours it once more. It is not, therefore, regarded as impure.
Likewise, the milk that these kine give, being born of nectar, should not be considered as impure. The wind can never become impure. Fire can never become impure. Gold can never become impure. The Ocean can never become impure.
The Nectar, even when drunk by the gods, can never become impure. Likewise, the milk of a cow, even when her udders are sucked by her calf, can never become impure. These kine will support all these worlds with the milk they will give and the clarified butter that will be inade from it.
All creatures wish to enjoy the sacred wealth, at one with nectar, that kine possess. Having said these words, the lord of creatures, Daksha, made a present to Mahadeva of a bull with certain kine.
Daksha pleased Rudra, O Bharata, with that present. Mahadeva, thus pleased, made that bull his career, And it was after the form of that bull that Mahadeva adopted the emblem on the standard floating on his battlecar. Therefore it is that Rudra came to be known as the bullbannered deity.
It was on that occasion also that the celestials, in a body, made Mahadeva the lord of animals. Indeed, the great Rudra became the Master of kine and is named as the bullemblemed deity.
Hence, O king, the gift of kine is considered as primarily desirable of Kapila kine which are endued with great energy and possessed of unchanged colour.
Thus are kine the foremost of all creatures in the world. It is from them that the food of all the worlds has emanated. They have Rudra for their lord. They yield (nectar) in the form of milk. They are auspicious and sacred, and grantors of every wish and givers of life. A person by making a gift of a cow is considered as making a gift of every article that is to be enjoyed by men.
That who, wishing to acquire prosperity, reads with a pure heart and body these Verses on the origin of kine, becomes purged of all his sins and acquires prosperity and children and wealth and animals.
man He who makes a gift of a cow. O king, always succeeds in winning the merits of gifts of Havya and Kavya, of the offer of oblations of water to the departed Manes, of religious acts whose performance brings peace and happiness, of the gift of vehicles and cloths, and of cherishing of children and the old.
Vaishampayana said Hearing these words of his grandfather, Pritha's son, viz., the royal Yudhishthira of Ajamidha's race, uniting with his brothers, began to make gifts of both bulls and kine of different colours to foremost of Brahmanas.
Indeed, for getting regions of felicity in the next, and acquiring great fame, king Yudhishthira celebrated many sacrifices and, as sacrificial presents, gave away hundreds of thousands of kine to such Brahmanas.
Jarasandha said I do not recollect when I have ever done you any injury. After careful reflection, I cannot recollect the injury I have done you.
O Brahmanas, when I have never done you any harm, why do you consider me, who am innocent, as your enemy? Tell me truly, for this is the rule followed by the honest.
If injury is done to one's Dharma and Artha, the mind feels pain. Even a great carwarrior, well versed in all the precepts of morality, gets the fate of sinners and falls off from prosperity, if he injures an innocent man.
For honest men the practices of the Kshatriyas are the best in the three worlds. The men that are learned in the precepts of virtue praise nothing else (then the practices of the Kshatriyas).
I adhere to the practices of my order with a steadily soul. I never injure any of my subjects. In bringing this charge against me, it appears you speck in error.
Krishna said O mighty-armed (hero), there is one who upholds the dignity of a (royal) line. We have come against you at his command.
O king, the Kshatriyas of the world have been brought captive by you. Having done this cruel wrong, how do you consider yourself innocent?
O best of kings, how can a man, being a king himself, act cruelly against other virtuous kings? After persecuting them, you want to offer them as sacrifices to Rudra.
O son of Brihadratha, this sin, committed by you, may even touch us. We practise virtue, and we are capable of protecting virtue.
The slaughter of human beings as sacrifice to the gods is never seen. Why do you then desire to sacrifice human beings to the god Sankara?
You are calling all men belonging to your own orders as beasts. O Jarasandha, foolish as you are, who else is capable of doing it?
Whatever actions are performed by a man under whatever circumstances, he gets the fruits of those those actions under whatever circumstances they may be performed.
We are desirous of helping all distiessed people. For the Prosperity of our race, we have come here to kill you, the slayer of our relatives.
O king, you consider there is not a Kshatriya equal to you in the world; it is a great error of your judgement.
O king, what Kshatriya is there who, possessing greatness of mind and recollecting the dignity of his own parentage, would not ascend the unrivalled heaven by falling on the field of battle?
O best of men, know that Kshatriyas, being installed in the sacrifice of war with the view of heaven before them, conquer the whole world.
The study of Brahma, great fame ascetic penances and death in battle are acts that lead men to heaven. The attainment of heaven by the three other acts may be uncertain, but death in battle has heaven for its certain result.
It is graced with many merits; it is through this, Shatakratu (Indra) has became what he is; he rules the universe by vanquishing the Asuras.
Fighting with you is the certain path to heaven, for you are proud of your prowess of arms and of the excessive might of your large Magadha army.
O king, do not disregard others; velour exists in every man. O king of men, there are men whose velour is equal or superior to yours.
So long it is not known (to the world) so long only you are famous. O king, I tell you, your prowess can be borne by us.
O Magadha king, throw away your superiority and pride in the presence of those that are your equals. Do not go to the abode of Yama with your sons, ministers, and troops.
Dambhodhva, Kartavirya, Uttara, and Brihadratha, all these kings met with their destruction, along with all their troops for disregarding their superiors.
We are desirous of liberating the captive monarchs from you. Know that we are certainly not Brahmanas. I am Hrishikesha Shauri, and these two are the Pandavas.
O king, O monarch of the Magadha kingdom, we challenge you (to a. single combat). Fight with us with steadiness. Either liberate the kings (now kept prisoner by you) or go the abode of Yama.
Jarasandha said I never make a king prisoner without first defeating him. Who is kept prisoner here who has not been defeated (by me)?
O Krishna, it has been said that the duty of the Kshatriya is to bring others under his sway by displaying his own prowess, and then to treat them in the way he likes.
O Krishna, recollecting the duty of a Kshatriya, how can I from fear to day liberate the kings collected by me for the purpose of the god?
I am ready to fight with troops against troops placed in a battle array, or alone against (you) one, two or three, either at the sometime or separately.
Vaishampayana said Having said this, and being willing to fight with those heroes of fearful deeds (Krishna etc.), Jarasandha ordered his son Sahadeva to be installed on the throne.
O best of the Bharata race, when the day for the combat came, the king thought of his commanders-in-chief, Kaushika and Chitrasena.
O king, they were formerly called by the ever renowned names of Hansa and Dimbhaka by every body in the world.
O king, that foremost of all powerful men, the self-controlled lord Shauri (Krishna), that best of men, that slayer of Madhu, ever de:oted to truth, the younger brother of Haladhara, knowing that the king of Magadha was destined to be killed in battle by Bhima and not by the destroyer of Madhu, did not at the command of Brahma desire to kill that foremost of all powerful men, that hero as powerful as the tiger, that warrior of terrible valour, king Jarasandha.
Yudhishthira said 'Wonderful it is, o you of immeasurable prowess, that you are rapt in meditation. O great refuge of the universe, is it all well with the three worlds?
When you have, O god, withdrawn yourself from the world, having, O foremost of men, adopted the fourth state (of perfect unconsciousness of the world) my mind has been filled with wonder.
The five vital airs which act within the body have been controlled by you. You have controlled your senses within your mind.
Both words and mind, O Govinda, have been concentered within your understanding. All your senses, have been withdrawn into your self.
The hair on your body stands erect. Your mind and understanding are both calm. You are as immobile now, O Madhava, as an wooden post or a stone?
O illustrious god, you are as calm as the flame of a lamp burning in a place where there is no wind. You are as immobile as a rock.
If I am fit to hear the cause, and if it is no secret, remove, O god, my doubt, for I beg this। favour from you.
You are the Creator and you are the Destroyer. You are destructible and you indestructible. You are without beginning and you are without end. You are the first and the foremost of beings.
O foremost of pious men, tell me the cause of this abstraction. I solicit your favour, and am your devoted worshipper, and am bending my head to you.
Thus accosted the illustrious younger brother of Vasava, reinstating his mind, understanding and the senses in their proper places, said these words similingly.
Vasudeva said 'That foremost men, viz., Bhishma, who is now lying on a bed of arrows, and who is now like a fire that is about to be extinguished, is thinking of me. It is therefore my mind also was concentrated on him.
My mind was fixed in him the twang of whose bow and the sound of whose palms Indra himself was unable to bear.
I was thinking of him who having defeated in a moment all the assembled kings, carried the three princesses of Kashi for the marriage of his brother Vichitravirya.
I was thinking of him who fought continually for twenty-three days with Rama himself of Bhrigu's race and whom Rama could not defeat.
Controlling all his senses and concentrating his mind by the aid of his understanding, he sought my refuge. It was for this that I had fixed my mind upon him.
I was thinking of him whom Ganga conceived and gave birth to, according to ordinary human laws and whom Vasishtha took as a pupil.
I was thinking of that powerful hero of great intelligence who is a master of all the celestial weapons as also of the four Vedas with all their auxiliaries.
I was thinking of him, O son of Pandu, who is the favourite disciple of Rama the son of Jamadagni, and who is the master of all the sciences.
I was thinking of that best of all persons conversant with morality and duty, of him, O foremost of Bharatas, who knows the Past, the Future, and the Present.
After the ascension to heaven of that foremost of kings for his own achievements the Earth, O son of Pritha, will took like a moonless night.
Therefore, O Yudhishthira, humbly approaching Ganga's son, viz., Bhishma, ask him about what you may wish to learn.
O king enquire of him about the four branches of knowledge, about sacrifices and the rites sanctioned for the four castes, about the four modes of life, and about the duties of kings.
When Bhishma, that foremost one of Kuru's race, will disappear from the world every kind of knowledge will go away with him. It is, therefore, that I urge you to do it.
Hearing these wholesome and pregnant words of Vasudeva, the righteous Yudhishthira, with voice suppressed with tears, answered Janardana saying—'What you have said, O Madhava, about the greatness of Bhishma, is perfectly true. I have not the least doubt about it.
I had heard of the piety and greatness, of the illustrious Bhishma from great Brahmanas talking about it.
You, O killer of foes, are the Creator of all the worlds, There, cannot, therefore, O delighter of the Yadavas, be the least doubt in what you say.
If you are pleased to show us favour, O Madhava, then we shall go to Bhishma with yourself at our head.
When the divine Sun shall have turned towards the north, Bhishma will leave (this world) for those blissful regions which he has acquired. That descendant of Kuru's race, therefore, O mighty-armed one, deserves to see you.
Bhishina will then see you who are the first of gods, and who destructible and indestructible. Indeed, O lord, you are the vast receptacle of Brahma.
Vaishampayana said Hearing these words of king Yudhishthira, the destroyer of Madhu addressed Satyaki who was sitting by him, saying,–'Let my car be yoked.
are At this Satyaki quickly left Keshava's company and going out, ordered Daruka, saying,-'Let Krishna's car be made ready.'
Hearing the words of Satyaki, Daruka immediately yoked Krishna's car. That best of cars, adorned with gold, decked with profuse emeralds, and moon-gems and sun-gems furnished with golden wheels, effulgent, fleet as the wind, set in the middle with various other kinds of jewels, beautiful as the morning sun, equipped with a beautiful standard bearing the emblem of Gar::da, and numberless other banners, was yoked with those best of horses quick coursing as thought, viz., Sugriva and Saivya and the other two, in trappings of gold. Having yoked it, О tiger among kings, Daruka with joined palms, informed Krishna of the fact
Surya said : O Karna, never do such acts as will lead to the injury of your own self, your friends, your sons, your wives, your mother and your father.
O best of those that bear life, creatures do not wish to sacrifice their bodies for renown in this world and everlasting fame in heaven.
There is no doubt that the everlasting renown which you long for at the cost of your life, will deprive you of it.
O most exalted of men, so long as a person is alive, his father, mother, son and other relations in this world are useful to him.
The kings also, O best of men, can avail themselves of their prowess, so long as they are alive. Do understand it. O highly-resplendent being, fame is serviceable to living beings only.
As regards a dead person whose frame has been reduced to ashes, what necessity is there for fame? It is not the dead but living persons that can enjoy fame.
The fame of a dead person is like a garland (round the neck) of a man whose life is extinct. For the reason that you are a worshipper of mine I am telling you all this for your good,
And for this further reason that all my devotees should be protected protected by me. Considering, O mighty-amed one, that this person is a great devotee to me, I have been inclined to revere you. Therefore accept my advice.
A deep mystery ordained by fate, underlies all this. It is on this account that I am addressing you thus. Act (according to my words) and let no doubts cross your mind.
O best of men, you are not fit to learn this which even the gods do not know. It is why I do not reveal it to you. You will, however know it in time.
O Radha's son, I am telling you again what I have already said. Pay attention to it. You will by no means give the ear-rings to the wielder of the thunderbolt when he will beg them (of you).
Adorned with your beautiful ear-rings you shine like the moon in the azure sky between the Vishakha constellations, O highly effulgent creature.
Know that fame is useful to a person so long as he is alive. Therefore, O son, you must refuse the lord of the celestials when he will beg the ear-rings.
O sinless one, you will be able to do away with the eager desire of the lord of the gods for the ear-rings by repeatedly addressing him in various words coupled with reason.
O Karna, remove the desire of Purandara by sweet and reasonable words consequence. of great
O most valiant of men, you always challenge Savyasachi (i.e. Arjuna who can draw the bow with his left hand) and the warlike Savyasachi too, will no doubt, encounter you in battle.
But arrayed in your ear-rings Arjuna, even with the assistance of Indra himself shall not be able to defeat you in battle.
Therefore, O Karna, if you are at all desirous of defeating. Arjuna in battle, do not give your auspicious ear-rings to Shakra.
Sanjaya said Beholding the host of the Samsaptakas one more return to battle, Arjuna thus addressed the high-souled son of Vasudeva.
'O Hrishikesha urge my steeds against this host of the Samshaptakas. I think they will not give up the battle so long life will be extant in them.
Behold, today, the terrible prowess of my two arms as also that of my bow. This day I will slay them, like Rudra slaying creatures (at the time of the universal annihilation).'
Thereupon Krishna smiling and greeting the invincible Arjuna with auspicious words, pushed in the chariot where-so-ever the latter desired it to go.
That chariot, borne in that battle by white steeds, appeared excessively effulgent, like a celestial car borne through the firmament.
O monarch, like the chariot of Shakra in the battle between the gods and the Asuras in the days of yore, that car moved in circular, backward and forward motions.
Then the Narayana soldiers inflamed with rage and holding various weapons in their hands, encompassing Dhananjaya, covered him with showers of arrows.
O foremost of the Bharata, in a moment they, in that battle, made the son of Kunti namely Dhananjaya, together with Krishna, disappear from the sight.
Wrought up with wrath, Phalguna, doubling his energy in that battle, rubbed his bow Gandiva and quickly grasped it.
Causing a frown indicative of wrath to gather on his brow, the son of Pandu charged his mighty conch called Devadatta with his breath.
Thereafter Arjuna discharged the weapon called Tashtra that is capable of slaying large divisions of the enemy. Thereupon thousands of separate forms (of Arjuna and Vasudeva) started into existence there.
Confounded by the various images of Arjuna's self, they fell to slay one another each considering the other to be Arjuna himself.
'This is Arjuna, this is Govinda, these two are the son of Pandu and the descendant of Yadu', uttering these exclamations, and stupefied, they slow each other in that fight,
Confounded by virtue of that weapon, they courted destruction through one another's agency. In that battle those warriors shone like flowering Kinshuka trees.
Then that weapon. consuming the thousands of shafts discharged by the enemy, conveyed those heroes to the regions of Death.
Thereafter Vibhatsu, with a smile, crushed with his arrows the war-like Lalithyas, the Malavas, the Mavelakas and the Trigarttas.
Those Kshatriyas, doomed by fate to die, being smitten by the heroic son of Pritha, discharged at him a net-work of diverse arrows.
Thereupon, neither Arjuna, nor his car, nor Keshava was to be seen on the field, being covered over by that terrible arrowy showers.
Then finding their arrows strike the aim, they exclaimed to one another saying 'Krishna and Arjuna are both slain’; and out of delight they waived their garments in the air.
Then those heroes sounded, by thousands, drums and Mridangas and conchs; and, O sire, they also gave forth war-cries resembling the roars of lions.
Then Krishna greatly perspiring, addressed Arjuna covered with sweat, saying 'Where are you, O son of Pritha, I do not see you, do you live, O siayer of your foes.'
Hearing those words of his (Krishna's), Dhananjaya quickly dispelled that arrowy shower poured by the enemy, by means of the Vavabha weapon.
Then the almighty Vayu blew away hosts of the Samshaptakas consisting of steeds elephants, chariots and weapons like heaps of dry leafs.
Borne away by the god Vayu, they appeared highly beautiful like flights of birds, O sire, flying up from trees at the hour of dawn.
Thus causing great anxiety in them, Dhananjaya with great lightness of hands slew, with keen pointed shafts, hundreds and thousands of the enemy.
He struck their heads and arms hearing weapons, with broad-headed shafts; and with his arrows he cut down on the ground their thighs resembling the trunks of elephants.
Some had their backs lacerated, some were deprived of their legs, some were hit on the arms, backs and eyes; thus Dhananjaya made his enemies deprived of their various limbs.
Shattering into pieces with his arrows, chariots resembling a real castle and equipped according to rule, he deprived them of their steeds, warriors and elephants.
At places several crowds of chariots, having their flag-staffs severed, looked like forests of palmyra trees deprived of their heads.
Elephants furnished with excellent weapons, banners, hooks and standards fell down like woody mountains rent asunder by the thunder-bolt of Indra.
Smitten with the arrows of Partha, steeds, graced with tails like those of the yak, protected with coats of mail and with their entrails, eyes and vitals dragged out, rolled on the ground along with their riders.
Dropping from their grasps the swords that had served the purposes of their nails, having their armours torn and the joints of their limbs smashed, foot soldiers, with their vital parts cut open, helplessly laid themselves down (on the field) being slain (by Partha).
The field of battle assumed an awful aspect in consequence of those warriors slain or in course of being slaughtered fallen and falling, wheeling round or staying motionless.
The cloud of dust that had arisen was now cleared away by means of the shower of blood. The ground became slipper and was strewn with numerous headless trunks.
Then the chariot of Vibhastsu shone fierce and dreadful in that battle, like the chariot of Rudra himself when at the end of a Yuga he slays all creatures.
Thus being slaughtered by the son of Pritha, those warriors, with their steeds, cars and elephants in distress and their ranks thinned, rushed at him and thus were made the guests of Shakra (i.e. were transported to the regions of Indra).
O foremost of the Bharatas, that field of battle then strewn with many a slain carwarrior of renown, shone like the region of Death swarming with the spirits of the departed.
During this period when Savyasachin was furiously engaged (with the Samshaptakas) Drona, at the head of his divisions formed in battle-array, charged Yudhishthira.
Many a warrior, arranged in order of battle and accomplished in striking quickly formed Drona's support, out of a desire for capturing Yudhishthira. There-upon a dreadful fight ensued.