( PDF ) The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose Adi Parva

Download PDF

ads:

The Mahabharata of Krishna-Dwaipayana Vyasa Translated

into English Prose Adi Parva (First Parva, or First Book)

Kisari Mohan Ganguli (Translator)

The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa

Book I, Translated into English Prose, by Kisari Mohan Ganguli

this or any other Project Gutenberg eBook.

This header should be the first thing seen when viewing this Project

Gutenberg file. Please do not remove it. Do not change or edit the

header without written permission.

Please read the "legal small print," and other information about the

eBook and Project Gutenberg at the bottom of this file. Included is

important information about your specific rights and restrictions in

how the file may be used. You can also find out about how to make a

donation to Project Gutenberg, and how to get involved.

**Welcome To The World of Free Plain Vanilla Electronic Texts**

**eBooks Readable By Both Humans and By Computers, Since 1971**

*****These eBooks Were Prepared By Thousands of Volunteers!*****

Title: The Mahabharata of Krishna-Dwaipayana Vyasa

Translated into English Prose

Adi Parva (First Parva, or First Book)

Author: Kisari Mohan Ganguli (Translator)

Release Date: April, 2005 [EBook #7864]

[Yes, we are more than one year ahead of schedule]

[This file was first posted on May 27, 2003]

Edition: 10

Language: English

Character set encoding: ASCII

*** START OF THE PROJECT GUTENBERG EBOOK MAHABHARATA OF KRISHNA-

DWAIPAYANA ***

Produced by David King, Juliet Sutherland, and Charles Franks,

John B. Hare and the Online Distributed Proofreading Team

ads:

Livros Grátis

http://www.livrosgratis.com.br

Milhares de livros grátis para download.

The Mahabharata

Krishna-Dwaipayana Vyasa

Translated into English Prose from the Original Sanskrit Text

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Redaction at Distributed Proofing,

Juliet Sutherland, Project Manager. Additional proofing and formatting at

sacred-texts.com, by J. B. Hare. This text is in the public domain. These

files may be used for any non-commercial purpose, provided this notice of

attribution is left intact.

TRANSLATOR'S PREFACE

The object of a translator should ever be to hold the mirror upto his

author. That being so, his chief duty is to represent so far as

practicable the manner in which his author's ideas have been expressed,

retaining if possible at the sacrifice of idiom and taste all the

peculiarities of his author's imagery and of language as well. In regard

to translations from the Sanskrit, nothing is easier than to dish up Hindu

ideas, so as to make them agreeable to English taste. But the endeavour of

the present translator has been to give in the following pages as literal

a rendering as possible of the great work of Vyasa. To the purely English

reader there is much in the following pages that will strike as ridiculous.

Those unacquainted with any language but their own are generally very

exclusive in matters of taste. Having no knowledge of models other than

what they meet with in their own tongue, the standard they have formed of

purity and taste in composition must necessarily be a narrow one. The

translator, however, would ill-discharge his duty, if for the sake of

avoiding ridicule, he sacrificed fidelity to the original. He must

represent his author as he is, not as he should be to please the narrow

taste of those entirely unacquainted with him. Mr. Pickford, in the

preface to his English translation of the Mahavira Charita, ably defends a

close adherence to the original even at the sacrifice of idiom and taste

against the claims of what has been called 'Free Translation,' which means

dressing the author in an outlandish garb to please those to whom he is

introduced.

In the preface to his classical translation of Bhartrihari's Niti Satakam

and Vairagya Satakam, Mr. C.H. Tawney says, "I am sensible that in the

present attempt I have retained much local colouring. For instance, the

ideas of worshipping the feet of a god of great men, though it frequently

occurs in Indian literature, will undoubtedly move the laughter of

Englishmen unacquainted with Sanskrit, especially if they happen to belong

to that class of readers who revel their attention on the accidental and

ads:

remain blind to the essential. But a certain measure of fidelity to the

original even at the risk of making oneself ridiculous, is better than the

studied dishonesty which characterises so many translations of oriental

poets."

We fully subscribe to the above although, it must be observed, the censure

conveyed to the class of translators last indicated is rather undeserved,

there being nothing like a 'studied dishonesty' in their efforts which

proceed only from a mistaken view of their duties and as such betray only

an error of the head but not of the heart. More than twelve years ago when

Babu Pratapa Chandra Roy, with Babu Durga Charan Banerjee, went to my

retreat at Seebpore, for engaging me to translate the Mahabharata into

English, I was amazed with the grandeur of the scheme. My first question

to him was,--whence was the money to come, supposing my competence for the

task. Pratapa then unfolded to me the details of his plan, the hopes he

could legitimately cherish of assistance from different quarters. He was

full of enthusiasm. He showed me Dr. Rost's letter, which, he said, had

suggested to him the undertaking. I had known Babu Durga Charan for many

years and I had the highest opinion of his scholarship and practical good

sense. When he warmly took Pratapa's side for convincing me of the

practicability of the scheme, I listened to him patiently. The two were

for completing all arrangements with me the very day. To this I did not

agree. I took a week's time to consider. I consulted some of my literary

friends, foremost among whom was the late lamented Dr. Sambhu C.

Mookherjee. The latter, I found, had been waited upon by Pratapa. Dr.

Mookherjee spoke to me of Pratapa as a man of indomitable energy and

perseverance. The result of my conference with Dr. Mookherjee was that I

wrote to Pratapa asking him to see me again. In this second interview

estimates were drawn up, and everything was arranged as far as my portion

of the work was concerned. My friend left with me a specimen of

translation which he had received from Professor Max Muller. This I began

to study, carefully comparing it sentence by sentence with the original.

About its literal character there could be no doubt, but it had no flow

and, therefore, could not be perused with pleasure by the general reader.

The translation had been executed thirty years ago by a young German

friend of the great Pundit. I had to touch up every sentence. This I did

without at all impairing faithfulness to the original. My first 'copy' was

set up in type and a dozen sheets were struck off. These were submitted to

the judgment of a number of eminent writers, European and native. All of

them, I was glad to see, approved of the specimen, and then the task of

translating the Mahabharata into English seriously began.

Before, however, the first fasciculus could be issued, the question as to

whether the authorship of the translation should be publicly owned, arose.

Babu Pratapa Chandra Roy was against anonymity. I was for it. The reasons

I adduced were chiefly founded upon the impossibility of one person

translating the whole of the gigantic work. Notwithstanding my resolve to

discharge to the fullest extent the duty that I took up, I might not live

to carry it out. It would take many years before the end could be reached.

Other circumstances than death might arise in consequence of which my

connection with the work might cease. It could not be desirable to issue

successive fasciculus with the names of a succession of translators

appearing on the title pages. These and other considerations convinced my

friend that, after all, my view was correct. It was, accordingly, resolved

to withhold the name of the translator. As a compromise, however, between

the two views, it was resolved to issue the first fasciculus with two

prefaces, one over the signature of the publisher and the other headed--

'Translator's Preface.' This, it was supposed, would effectually guard

against misconceptions of every kind. No careful reader would then

confound the publisher with the author.

Although this plan was adopted, yet before a fourth of the task had been

accomplished, an influential Indian journal came down upon poor Pratapa

Chandra Roy and accused him openly of being a party to a great literary

imposture, viz., of posing before the world as the translator of Vyasa's

work when, in fact, he was only the publisher. The charge came upon my

friend as a surprise, especially as he had never made a secret of the

authorship in his correspondence with Oriental scholars in every part of

the world. He promptly wrote to the journal in question, explaining the

reasons there were for anonymity, and pointing to the two prefaces with

which the first fasciculus had been given to the world. The editor readily

admitted his mistake and made a satisfactory apology.

Now that the translation has been completed, there can no longer be any

reason for withholding the name of the translator. The entire translation

is practically the work of one hand. In portions of the Adi and the Sabha

Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms of

the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and

about half a fasciculus during my illness, was done by another hand. I

should however state that before passing to the printer the copy received

from these gentlemen I carefully compared every sentence with the original,

making such alterations as were needed for securing a uniformity of style

with the rest of the work.

I should here observe that in rendering the Mahabharata into English I

have derived very little aid from the three Bengali versions that are

supposed to have been executed with care. Every one of these is full of

inaccuracies and blunders of every description. The Santi in particular

which is by far the most difficult of the eighteen Parvas, has been made a

mess of by the Pundits that attacked it. Hundreds of ridiculous blunders

can be pointed out in both the Rajadharma and the Mokshadharma sections.

Some of these I have pointed out in footnotes.

I cannot lay claim to infallibility. There are verses in the Mahabharata

that are exceedingly difficult to construe. I have derived much aid from

the great commentator Nilakantha. I know that Nilakantha's authority is

not incapable of being challenged. But when it is remembered that the

interpretations given by Nilakantha came down to him from preceptors of

olden days, one should think twice before rejecting Nilakantha as a guide.

About the readings I have adopted, I should say that as regards the first

half of the work, I have generally adhered to the Bengal texts; as regards

the latter half, to the printed Bombay edition. Sometimes individual

sections, as occurring in the Bengal editions, differ widely, in respect

of the order of the verses, from the corresponding ones in the Bombay

edition. In such cases I have adhered to the Bengal texts, convinced that

the sequence of ideas has been better preserved in the Bengal editions

than the Bombay one.

I should express my particular obligations to Pundit Ram Nath Tarkaratna,

the author of 'Vasudeva Vijayam' and other poems, Pundit Shyama Charan

Kaviratna, the learned editor of Kavyaprakasha with the commentary of

Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the

manager of the Bharata Karyalaya. All these scholars were my referees on

all points of difficulty. Pundit Ram Nath's solid scholarship is known to

them that have come in contact with him. I never referred to him a

difficulty that he could not clear up. Unfortunately, he was not always at

hand to consult. Pundit Shyama Charan Kaviratna, during my residence at

Seebpore, assisted me in going over the Mokshadharma sections of the Santi

Parva. Unostentatious in the extreme, Kaviratna is truly the type of a

learned Brahman of ancient India. Babu Aghore Nath Banerjee also has from

time to time, rendered me valuable assistance in clearing my difficulties.

Gigantic as the work is, it would have been exceedingly difficult for me

to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir

Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the

late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these

eminent men know from the beginning that the translation was proceeding

from my pen. Notwithstanding the enthusiasm, with which my poor friend,

Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies

would have flagged and patience exhausted but for the encouraging words

which I always received from these patrons and friends of the enterprise.

Lastly, I should name my literary chief and friend, Dr. Sambhu C.

Mookherjee. The kind interest he took in my labours, the repeated

exhortations he addressed to me inculcating patience, the care with which

he read every fasciculus as it came out, marking all those passages which

threw light upon topics of antiquarian interest, and the words of praise

he uttered when any expression particularly happy met his eyes, served to

stimulate me more than anything else in going on with a task that

sometimes seemed to me endless.

Kisari Mohan Ganguli

Calcutta

THE MAHABHARATA

ADI PARVA

SECTION I

Om! Having bowed down to Narayana and Nara, the most exalted male being,

and also to the goddess Saraswati, must the word Jaya be uttered.

Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the

Puranas, bending with humility, one day approached the great sages of

rigid vows, sitting at their ease, who had attended the twelve years'

sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those

ascetics, wishing to hear his wonderful narrations, presently began to

address him who had thus arrived at that recluse abode of the inhabitants

of the forest of Naimisha. Having been entertained with due respect by

those holy men, he saluted those Munis (sages) with joined palms, even all

of them, and inquired about the progress of their asceticism. Then all the

ascetics being again seated, the son of Lomaharshana humbly occupied the

seat that was assigned to him. Seeing that he was comfortably seated, and

recovered from fatigue, one of the Rishis beginning the conversation,

asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou

spent the time? Tell me, who ask thee, in detail.'

Accomplished in speech, Sauti, thus questioned, gave in the midst of that

big assemblage of contemplative Munis a full and proper answer in words

consonant with their mode of life.

"Sauti said, 'Having heard the diverse sacred and wonderful stories which

were composed in his Mahabharata by Krishna-Dwaipayana, and which were

recited in full by Vaisampayana at the Snake-sacrifice of the high-souled

royal sage Janamejaya and in the presence also of that chief of Princes,

the son of Parikshit, and having wandered about, visiting many sacred

waters and holy shrines, I journeyed to the country venerated by the

Dwijas (twice-born) and called Samantapanchaka where formerly was fought

the battle between the children of Kuru and Pandu, and all the chiefs of

the land ranged on either side. Thence, anxious to see you, I am come into

your presence. Ye reverend sages, all of whom are to me as Brahma; ye

greatly blessed who shine in this place of sacrifice with the splendour of

the solar fire: ye who have concluded the silent meditations and have fed

the holy fire; and yet who are sitting--without care, what, O ye Dwijas

(twice-born), shall I repeat, shall I recount the sacred stories collected

in the Puranas containing precepts of religious duty and of worldly profit,

or the acts of illustrious saints and sovereigns of mankind?"

"The Rishi replied, 'The Purana, first promulgated by the great Rishi

Dwaipayana, and which after having been heard both by the gods and the

Brahmarshis was highly esteemed, being the most eminent narrative that

exists, diversified both in diction and division, possessing subtile

meanings logically combined, and gleaned from the Vedas, is a sacred work.

Composed in elegant language, it includeth the subjects of other books. It

is elucidated by other Shastras, and comprehendeth the sense of the four

Vedas. We are desirous of hearing that history also called Bharata, the

holy composition of the wonderful Vyasa, which dispelleth the fear of evil,

just as it was cheerfully recited by the Rishi Vaisampayana, under the

direction of Dwaipayana himself, at the snake-sacrifice of Raja

Janamejaya?'

"Sauti then said, 'Having bowed down to the primordial being Isana, to

whom multitudes make offerings, and who is adored by the multitude; who is

the true incorruptible one, Brahma, perceptible, imperceptible, eternal;

who is both a non-existing and an existing-non-existing being; who is the

universe and also distinct from the existing and non-existing universe;

who is the creator of high and low; the ancient, exalted, inexhaustible

one; who is Vishnu, beneficent and the beneficence itself, worthy of all

preference, pure and immaculate; who is Hari, the ruler of the faculties,

the guide of all things moveable and immoveable; I will declare the sacred

thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped

here by all. Some bards have already published this history, some are now

teaching it, and others, in like manner, will hereafter promulgate it upon

the earth. It is a great source of knowledge, established throughout the

three regions of the world. It is possessed by the twice-born both in

detailed and compendious forms. It is the delight of the learned for being

embellished with elegant expressions, conversations human and divine, and

a variety of poetical measures.'"

In this world, when it was destitute of brightness and light, and

enveloped all around in total darkness, there came into being, as the

primal cause of creation, a mighty egg, the one inexhaustible seed of all

created beings. It is called Mahadivya, and was formed at the beginning of

the Yuga, in which we are told, was the true light Brahma, the eternal one,

the wonderful and inconceivable being present alike in all places; the

invisible and subtile cause, whose nature partaketh of entity and non-

entity. From this egg came out the lord Pitamaha Brahma, the one only

Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one

Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha,

and the seven sons of Daksha. Then appeared the man of inconceivable

nature whom all the Rishis know and so the Viswe-devas, the Adityas, the

Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the

Guhyakas, and the Pitris. After these were produced the wise and most holy

Brahmarshis, and the numerous Rajarshis distinguished by every noble

quality. So the water, the heavens, the earth, the air, the sky, the

points of the heavens, the years, the seasons, the months, the fortnights,

called Pakshas, with day and night in due succession. And thus were

produced all things which are known to mankind.

And what is seen in the universe, whether animate or inanimate, of created

things, will at the end of the world, and after the expiration of the Yuga,

be again confounded. And, at the commencement of other Yugas, all things

will be renovated, and, like the various fruits of the earth, succeed each

other in the due order of their seasons. Thus continueth perpetually to

revolve in the world, without beginning and without end, this wheel which

causeth the destruction of all things.

The generation of Devas, in brief, was thirty-three thousand, thirty-three

hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma

Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these

Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The

latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-

jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous

offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten

times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's

offspring. From these are descended the family of the Kurus, of the Yadus,

and of Bharata; the family of Yayati and of Ikshwaku; also of all the

Rajarshis. Numerous also were the generations produced, and very abundant

were the creatures and their places of abode. The mystery which is

threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also

various books upon the subject of Dharma, Artha, and Kama; also rules for

the conduct of mankind; also histories and discourses with various srutis;

all of which having been seen by the Rishi Vyasa are here in due order

mentioned as a specimen of the book.

The Rishi Vyasa published this mass of knowledge in both a detailed and an

abridged form. It is the wish of the learned in the world to possess the

details and the abridgement. Some read the Bharata beginning with the

initial mantra (invocation), others with the story of Astika, others with

Uparichara, while some Brahmanas study the whole. Men of learning display

their various knowledge of the institutes in commenting on the composition.

Some are skilful in explaining it, while others, in remembering its

contents.

The son of Satyavati having, by penance and meditation, analysed the

eternal Veda, afterwards composed this holy history, when that learned

Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of

Parasara, had finished this greatest of narrations, he began to consider

how he might teach it to his disciples. And the possessor of the six

attributes, Brahma, the world's preceptor, knowing of the anxiety of the

Rishi Dwaipayana, came in person to the place where the latter was, for

gratifying the saint, and benefiting the people. And when Vyasa,

surrounded by all the tribes of Munis, saw him, he was surprised; and,

standing with joined palms, he bowed and ordered a seat to be brought. And

Vyasa having gone round him who is called Hiranyagarbha seated on that

distinguished seat stood near it; and being commanded by Brahma

Parameshthi, he sat down near the seat, full of affection and smiling in

joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said,

"O divine Brahma, by me a poem hath been composed which is greatly

respected. The mystery of the Veda, and what other subjects have been

explained by me; the various rituals of the Upanishads with the Angas; the

compilation of the Puranas and history formed by me and named after the

three divisions of time, past, present, and future; the determination of

the nature of decay, fear, disease, existence, and non-existence, a

description of creeds and of the various modes of life; rule for the four

castes, and the import of all the Puranas; an account of asceticism and of

the duties of a religious student; the dimensions of the sun and moon, the

planets, constellations, and stars, together with the duration of the four

ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences

called Nyaya, Orthoephy and Treatment of diseases; charity and

Pasupatadharma; birth celestial and human, for particular purposes; also a

description of places of pilgrimage and other holy places of rivers,

mountains,, forests, the ocean, of heavenly cities and the kalpas; the art

of war; the different kinds of nations and languages: the nature of the

manners of the people; and the all-pervading spirit;--all these have been

represented. But, after all, no writer of this work is to be found on

earth.'

"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before

the whole body of celebrated Munis distinguished for the sanctity of their

lives. I know thou hast revealed the divine word, even from its first

utterance, in the language of truth. Thou hast called thy present work a

poem, wherefore it shall be a poem. There shall be no poets whose works

may equal the descriptions of this poem, even, as the three other modes

called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa

be thought of, O Muni, for the purpose of writing the poem.'

"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode.

Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles,

ready to fulfil the desires of his votaries, was no sooner thought of,

than he repaired to the place where Vyasa was seated. And when he had been

saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas!

be thou the writer of the Bharata which I have formed in my imagination,

and which I am about to repeat."

"Ganesa, upon hearing this address, thus answered, 'I will become the

writer of thy work, provided my pen do not for a moment cease writing."

And Vyasa said unto that divinity, 'Wherever there be anything thou dost

not comprehend, cease to continue writing.' Ganesa having signified his

assent, by repeating the word Om! proceeded to write; and Vyasa began; and

by way of diversion, he knit the knots of composition exceeding close; by

doing which, he dictated this work according to his engagement.

I am (continued Sauti) acquainted with eight thousand and eight hundred

verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of

their meaning, O Muni, no one is able, to this day, to penetrate those

closely knit difficult slokas. Even the omniscient Ganesa took a moment to

consider; while Vyasa, however, continued to compose other verses in great

abundance.

The wisdom of this work, like unto an instrument of applying collyrium,

hath opened the eyes of the inquisitive world blinded by the darkness of

ignorance. As the sun dispelleth the darkness, so doth the Bharata by its

discourses on religion, profit, pleasure and final release, dispel the

ignorance of men. As the full-moon by its mild light expandeth the buds of

the water-lily, so this Purana, by exposing the light of the Sruti hath

expanded the human intellect. By the lamp of history, which destroyeth the

darkness of ignorance, the whole mansion of nature is properly and

completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the

divisions called Pauloma and Astika are the root; the part called Sambhava

is the trunk; the books called Sabha and Aranya are the roosting perches;

the books called Arani is the knitting knots; the books called Virata and

Udyoga the pith; the book named Bhishma, the main branch; the book called

Drona, the leaves; the book called Karna, the fair flowers; the book named

Salya, their sweet smell; the books entitled Stri and Aishika, the

refreshing shade; the book called Santi, the mighty fruit; the book called

Aswamedha, the immortal sap; the denominated Asramavasika, the spot where

it groweth; and the book called Mausala, is an epitome of the Vedas and

held in great respect by the virtuous Brahmanas. The tree of the Bharata,

inexhaustible to mankind as the clouds, shall be as a source of livelihood

to all distinguished poets."

"Sauti continued, 'I will now speak of the undying flowery and fruitful

productions of this tree, possessed of pure and pleasant taste, and not to

be destroyed even by the immortals. Formerly, the spirited and virtuous

Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga

and of his own mother, became the father of three boys who were like the

three fires by the two wives of Vichitra-virya; and having thus raised up

Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to

prosecute his religious exercise.

It was not till after these were born, grown up, and departed on the

supreme journey, that the great Rishi Vyasa published the Bharata in this

region of mankind; when being solicited by Janamejaya and thousands of

Brahmanas, he instructed his disciple Vaisampayana, who was seated near

him; and he, sitting together with the Sadasyas, recited the Bharata,

during the intervals of the ceremonies of the sacrifice, being repeatedly

urged to proceed.

Vyasa hath fully represented the greatness of the house of Kuru, the

virtuous principles of Gandhari, the wisdom of Vidura, and the constancy

of Kunti. The noble Rishi hath also described the divinity of Vasudeva,

the rectitude of the sons of Pandu, and the evil practices of the sons and

partisans of Dhritarashtra.

Vyasa executed the compilation of the Bharata, exclusive of the episodes

originally in twenty-four thousand verses; and so much only is called by

the learned as the Bharata. Afterwards, he composed an epitome in one

hundred and fifty verses, consisting of the introduction with the chapter

of contents. This he first taught to his son Suka; and afterwards he gave

it to others of his disciples who were possessed of the same

qualifications. After that he executed another compilation, consisting of

six hundred thousand verses. Of those, thirty hundred thousand are known

in the world of the Devas; fifteen hundred thousand in the world of the

Pitris: fourteen hundred thousand among the Gandharvas, and one hundred

thousand in the regions of mankind. Narada recited them to the Devas,

Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas,

and Rakshasas: and in this world they were recited by Vaisampayana, one of

the disciples of Vyasa, a man of just principles and the first among all

those acquainted with the Vedas. Know that I, Sauti, have also repeated

one hundred thousand verses.

Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its

trunk; Bhimasena, its branches; the two sons of Madri are its full-grown

fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.

Pandu, after having subdued many countries by his wisdom and prowess, took

up his abode with the Munis in a certain forest as a sportsman, where he

brought upon himself a very severe misfortune for having killed a stag

coupling with its mate, which served as a warning for the conduct of the

princes of his house as long as they lived. Their mothers, in order that

the ordinances of the law might be fulfilled, admitted as substitutes to

their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin

Aswins. And when their offspring grew up, under the care of their two

mothers, in the society of ascetics, in the midst of sacred groves and

holy recluse-abodes of religious men, they were conducted by Rishis into

the presence of Dhritarashtra and his sons, following as students in the

habit of Brahmacharis, having their hair tied in knots on their heads.

'These our pupils', said they, 'are as your sons, your brothers, and your

friends; they are Pandavas.' Saying this, the Munis disappeared.

When the Kauravas saw them introduced as the sons of Pandu, the

distinguished class of citizens shouted exceedingly for joy. Some, however,

said, they were not the sons of Pandu; others said, they were; while a few

asked how they could be his offspring, seeing he had been so long dead.

Still on all sides voices were heard crying, 'They are on all accounts

welcome! Through divine Providence we behold the family of Pandu! Let

their welcome be proclaimed!' As these acclamations ceased, the plaudits

of invisible spirits, causing every point of the heavens to resound, were

tremendous. There were showers of sweet-scented flowers, and the sound of

shells and kettle-drums. Such were the wonders that happened on the

arrival of the young princes. The joyful noise of all the citizens, in

expression of their satisfaction on the occasion, was so great that it

reached the very heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the

Pandavas resided there, respected by all and without apprehension from any

one.

The principal men were pleased with the purity of Yudhishthira, the

courage of Arjuna, the submissive attention of Kunti to her superiors, and

the humility of the twins, Nakula and Sahadeva; and all the people

rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in

the midst of a concourse of Rajas, by performing a very difficult feat of

archery. And from this time he became very much respected in this world

among all bowmen; and in fields of battle also, like the sun, he was hard

to behold by foe-men. And having vanquished all the neighbouring princes

and every considerable tribe, he accomplished all that was necessary for

the Raja (his eldest brother) to perform the great sacrifice called

Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by

the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha)

and the proud Chaidya, acquired the right to perform the grand sacrifice

of Rajasuya abounding in provisions and offering and fraught with

transcendent merits. And Duryodhana came to this sacrifice; and when he

beheld the vast wealth of the Pandavas scattered all around, the offerings,

the precious stones, gold and jewels; the wealth in cows, elephants, and

horses; the curious textures, garments, and mantles; the precious shawls

and furs and carpets made of the skin of the Ranku; he was filled with

envy and became exceedingly displeased. And when he beheld the hall of

assembly elegantly constructed by Maya (the Asura architect) after the

fashion of a celestial court, he was inflamed with rage. And having

started in confusion at certain architectural deceptions within this

building, he was derided by Bhimasena in the presence of Vasudeva, like

one of mean descent.

And it was represented to Dhritarashtra that his son, while partaking of

various objects of enjoyment and diverse precious things, was becoming

meagre, wan, and pale. And Dhritarashtra, some time after, out of

affection for his son, gave his consent to their playing (with the

Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly

wroth. And being dissatisfied, he did nothing to prevent the disputes, but

overlooked the gaming and sundry other horried unjustifiable transactions

arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the

son of Saradwan, he made the Kshatriyas kill each other in the terrific

war that ensued.'

"And Dhritarashtra hearing the ill news of the success of the Pandavas and

recollecting the resolutions of Duryodhana, Karna, and Sakuni, pondered for

a while and addressed to Sanjaya the following speech:--

'Attend, O Sanjaya, to all I am about to say, and it will not become thee

to treat me with contempt. Thou art well-versed in the shastras,

intelligent and endowed with wisdom. My inclination was never to war, not

did I delight in the destruction of my race. I made no distinction between

my own children and the children of Pandu. My own sons were prone to

wilfulness and despised me because I am old. Blind as I am, because of my

miserable plight and through paternal affection, I bore it all. I was

foolish after the thoughtless Duryodhana ever growing in folly. Having

been a spectator of the riches of the mighty sons of Pandu, my son was

derided for his awkwardness while ascending the hall. Unable to bear it

all and unable himself to overcome the sons of Pandu in the field, and

though a soldier, unwilling yet to obtain good fortune by his own exertion,

with the help of the king of Gandhara he concerted an unfair game at dice.

'Hear, O Sanjaya, all that happened thereupon and came to my knowledge.

And when thou hast heard all I say, recollecting everything as it fell out,

thou shall then know me for one with a prophetic eye. When I heard that

Arjuna, having bent the bow, had pierced the curious mark and brought it

down to the ground, and bore away in triumph the maiden Krishna, in the

sight of the assembled princes, then, O Sanjaya I had no hope of success.

When I heard that Subhadra of the race of Madhu had, after forcible

seizure been married by Arjuna in the city of Dwaraka, and that the two

heroes of the race of Vrishni (Krishna and Balarama the brothers of

Subhadra) without resenting it had entered Indraprastha as friends, then,

O Sanjaya, I had no hope of success. When I heard that Arjuna, by his

celestial arrow preventing the downpour by Indra the king of the gods, had

gratified Agni by making over to him the forest of Khandava, then, O

Sanjaya, I had no hope of success. When I heard that the five Pandavas

with their mother Kunti had escaped from the house of lac, and that Vidura

was engaged in the accomplishment of their designs, then, O Sanjaya, I had

no hope of success. When I heard that Arjuna, after having pierced the

mark in the arena had won Draupadi, and that the brave Panchalas had

joined the Pandavas, then, O Sanjaya, I had no hope of success. When I

heard that Jarasandha, the foremost of the royal line of Magadha, and

blazing in the midst of the Kshatriyas, had been slain by Bhima with his

bare arms alone, then, O Sanjaya, I had no hope of success. When I heard

that in their general campaign the sons of Pandu had conquered the chiefs

of the land and performed the grand sacrifice of the Rajasuya, then, O

Sanjaya, I had no hope of success. When I heard that Draupadi, her voice

choked with tears and heart full of agony, in the season of impurity and

with but one raiment on, had been dragged into court and though she had

protectors, she had been treated as if she had none, then, O Sanjaya, I

had no hope of success. When I heard that the wicked wretch Duhsasana, was

striving to strip her of that single garment, had only drawn from her

person a large heap of cloth without being able to arrive at its end, then,

O Sanjaya, I had no hope of success. When I heard that Yudhishthira,

beaten by Saubala at the game of dice and deprived of his kingdom as a

consequence thereof, had still been attended upon by his brothers of

incomparable prowess, then, O Sanjaya, I had no hope of success. When I

heard that the virtuous Pandavas weeping with affliction had followed

their elder brother to the wilderness and exerted themselves variously for

the mitigation of his discomforts, then, O Sanjaya, I had no hope of

success.

'When I heard that Yudhishthira had been followed into the wilderness by

Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I

had no hope of success. When I heard that Arjuna, having, in combat,

pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a

hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope

of success. When I heard that the just and renowned Arjuna after having

been to the celestial regions, had there obtained celestial weapons from

Indra himself then, O Sanjaya, I had no hope of success. When I heard that

afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with

the boon they had obtained and which had rendered them invulnerable even

to the celestials, then, O Sanjaya, I had no hope of success. When I heard

that Arjuna, the chastiser of enemies, having gone to the regions of Indra

for the destruction of the Asuras, had returned thence successful, then, O

Sanjaya, I had no hope of success. When I heard that Bhima and the other

sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that

country which is inaccessible to man then, O Sanjaya, I had no hope of

success. When I heard that my sons, guided by the counsels of Karna, while

on their journey of Ghoshayatra, had been taken prisoners by the

Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of

success. When I heard that Dharma (the god of justice) having come under

the form of a Yaksha had proposed certain questions to Yudhishthira then,

O Sanjaya, I had no hope of success. When I heard that my sons had failed

to discover the Pandavas under their disguise while residing with Draupadi

in the dominions of Virata, then, O Sanjaya, I had no hope of success.

When I heard that the principal men of my side had all been vanquished by

the noble Arjuna with a single chariot while residing in the dominions of

Virata, then, O Sanjaya, I had no hope of success. When I heard that

Vasudeva of the race of Madhu, who covered this whole earth by one foot,

was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I

had no hope of success. When I heard that the king of Matsya, had offered

his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her

for his son, then, O Sanjaya, I had no hope of success. When I heard that

Yudhishthira, beaten at dice, deprived of wealth, exiled and separated

from his connections, had assembled yet an army of seven Akshauhinis, then,

O Sanjaya, I had no hope of success. When I heard Narada, declare that

Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them

together in the regions of Brahma, then, O Sanjaya, I had no hope of

success. When I heard that Krishna, anxious to bring about peace, for the

welfare of mankind had repaired to the Kurus, and went away without having

been able to effect his purpose, then, O Sanjaya, I had no hope of success.

When I heard that Karna and Duryodhana resolved upon imprisoning Krishna

displayed in himself the whole universe, then, O Sanjaya, I had no hope of

success. Then I heard that at the time of his departure, Pritha (Kunti)

standing, full of sorrow, near his chariot received consolation from

Krishna, then, O Sanjaya, I had no hope of success. When I heard that

Vasudeva and Bhishma the son of Santanu were the counsellors of the

Pandavas and Drona the son of Bharadwaja pronounced blessings on them,

then, O Sanjaya, I had no hope of success. When Karna said unto Bhishma--I

will not fight when thou art fighting--and, quitting the army, went away,

then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and

Arjuna and the bow Gandiva of immeasurable prowess, these three of

dreadful energy had come together, then, O Sanjaya, I had no hope of

success. When I heard that upon Arjuna having been seized with compunction

on his chariot and ready to sink, Krishna showed him all the worlds within

his body, then, O Sanjaya, I had no hope of success. When I heard that

Bhishma, the desolator of foes, killing ten thousand charioteers every day

in the field of battle, had not slain any amongst the Pandavas then, O

Sanjaya, I had no hope of success. When I heard that Bhishma, the

righteous son of Ganga, had himself indicated the means of his defeat in

the field of battle and that the same were accomplished by the Pandavas

with joyfulness, then, O Sanjaya, I had no hope of success. When I heard

that Arjuna, having placed Sikhandin before himself in his chariot, had

wounded Bhishma of infinite courage and invincible in battle, then, O

Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma,

having reduced the numbers of the race of shomaka to a few, overcome with

various wounds was lying on a bed of arrows, then, O Sanjaya, I had no

hope of success. When I heard that upon Bhishma's lying on the ground with

thirst for water, Arjuna, being requested, had pierced the ground and

allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu

together with Indra and Suryya united as allies for the success of the

sons of Kunti, and the beasts of prey (by their inauspicious presence)

were putting us in fear, then, O Sanjaya, I had no hope of success. When

the wonderful warrior Drona, displaying various modes of fight in the

field, did not slay any of the superior Pandavas, then, O Sanjaya, I had

no hope of success. When I heard that the Maharatha Sansaptakas of our

army appointed for the overthrow of Arjuna were all slain by Arjuna

himself, then, O Sanjaya, I had no hope of success. When I heard that our

disposition of forces, impenetrable by others, and defended by Bharadwaja

himself well-armed, had been singly forced and entered by the brave son of

Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our

Maharathas, unable to overcome Arjuna, with jubilant faces after having

jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no

hope of success. When I heard that the blind Kauravas were shouting for

joy after having slain Abhimanyu and that thereupon Arjuna in anger made

his celebrated speech referring to Saindhava, then, O Sanjaya, I had no

hope of success. When I heard that Arjuna had vowed the death of Saindhava

and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I

had no hope of success. When I heard that upon the horses of Arjuna being

fatigued, Vasudeva releasing them made them drink water and bringing them

back and reharnessing them continued to guide them as before, then, O

Sanjaya, I had no hope of success. When I heard that while his horses were

fatigued, Arjuna staying in his chariot checked all his assailants, then,

O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the

race of Vrishni, after having thrown into confusion the army of Drona

rendered unbearable in prowess owing to the presence of elephants, retired

to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of

success. When I heard that Karna even though he had got Bhima within his

power allowed him to escape after only addressing him in contemptuous

terms and dragging him with the end of his bow, then, O Sanjaya, I had no

hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the

son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to

be slain, then, O Sanjaya, I had no hope of success. When I heard that the

celestial Sakti given by Indra (to Karna) was by Madhava's machinations

caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance,

then, O Sanjaya, I had no hope of success. When I heard that in the

encounter between Karna and Ghatotkacha, that Sakti was hurled against

Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in

battle, then, O Sanjaya. I had no hope of success. When I heard that

Dhristadyumna, transgressing the laws of battle, slew Drona while alone in

his chariot and resolved on death, then, O Sanjaya, I had no hope of

success. When I heard that Nakula. the son of Madri, having in the

presence of the whole army engaged in single combat with the son of Drona

and showing himself equal to him drove his chariot in circles around, then,

O Sanjaya, I had no hope of success. When upon the death of Drona, his son

misused the weapon called Narayana but failed to achieve the destruction

of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard

that Bhimasena drank the blood of his brother Duhsasana in the field of

battle without anybody being able to prevent him, then, O Sanjaya, I had

no hope of success. When I heard that the infinitely brave Karna,

invincible in battle, was slain by Arjuna in that war of brothers

mysterious even to the gods, then, O Sanjaya, I had no hope of success.

When I heard that Yudhishthira, the Just, overcame the heroic son of Drona,

Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of

success. When I heard that the brave king of Madra who ever dared Krishna

in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of

success. When I heard that the wicked Suvala of magic power, the root of

the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu,

then, O Sanjaya, I had no hope of success. When I heard that Duryodhana,

spent with fatigue, having gone to a lake and made a refuge for himself

within its waters, was lying there alone, his strength gone and without a

chariot, then, O Sanjaya, I had no hope of success. When I heard that the

Pandavas having gone to that lake accompanied by Vasudeva and standing on

its beach began to address contemptuously my son who was incapable of

putting up with affronts, then, O Sanjaya, I had no hope of success. When

I heard that while, displaying in circles a variety of curious modes (of

attack and defence) in an encounter with clubs, he was unfairly slain

according to the counsels of Krishna, then, O Sanjaya, I had no hope of

success. When I heard the son of Drona and others by slaying the Panchalas

and the sons of Draupadi in their sleep, perpetrated a horrible and

infamous deed, then, O Sanjaya, I had no hope of success. When I heard

that Aswatthaman while being pursued by Bhimasena had discharged the first

of weapons called Aishika, by which the embryo in the womb (of Uttara) was

wounded, then, O Sanjaya, I had no hope of success. When I heard that the

weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with

another weapon over which he had pronounced the word "Sasti" and that

Aswatthaman had to give up the jewel-like excrescence on his head, then, O

Sanjaya, I had no hope of success. When I heard that upon the embryo in

the womb of Virata's daughter being wounded by Aswatthaman with a mighty

weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya,

I had no hope of success.

'Alas! Gandhari, destitute of children, grand-children, parents, brothers,

and kindred, is to be pitied. Difficult is the task that hath been

performed by the Pandavas: by them hath a kingdom been recovered without a

rival.

'Alas! I have heard that the war hath left only ten alive: three of our

side, and the Pandavas, seven, in that dreadful conflict eighteen

Akshauhinis of Kshatriyas have been slain! All around me is utter darkness,

and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my

mind is distracted."

"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was

overcome with extreme anguish and for a time deprived of sense; but being

revived, he addressed Sanjaya in the following words.

"After what hath come to pass, O Sanjaya, I wish to put an end to my life

without delay; I do not find the least advantage in cherishing it any

longer."

"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the

distressed lord of Earth while thus talking and bewailing, sighing like a

serpent and repeatedly tainting, in words of deep import.

"Thou hast heard, O Raja, of the greatly powerful men of vast exertions,

spoken of by Vyasa and the wise Narada; men born of great royal families,

resplendent with worthy qualities, versed in the science of celestial arms,

and in glory emblems of Indra; men who having conquered the world by

justice and performed sacrifices with fit offerings (to the Brahmanas),

obtained renown in this world and at last succumbed to the sway of time.

Such were Saivya; the valiant Maharatha; Srinjaya, great amongst

conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika,

Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes;

Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata;

Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the

greatly fortunate, and Janamejaya too; and Yayati of good deeds who

performed sacrifices, being assisted therein by the celestials themselves,

and by whose sacrificial altars and stakes this earth with her habited and

uninhabited regions hath been marked all over. These twenty-four Rajas

were formerly spoken of by the celestial Rishi Narada unto Saivya when

much afflicted for the loss of his children. Besides these, other Rajas

had gone before, still more powerful than they, mighty charioteers noble

in mind, and resplendent with every worthy quality. These were Puru, Kuru,

Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha,

Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru;

Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena,

Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-

Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma,

Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya,

Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya,

Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala;

Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala,

Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga,

Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by

hundreds and by thousands, and still others by millions, princes of great

power and wisdom, quitting very abundant enjoyments met death as thy sons

have done! Their heavenly deeds, valour, and generosity, their magnanimity,

faith, truth, purity, simplicity and mercy, are published to the world in

the records of former times by sacred bards of great learning. Though

endued with every noble virtue, these have yielded up their lives. Thy

sons were malevolent, inflamed with passion, avaricious, and of very evil-

disposition. Thou art versed in the Sastras, O Bharata, and art

intelligent and wise; they never sink under misfortunes whose

understandings are guided by the Sastras. Thou art acquainted, O prince,

with the lenity and severity of fate; this anxiety therefore for the

safety of thy children is unbecoming. Moreover, it behoveth thee not to

grieve for that which must happen: for who can avert, by his wisdom, the

decrees of fate? No one can leave the way marked out for him by Providence.

Existence and non-existence, pleasure and pain all have Time for their

root. Time createth all things and Time destroyeth all creatures. It is

Time that burneth creatures and it is Time that extinguisheth the fire.

All states, the good and the evil, in the three worlds, are caused by Time.

Time cutteth short all things and createth them anew. Time alone is awake

when all things are asleep: indeed, Time is incapable of being overcome.

Time passeth over all things without being retarded. Knowing, as thou dost,

that all things past and future and all that exist at the present moment,

are the offspring of Time, it behoveth thee not to throw away thy reason.'

"Sauti said, 'The son of Gavalgana having in this manner administered

comfort to the royal Dhritarashtra overwhelmed with grief for his sons,

then restored his mind to peace. Taking these facts for his subject,

Dwaipayana composed a holy Upanishad that has been published to the world

by learned and sacred bards in the Puranas composed by them.

"The study of the Bharata is an act of piety. He that readeth even one

foot, with belief, hath his sins entirely purged away. Herein Devas,

Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of;

and likewise Yakshas and great Uragas (Nagas). Herein also hath been

described the eternal Vasudeva possessing the six attributes. He is the

true and just, the pure and holy, the eternal Brahma, the supreme soul,

the true constant light, whose divine deeds wise and learned recount; from

whom hath proceeded the non-existent and existent-non-existent universe

with principles of generation and progression, and birth, death and re-

birth. That also hath been treated of which is called Adhyatma (the

superintending spirit of nature) that partaketh of the attributes of the

five elements. That also hath been described who is purusha being above

such epithets as 'undisplayed' and the like; also that which the foremost

yatis exempt from the common destiny and endued with the power of

meditation and Tapas behold dwelling in their hearts as a reflected image

in the mirror.

"The man of faith, devoted to piety, and constant in the exercise of

virtue, on reading this section is freed from sin. The believer that

constantly heareth recited this section of the Bharata, called the

Introduction, from the beginning, falleth not into difficulties. The man

repeating any part of the introduction in the two twilights is during such

act freed from the sins contracted during the day or the night. This

section, the body of the Bharata, is truth and nectar. As butter is in

curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar

among medicines; as the sea is eminent among receptacles of water, and the

cow among quadrupeds; as are these (among the things mentioned) so is the

Bharata said to be among histories.

"He that causeth it, even a single foot thereof, to be recited to

Brahmanas during a Sradha, his offerings of food and drink to the manes of

his ancestors become inexhaustible.

"By the aid of history and the Puranas, the Veda may be expounded; but the

Veda is afraid of one of little information lest he should it. The learned

man who recites to other this Veda of Vyasa reapeth advantage. It may

without doubt destroy even the sin of killing the embryo and the like. He

that readeth this holy chapter of the moon, readeth the whole of the

Bharata, I ween. The man who with reverence daily listeneth to this sacred

work acquireth long life and renown and ascendeth to heaven.

"In former days, having placed the four Vedas on one side and the Bharata

on the other, these were weighed in the balance by the celestials

assembled for that purpose. And as the latter weighed heavier than the

four Vedas with their mysteries, from that period it hath been called in

the world Mahabharata (the great Bharata). Being esteemed superior both in

substance and gravity of import it is denominated Mahabharata on account

of such substance and gravity of import. He that knoweth its meaning is

saved from all his sins.

"'Tapa is innocent, study is harmless, the ordinance of the Vedas

prescribed for all the tribes are harmless, the acquisition of wealth by

exertion is harmless; but when they are abused in their practices it is

then that they become sources of evil.'"

SECTION II

"The Rishis said, 'O son of Suta, we wish to hear a full and

circumstantial account of the place mentioned by you as Samanta-panchaya.'

"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O

ye best of men, ye deserve to hear of the place known as Samanta-panchaka.

In the interval between the Treta and Dwapara Yugas, Rama (the son of

Jamadagni) great among all who have borne arms, urged by impatience of

wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery

meteor, by his own valour, annihilated the entire tribe of the Kshatriyas,

he formed at Samanta-panchaka five lakes of blood. We are told that his

reason being overpowered by anger he offered oblations of blood to the

manes of his ancestors, standing in the midst of the sanguine waters of

those lakes. It was then that his forefathers of whom Richika was the

first having arrived there addressed him thus, 'O Rama, O blessed Rama, O

offspring of Bhrigu, we have been gratified with the reverence thou hast

shown for thy ancestors and with thy valour, O mighty one! Blessings be

upon thee. O thou illustrious one, ask the boon that thou mayst desire.'

"Rama said, 'If, O fathers, ye are favourably disposed towards me, the

boon I ask is that I may be absolved from the sins born of my having

annihilated the Kshatriyas in anger, and that the lakes I have formed may

become famous in the world as holy shrines.' The Pitris then said, 'So

shall it be. But be thou pacified.' And Rama was pacified accordingly. The

region that lieth near unto those lakes of gory water, from that time hath

been celebrated as Samanta-panchaka the holy. The wise have declared that

every country should be distinguished by a name significant of some

circumstance which may have rendered it famous. In the interval between

the Dwapara and the Kali Yugas there happened at Samanta-panchaka the

encounter between the armies of the Kauravas and the Pandavas. In that

holy region, without ruggedness of any kind, were assembled eighteen

Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come

thereto, they were all slain on the spot. Thus the name of that region, O

Brahmanas, hath been explained, and the country described to you as a

sacred and delightful one. I have mentioned the whole of what relateth to

it as the region is celebrated throughout the three worlds.'

"The Rishis said, 'We have a desire to know, O son of Suta, what is

implied by the term Akshauhini that hath been used by thee. Tell us in

full what is the number of horse and foot, chariots and elephants, which

compose an Akshauhini for thou art fully informed.'

"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three

horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas

are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three

vahinis together are called a Pritana; three pritanas form a Chamu; three

chamus, one Anikini; and an anikini taken ten times forms, as it is styled

by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians

have calculated that the number of chariots in an Akshauhini is twenty-one

thousand eight hundred and seventy. The measure of elephants must be fixed

at the same number. O ye pure, you must know that the number of foot-

soldiers is one hundred and nine thousand, three hundred and fifty, the

number of horse is sixty-five thousand, six hundred and ten. These, O

Brahmanas, as fully explained by me, are the numbers of an Akshauhini as

said by those acquainted with the principles of numbers. O best of

Brahmanas, according to this calculation were composed the eighteen

Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are

wonderful assembled them on that spot and having made the Kauravas the

cause, destroyed them all. Bhishma acquainted with choice of weapons,

fought for ten days. Drona protected the Kaurava Vahinis for five days.

Karna the desolator of hostile armies fought for two days; and Salya for

half a day. After that lasted for half a day the encounter with clubs

between Duryodhana and Bhima. At the close of that day, Aswatthaman and

Kripa destroyed the army of Yudishthira in the night while sleeping

without suspicion of danger.

"'O Saunaka, this best of narrations called Bharata which has begun to be

repeated at thy sacrifice, was formerly repeated at the sacrifice of

Janamejaya by an intelligent disciple of Vyasa. It is divided into several

sections; in the beginning are Paushya, Pauloma, and Astika parvas,

describing in full the valour and renown of kings. It is a work whose

description, diction, and sense are varied and wonderful. It contains an

account of various manners and rites. It is accepted by the wise, as the

state called Vairagya is by men desirous of final release. As Self among

things to be known, as life among things that are dear, so is this history

that furnisheth the means of arriving at the knowledge of Brahma the first

among all the sastras. There is not a story current in this world but doth

depend upon this history even as the body upon the foot that it taketh. As

masters of good lineage are ever attended upon by servants desirous of

preferment so is the Bharata cherished by all poets. As the words

constituting the several branches of knowledge appertaining to the world

and the Veda display only vowels and consonants, so this excellent history

displayeth only the highest wisdom.

"'Listen, O ye ascetics, to the outlines of the several divisions (parvas)

of this history called Bharata, endued with great wisdom, of sections and

feet that are wonderful and various, of subtile meanings and logical

connections, and embellished with the substance of the Vedas.

"'The first parva is called Anukramanika; the second, Sangraha; then

Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the

Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha

(setting fire to the house of lac) and then Hidimbabadha (the killing of

Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then

Chitraratha. The next is called Swayamvara (selection of husband by

Panchali), in which Arjuna by the exercise of Kshatriya virtues, won

Draupadi for wife. Then comes Vaivahika (marriage). Then comes

Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom),

Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away

of Subhadra). After these come Harana-harika, Khandava-daha (the burning

of the Khandava forest) and Maya-darsana (meeting with Maya the Asura

architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general

campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing

of the Arghya) and Sisupala-badha (the killing of Sisupala). After these,

Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-

badha (destruction of Krimira). The Arjuna-vigamana (the travels of

Arjuna), Kairati. In the last hath been described the battle between

Arjuna and Mahadeva in the guise of a hunter. After this Indra-

lokavigamana (the journey to the regions of Indra); then that mine of

religion and virtue, the highly pathetic Nalopakhyana (the story of Nala).

After this last, Tirtha-yatra or the pilgrimage of the wise prince of the

Kurus, the death of Jatasura, and the battle of the Yakshas. Then the

battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting

with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra,

Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and

then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi),

Jayadratha-bimoksana (the release of Jayadratha). Then the story of

'Savitri' illustrating the great merit of connubial chastity. After this

last, the story of 'Rama'. The parva that comes next is called 'Kundala-

harana' (the theft of the ear-rings). That which comes next is 'Aranya'

and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of

their promise (of living unknown for one year). Then the destruction of

the 'Kichakas', then the attempt to take the kine (of Virata by the

Kauravas). The next is called the marriage of Abhimanyu with the daughter

of Virata. The next you must know is the most wonderful parva called

Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival

of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra

owing to his anxiety). Then Sanatsujata, in which are the mysteries of

spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna.

Then the story of 'Matali' and then of 'Galava'. Then the stories of

'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and

Shodasarajika'. Then the arrival of Krishna at the court, and then

Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then,

must you know, comes the quarrel of the high-souled Karna. Then the march

to the field of the troops of both sides. The next hath been called

numbering the Rathis and Atirathas. Then comes the arrival of the

messenger Uluka which kindled the wrath (of the Pandavas). The next that

comes, you must know, is the story of Amba. Then comes the thrilling story

of the installation of Bhishma as commander-in-chief. The next is called

the creation of the insular region Jambu; then Bhumi; then the account

about the formation of islands. Then comes the 'Bhagavat-gita'; and then

the death of Bhishma. Then the installation of Drona; then the destruction

of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of

Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of

Ghatotkacha. Then, must you know, comes the story of the death of Drona of

surprising interest. The next that comes is called the discharge of the

weapon called Narayana. Then, you know, is Karna, and then Salya. Then

comes the immersion in the lake, and then the encounter (between Bhima and

Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of

holy shrines, and then genealogies. Then comes Sauptika describing

incidents disgraceful (to the honour of the Kurus). Then comes the

'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of

water to the manes of the deceased, and then the wailings of the women.

The next must be known as 'Sraddha' describing the funeral rites performed

for the slain Kauravas. Then comes the destruction of the Rakshasa

Charvaka who had assumed the disguise of a Brahmana (for deceiving

Yudhishthira). Then the coronation of the wise Yudhishthira. The next is

called the 'Grihapravibhaga'. Then comes 'Santi', then

'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that

follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-

prasnanusana', the origin of 'Durvasa', the disputations with Maya. The

next is to be known as 'Anusasanika'. Then the ascension of Bhishma to

heaven. Then the horse-sacrifice, which when read purgeth all sins away.

The next must be known as the 'Anugita' in which are words of spiritual

philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana'

(meeting with the spirits of the deceased sons), and the arrival of Narada.

The next is called 'Mausala' which abounds with terrible and cruel

incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then

comes the Purana which is called Khilvansa. In this last are contained

'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of

'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there

are prophecies regarding the future).

The high-souled Vyasa composed these hundred parvas of which the above is

only an abridgement: having distributed them into eighteen, the son of

Suta recited them consecutively in the forest of Naimisha as follows:

'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara,

Samva, the burning of the house of lac, the slaying of Hidimba, the

destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,

her marriage after the overthrow of rivals in war, the arrival of Vidura,

the restoration, Arjuna's exile, the abduction of Subhadra, the gift and

receipt of the marriage dower, the burning of the Khandava forest, and the

meeting with (the Asura-architect) Maya. The Paushya parva treats of the

greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika

describes the birth of Garuda and of the Nagas (snakes), the churning of

the ocean, the incidents relating to the birth of the celestial steed

Uchchaihsrava, and finally, the dynasty of Bharata, as described in the

Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth

of various kings and heroes, and that of the sage, Krishna Dwaipayana: the

partial incarnations of deities, the generation of Danavas and Yakshas of

great prowess, and serpents, Gandharvas, birds, and of all creatures; and

lastly, of the life and adventures of king Bharata--the progenitor of the

line that goes by his name--the son born of Sakuntala in the hermitage of

the ascetic Kanwa. This parva also describes the greatness of Bhagirathi,

and the births of the Vasus in the house of Santanu and their ascension to

heaven. In this parva is also narrated the birth of Bhishma uniting in

himself portions of the energies of the other Vasus, his renunciation of

royalty and adoption of the Brahmacharya mode of life, his adherence to

his vows, his protection of Chitrangada, and after the death of

Chitrangada, his protection of his younger brother, Vichitravirya, and his

placing the latter on the throne: the birth of Dharma among men in

consequence of the curse of Animondavya; the births of Dhritarashtra and

Pandu through the potency of Vyasa's blessings (?) and also the birth of

the Pandavas; the plottings of Duryodhana to send the sons of Pandu to

Varanavata, and the other dark counsels of the sons of Dhritarashtra in

regard to the Pandavas; then the advice administered to Yudhishthira on

his way by that well-wisher of the Pandavas--Vidura--in the mlechchha

language--the digging of the hole, the burning of Purochana and the

sleeping woman of the fowler caste, with her five sons, in the house of

lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and

the slaying of her brother Hidimba by Bhima of great prowess. The birth of

Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with

his advice their stay in disguise in the house of a Brahmana in the city

of Ekachakra; the destruction of the Asura Vaka, and the amazement of the

populace at the sight; the extra-ordinary births of Krishna and

Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to

the injunction of Vyasa, and moved equally by the desire of winning the

hand of Draupadi on learning the tidings of the Swayamvara from the lips

of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on

the banks of the Bhagirathi, his contraction of friendship with his

adversary, and his hearing from the Gandharva the history of Tapati,

Vasishtha and Aurva. This parva treats of the journey of the Pandavas

towards Panchala, the acquisition of Draupadi in the midst of all the

Rajas, by Arjuna, after having successfully pierced the mark; and in the

ensuing fight, the defeat of Salya, Karna, and all the other crowned heads

at the hands of Bhima and Arjuna of great prowess; the ascertainment by

Balarama and Krishna, at the sight of these matchless exploits, that the

heroes were the Pandavas, and the arrival of the brothers at the house of

the potter where the Pandavas were staying; the dejection of Drupada on

learning that Draupadi was to be wedded to five husbands; the wonderful

story of the five Indras related in consequence; the extraordinary and

divinely-ordained wedding of Draupadi; the sending of Vidura by the sons

of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his

sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then

their rule over one half of the kingdom; the fixing of turns by the sons

of Pandu, in obedience to the injunction of Narada, for connubial

companionship with Krishna. In like manner hath the history of Sunda and

Upasunda been recited in this. This parva then treats of the departure of

Arjuna for the forest according to the vow, he having seen Draupadi and

Yudhishthira sitting together as he entered the chamber to take out arms

for delivering the kine of a certain Brahmana. This parva then describes

Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent);

it then relates his visits to several sacred spots; the birth of

Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who

had been turned into alligators by the imprecation of a Brahmana, the

meeting of Madhava and Arjuna on the holy spot called Prabhasa; the

carrying away of Subhadra by Arjuna, incited thereto by her brother

Krishna, in the wonderful car moving on land and water, and through mid-

air, according to the wish of the rider; the departure for Indraprastha,

with the dower; the conception in the womb of Subhadra of that prodigy of

prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the

pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the

acquisition by them of the discus and the celebrated bow Gandiva; the

burning of the forest of Khandava; the rescue of Maya by Arjuna, and the

escape of the serpent,--and the begetting of a son by that best of Rishis,

Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa

into two hundred and twenty-seven chapters. These two hundred and twenty-

seven chapters contain eight thousand eight hundred and eighty-four slokas.

The second is the extensive parva called Sabha or the assembly, full of

matter. The subjects of this parva are the establishment of the grand hall

by the Pandavas; their review of their retainers; the description of the

lokapalas by Narada well-acquainted with the celestial regions; the

preparations for the Rajasuya sacrifice; the destruction of Jarasandha;

the deliverance by Vasudeva of the princes confined in the mountain-pass;

the campaign of universal conquest by the Pandavas; the arrival of the

princes at the Rajasuya sacrifice with tribute; the destruction of

Sisupala on the occasion of the sacrifice, in connection with offering of

arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's

sorrow and envy at the sight of the magnificent scale on which the

arrangements had been made; the indignation of Duryodhana in consequence,

and the preparations for the game of dice; the defeat of Yudhishthira at

play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted

daughter-in-law Draupadi plunged in the sea of distress caused by the

gambling, as of a boat tossed about by the tempestuous waves. The

endeavours of Duryodhana to engage Yudhishthira again in the game; and the

exile of the defeated Yudhishthira with his brothers. These constitute

what has been called by the great Vyasa the Sabha Parva. This parva is

divided into seventh-eight sections, O best of Brahmanas, of two thousand,

five hundred and seven slokas.

Then comes the third parva called Aranyaka (relating to the forest) This

parva treats of the wending of the Pandavas to the forest and the citizens,

following the wise Yudhishthira, Yudhishthira's adoration of the god of

day; according to the injunctions of Dhaumya, to be gifted with the power

of maintaining the dependent Brahmanas with food and drink: the creation

of food through the grace of the Sun: the expulsion by Dhritarashtra of

Vidura who always spoke for his master's good; Vidura's coming to the

Pandavas and his return to Dhritarashtra at the solicitation of the latter;

the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas,

being incited thereto by Karna; the appearance of Vyasa and his dissuasion

of Duryodhana bent on going to the forest; the history of Surabhi; the

arrival of Maitreya; his laying down to Dhritarashtra the course of action;

and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the

coming of the Panchalas and the princes of the Vrishni race to

Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni;

Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before

Madhava; Krishna's cheering her; the fall of Sauva also has been here

described by the Rishi; also Krishna's bringing Subhadra with her son to

Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala;

the entrance of the sons of Pandu into the romantic Dwaita wood;

conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to

the Pandavas and his endowing Yudhishthira with the power of Pratismriti;

then, after the departure of Vyasa, the removal of the Pandavas to the

forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in

search of weapons; his battle with Mahadeva in the guise of a hunter; his

meeting with the lokapalas and receipt of weapons from them; his journey

to the regions of Indra for arms and the consequent anxiety of

Dhritarashtra; the wailings and lamentations of Yudhishthira on the

occasion of his meeting with the worshipful great sage Brihadaswa. Here

occurs the holy and highly pathetic story of Nala illustrating the

patience of Damayanti and the character of Nala. Then the acquirement by

Yudhishthira of the mysteries of dice from the same great sage; then the

arrival of the Rishi Lomasa from the heavens to where the Pandavas were,

and the receipt by these high-souled dwellers in the woods of the

intelligence brought by the Rishi of their brother Arjuna staving in the

heavens; then the pilgrimage of the Pandavas to various sacred spots in

accordance with the message of Arjuna, and their attainment of great merit

and virtue consequent on such pilgrimage; then the pilgrimage of the great

sage Narada to the shrine Putasta; also the pilgrimage of the high-souled

Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here

also is recited the sacrificial magnificence of Gaya; then the story of

Agastya in which the Rishi ate up the Asura Vatapi, and his connubial

connection with Lopamudra from the desire of offspring. Then the story of

Rishyasringa who adopted Brahmacharya mode of life from his very boyhood;

then the history of Rama of great prowess, the son of Jamadagni, in which

has been narrated the death of Kartavirya and the Haihayas; then the

meeting between the Pandavas and the Vrishnis in the sacred spot called

Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu,

made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma

juice (from which they had been excluded by the other gods), and in which

besides is shown how Chyavana himself acquired perpetual youth (as a boon

from the grateful Aswinis). Then hath been described the history of king

Mandhata; then the history of prince Jantu; and how king Somaka by

offering up his only son (Jantu) in sacrifice obtained a hundred others;

then the excellent history of the hawk and the pigeon; then the

examination of king Sivi by Indra, Agni, and Dharma; then the story of

Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,

between that Rishi and the first of logicians, Vandi, the son of Varuna;

the defeat of Vandi by the great Ashtavakra, and the release by the Rishi

of his father from the depths of the ocean. Then the story of Yavakrita,

and then that of the great Raivya: then the departure (of the Pandavas)

for Gandhamadana and their abode in the asylum called Narayana; then

Bhimasena's journey to Gandhamadana at the request of Draupadi (in search

of the sweet-scented flower). Bhima's meeting on his way, in a grove of

bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in

the tank and the destruction of the flowers therein for obtaining the

sweet-scented flower (he was in search of); his consequent battle with the

mighty Rakshasas and the Yakshas of great prowess including Hanuman; the

destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with

the royal sage Vrishaparva; their departure for the asylum of Arshtishena

and abode therein: the incitement of Bhima (to acts of vengeance) by

Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena,

his terrific battle with the mighty Yakshas headed by Hanuman; then the

meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with

Arjuna after he had obtained for the purpose of Yudhishthira many

celestial weapons; then Arjuna's terrible encounter with the

Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and

the Kalakeyas; their destruction at the hands of Arjuna; the commencement

of the display of the celestial weapons by Arjuna before Yudhishthira, the

prevention of the same by Narada; the descent of the Pandavas from

Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge

as the mountain; his release from the coils of the snake, upon

Yudhishthira's answering certain questions; the return of the Pandavas to

the Kamyaka woods. Here is described the reappearance of Vasudeva to see

the mighty sons of Pandu; the arrival of Markandeya, and various recitals,

the history of Prithu the son of Vena recited by the great Rishi; the

stories of Saraswati and the Rishi Tarkhya. After these, is the story of

Matsya; other old stories recited by Markandeya; the stories of

Indradyumna and Dhundhumara; then the history of the chaste wife; the

history of Angira, the meeting and conversation of Draupadi and Satyabhama;

the return of the Pandavas to the forest of Dwaita; then the procession to

see the calves and the captivity of Duryodhana; and when the wretch was

being carried off, his rescue by Arjuna; here is Yudhishthira's dream of

the deer; then the re-entry of the Pandavas into the Kamyaka forest, here

also is the long story of Vrihidraunika. Here also is recited the story of

Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the

pursuit of the ravisher by Bhima swift as the air and the ill-shaving of

Jayadratha's crown at Bhima's hand. Here is the long history of Rama in

which is shown how Rama by his prowess slew Ravana in battle. Here also is

narrated the story of Savitri; then Karna's deprivation by Indra of his

ear-rings; then the presentation to Karna by the gratified Indra of a

Sakti (missile weapon) which had the virtue of killing only one person

against whom it might be hurled; then the story called Aranya in which

Dharma (the god of justice) gave advice to his son (Yudhishthira); in

which, besides is recited how the Pandavas after having obtained a boon

went towards the west. These are all included in the third Parva called

Aranyaka, consisting of two hundred and sixty-nine sections. The number of

slokas is eleven thousand, six hundred and sixty-four.

"The extensive Parva that comes next is called Virata. The Pandavas

arriving at the dominions of Virata saw in a cemetery on the outskirts of

the city a large shami tree whereon they kept their weapons. Here hath

been recited their entry into the city and their stay there in disguise.

Then the slaying by Bhima of the wicked Kichaka who, senseless with lust,

had sought Draupadi; the appointment by prince Duryodhana of clever spies;

and their despatch to all sides for tracing the Pandavas; the failure of

these to discover the mighty sons of Pandu; the first seizure of Virata's

kine by the Trigartas and the terrific battle that ensued; the capture of

Virata by the enemy and his rescue by Bhimasena; the release also of the

kine by the Pandava (Bhima); the seizure of Virata's kine again by the

Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna;

the release of the king's kine; the bestowal by Virata of his daughter

Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu

--the destroyer of foes. These are the contents of the extensive fourth

Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven

sections. The number of slokas is two thousand and fifty.

"Listen then to (the contents of) the fifth Parva which must be known as

Udyoga. While the Pandavas, desirous of victory, were residing in the

place called Upaplavya, Duryodhana and Arjuna both went at the same time

to Vasudeva, and said, "You should render us assistance in this war." The

high-souled Krishna, upon these words being uttered, replied, "O ye first

of men, a counsellor in myself who will not fight and one Akshauhini of

troops, which of these shall I give to which of you?" Blind to his own

interests, the foolish Duryodhana asked for the troops; while Arjuna

solicited Krishna as an unfighting counsellor. Then is described how, when

the king of Madra was coming for the assistance of the Pandavas,

Duryodhana, having deceived him on the way by presents and hospitality,

induced him to grant a boon and then solicited his assistance in battle;

how Salya, having passed his word to Duryodhana, went to the Pandavas and

consoled them by reciting the history of Indra's victory (over Vritra).

Then comes the despatch by the Pandavas of their Purohita (priest) to the

Kauravas. Then is described how king Dhritarashtra of great prowess,

having heard the word of the purohita of the Pandavas and the story of

Indra's victory decided upon sending his purohita and ultimately

despatched Sanjaya as envoy to the Pandavas from desire for peace. Here

hath been described the sleeplessness of Dhritarashtra from anxiety upon

hearing all about the Pandavas and their friends, Vasudeva and others. It

was on this occasion that Vidura addressed to the wise king Dhritarashtra

various counsels that were full of wisdom. It was here also that Sanat-

sujata recited to the anxious and sorrowing monarch the excellent truths

of spiritual philosophy. On the next morning Sanjaya spoke, in the court

of the King, of the identity of Vasudeva and Arjuna. It was then that the

illustrious Krishna, moved by kindness and a desire for peace, went

himself to the Kaurava capital, Hastinapura, for bringing about peace.

Then comes the rejection by prince Duryodhana of the embassy of Krishna

who had come to solicit peace for the benefit of both parties. Here hath

been recited the story of Damvodvava; then the story of the high-souled

Matuli's search for a husband for his daughter: then the history of the

great sage Galava; then the story of the training and discipline of the

son of Bidula. Then the exhibition by Krishna, before the assembled Rajas,

of his Yoga powers upon learning the evil counsels of Duryodhana and Karna;

then Krishna's taking Karna in his chariot and his tendering to him of

advice, and Karna's rejection of the same from pride. Then the return of

Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his

narration to the Pandavas of all that had happened. It was then that those

oppressors of foes, the Pandavas, having heard all and consulted properly

with each other, made every preparation for war. Then comes the march from

Hastinapura, for battle, of foot-soldiers, horses, charioteers and

elephants. Then the tale of the troops by both parties. Then the despatch

by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous

to the battle. Then the tale of charioteers of different classes. Then the

story of Amba. These all have been described in the fifth Parva called

Udyoga of the Bharata, abounding with incidents appertaining to war and

peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-

six sections in this Parva. The number of slokas also composed in this by

the great Rishi is six thousand, six hundred and ninety-eight.

"Then is recited the Bhishma Parva replete with wonderful incidents. In

this hath been narrated by Sanjaya the formation of the region known as

Jambu. Here hath been described the great depression of Yudhishthira's

army, and also a fierce fight for ten successive days. In this the high-

souled Vasudeva by reasons based on the philosophy of final release drove

away Arjuna's compunction springing from the latter's regard for his

kindred (whom he was on the eve of slaying). In this the magnanimous

Krishna, attentive to the welfare of Yudhishthira, seeing the loss

inflicted (on the Pandava army), descended swiftly from his chariot

himself and ran, with dauntless breast, his driving whip in hand, to

effect the death of Bhishma. In this, Krishna also smote with piercing

words Arjuna, the bearer of the Gandiva and the foremost in battle among

all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing

Shikandin before him and piercing Bhishma with his sharpest arrows felled

him from his chariot. In this, Bhishma lay stretched on his bed of arrows.

This extensive Parva is known as the sixth in the Bharata. In this have

been composed one hundred and seventeen sections. The number of slokas is

five thousand, eight hundred and eighty-four as told by Vyasa conversant

with the Vedas.

"Then is recited the wonderful Parva called Drona full of incidents. First

comes the installation in the command of the army of the great instructor

in arms, Drona: then the vow made by that great master of weapons of

seizing the wise Yudhishthira in battle to please Duryodhana; then the

retreat of Arjuna from the field before the Sansaptakas, then the

overthrow of Bhagadatta like to a second Indra in the field, with the

elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his

teens, alone and unsupported, at the hands of many Maharathas including

Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna,

in battle of seven Akshauhinis of troops and then of Jayadratha; then the

entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot,

Satyaki, into the Kaurava ranks impenetrable even to the gods, in search

of Arjuna in obedience to the orders of Yudhishthira, and the destruction

of the remnant of the Sansaptakas. In the Drona Parva, is the death of

Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the

great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva,

Aswatthaman, excited beyond measure at the fall of his father in battle,

discharged the terrible weapon Narayana. Then the glory of Rudra in

connection with the burning (of the three cities). Then the arrival of

Vyasa and recital by him of the glory of Krishna and Arjuna. This is the

great seventh Parva of the Bharata in which all the heroic chiefs and

princes mentioned were sent to their account. The number of sections in

this is one hundred and seventy. The number of slokas as composed in the

Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true

knowledge after much meditation, is eight thousand, nine hundred and nine.

"Then comes the most wonderful Parva called Karna. In this is narrated the

appointment of the wise king of Madra as (Karna's) charioteer. Then the

history of the fall of the Asura Tripura. Then the application to each

other by Karna and Salya of harsh words on their setting out for the field,

then the story of the swan and the crow recited in insulting allusion:

then the death of Pandya at the hands of the high-souled Aswatthaman; then

the death of Dandasena; then that of Darda; then Yudhishthira's imminent

risk in single combat with Karna in the presence of all the warriors; then

the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification

of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped

open Dussasana's breast in battle drank the blood of his heart. Then

Arjuna slew the great Karna in single combat. Readers of the Bharata call

this the eighth Parva. The number of sections in this is sixty-nine and

the number of slokas is four thousand, nine hundred and sixty-tour.

"Then hath been recited the wonderful Parva called Salya. After all the

great warriors had been slain, the king of Madra became the leader of the

(Kaurava) army. The encounters one after another, of charioteers, have

been here described. Then comes the fall of the great Salya at the hands

of Yudhishthira, the Just. Here also is the death of Sakuni in battle at

the hands of Sahadeva. Upon only a small remnant of the troops remaining

alive after the immense slaughter, Duryodhana went to the lake and

creating for himself room within its waters lay stretched there for some

time. Then is narrated the receipt of this intelligence by Bhima from the

fowlers: then is narrated how, moved by the insulting speeches of the

intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came

out of the waters. Then comes the encounter with clubs, between Duryodhana

and Bhima; then the arrival, at the time of such encounter, of Balarama:

then is described the sacredness of the Saraswati; then the progress of

the encounter with clubs; then the fracture of Duryodhana's thighs in

battle by Bhima with (a terrific hurl of) his mace. These all have been

described in the wonderful ninth Parva. In this the number of sections is

fifty-nine and the number of slokas composed by the great Vyasa--the

spreader of the fame of the Kauravas--is three thousand, two hundred and

twenty.

"Then shall I describe the Parva called Sauptika of frightful incidents.

On the Pandavas having gone away, the mighty charioteers, Kritavarman,

Kripa, and the son of Drona, came to the field of battle in the evening

and there saw king Duryodhana lying on the ground, his thighs broken, and

himself covered with blood. Then the great charioteer, the son of Drona,

of terrible wrath, vowed, 'without killing all the Panchalas including

Drishtadyumna, and the Pandavas also with all their allies, I will not

take off armour.' Having spoken those words, the three warriors leaving

Duryodhana's side entered the great forest just as the sun was setting.

While sitting under a large banian tree in the night, they saw an owl

killing numerous crows one after another. At the sight of this,

Aswatthaman, his heart full of rage at the thought of his father's fate,

resolved to slay the slumbering Panchalas. And wending to the gate of the

camp, he saw there a Rakshasa of frightful visage, his head reaching to

the very heavens, guarding the entrance. And seeing that Rakshasa

obstructing all his weapons, the son of Drona speedily pacified by worship

the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he

slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and

others, together with their relatives, slumbering unsuspectingly in the

night. All perished on that fatal night except the five Pandavas and the

great warrior Satyaki. Those escaped owing to Krishna's counsels, then the

charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the

slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi

distressed at the death of her sons and brothers and father sat before her

lords resolved to kill herself by fasting. Then Bhima of terrible prowess,

moved by the words of Draupadi, resolved, to please her; and speedily

taking up his mace followed in wrath the son of his preceptor in arms. The

son of Drona from fear of Bhimasena and impelled by the fates and moved

also by anger discharged a celestial weapon saying, 'This is for the

destruction of all the Pandavas'; then Krishna saying. 'This shall not be',

neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by

one of his own. Seeing the wicked Aswatthaman's destructive intentions,

Dwaipayana and Krishna pronounced curses on him which the latter returned.

Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the

jewel on his head, and became exceedingly glad, and, boastful of their

success, made a present of it to the sorrowing Draupadi. Thus the tenth

Parva, called Sauptika, is recited. The great Vyasa hath composed this in

eighteen sections. The number of slokas also composed (in this) by the

great reciter of sacred truths is eight hundred and seventy. In this Parva

has been put together by the great Rishi the two Parvas called Sauptika

and Aishika.

"After this hath been recited the highly pathetic Parva called Stri,

Dhritarashtra of prophetic eye, afflicted at the death of his children,

and moved by enmity towards Bhima, broke into pieces a statue of hard iron

deftly placed before him by Krishna (as substitute of Bhima). Then Vidura,

removing the distressed Dhritarashtra's affection for worldly things by

reasons pointing to final release, consoled that wise monarch. Then hath

been described the wending of the distressed Dhritarashtra accompanied by

the ladies of his house to the field of battle of the Kauravas. Here

follow the pathetic wailings of the wives of the slain heroes. Then the

wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then

the Kshatriya ladies saw those heroes,--their unreturning sons, brothers,

and fathers,--lying dead on the field. Then the pacification by Krishna of

the wrath of Gandhari distressed at the death of her sons and grandsons.

Then the cremation of the bodies of the deceased Rajas with due rites by

that monarch (Yudhishthira) of great wisdom and the foremost also of all

virtuous men. Then upon the presentation of water of the manes of the

deceased princes having commenced, the story of Kunti's acknowledgment of

Karna as her son born in secret. Those have all been described by the

great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal

moveth every feeling heart with sorrow and even draweth tears from the

eyes. The number of sections composed is twenty-seven. The number of

slokas is seven hundred and seventy-five.

"Twelfth in number cometh the Santi Parva, which increaseth the

understanding and in which is related the despondency of Yudhishthira on

his having slain his fathers, brothers, sons, maternal uncles and

matrimonial relations. In this Parva is described how from his bed of

arrows Bhishma expounded various systems of duties worth the study of

kings desirous of knowledge; this Parva expounded the duties relative to

emergencies, with full indications of time and reasons. By understanding

these, a person attaineth to consummate knowledge. The mysteries also of

final emancipation have been expatiated upon. This is the twelfth Parva

the favourite of the wise. It consists of three hundred and thirty-nine

sections, and contains fourteen thousand, seven hundred and thirty-two

slokas.

"Next in order is the excellent Anusasana Parva. In it is described how

Yudhishthira, the king of the Kurus, was reconciled to himself on hearing

the exposition of duties by Bhishma, the son of Bhagirathi. This Parva

treats of rules in detail and of Dharma and Artha; then the rules of

charity and its merits; then the qualifications of donees, and the supreme

ride-regarding gifts. This Parva also describes the ceremonials of

individual duty, the rules of conduct and the matchless merit of truth.

This Parva showeth the great merit of Brahmanas and kine, and unraveleth

the mysteries of duties in relation to time and place. These are embodied

in the excellent Parva called Anusasana of varied incidents. In this hath

been described the ascension of Bhishma to Heaven. This is the thirteenth

Parva which hath laid down accurately the various duties of men. The

number of sections, in this is one hundred and forty-six. The number of

slokas is eight thousand.

"Then comes the fourteenth Parva Aswamedhika. In this is the excellent

story of Samvarta and Marutta. Then is described the discovery (by the

Pandavas) of golden treasuries; and then the birth of Parikshit who was

revived by Krishna after having been burnt by the (celestial) weapon of

Aswatthaman. The battles of Arjuna the son of Pandu, while following the

sacrificial horse let loose, with various princes who in wrath seized it.

Then is shown the great risk of Arjuna in his encounter with Vabhruvahana

the son of Chitrangada (by Arjuna) the appointed daughter of the chief of

Manipura. Then the story of the mongoose during the performance of the

horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The

number of sections is one hundred and three. The number of slokas composed

(in this) by Vyasa of true knowledge is three thousand, three hundred and

twenty.

"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra,

abdicating the kingdom, and accompanied by Gandhari and Vidura went to the

woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing

her superiors, leaving the court of her sons, followed the old couple. In

this is described the wonderful meeting through the kindness of Vyasa of

the king (Dhritarashtra) with the spirits of his slain children, grand-

children, and other princes, returned from the other world. Then the

monarch abandoning his sorrows acquired with his wife the highest fruit of

his meritorious actions. In this Parva, Vidura after having leaned on

virtue all his life attaineth to the most meritorious state.

"The learned son of Gavalgana, Sanjaya, also of passions under full

control, and the foremost of ministers, attained, in the Parva, to the

blessed state. In this, Yudhishthira the just met Narada and heard from

him about the extinction of the race of Vrishnis. This is the very

wonderful Parva called Asramvasika. The number of sections in this is

forty-two, and the number of slokas composed by Vyasa cognisant of truth

is one thousand five hundred and six.

"After this, you know, comes the Maushala of painful incidents. In this,

those lion-hearted heroes (of the race of Vrishni) with the scars of many

a field on their bodies, oppressed with the curse of a Brahmana, while

deprived of reason from drink, impelled by the fates, slew each other on

the shores of the Salt Sea with the Eraka grass which (in their hands)

became (invested with the fatal attributes of the) thunder. In this, both

Balarama and Kesava (Krishna) after causing the extermination of their

race, their hour having come, themselves did not rise superior to the sway

of all-destroying Time. In this, Arjuna the foremost among men, going to

Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much

affected and became exceedingly sorry. Then after the funeral of his

maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw

the heroes of the Yadu race lying stretched in death on the spot where

they had been drinking. He then caused the cremation of the bodies of the

illustrious Krishna and Balarama and of the principal members of the

Vrishni race. Then as he was journeying from Dwaraka with the women and

children, the old and the decrepit--the remnants of the Yadu race--he was

met on the way by a heavy calamity. He witnessed also the disgrace of his

bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all

this, Arjuna became despondent and, pursuant to Vyasa's advice, went to

Yudhishthira and solicited permission to adopt the Sannyasa mode of life.

This is the sixteenth Parva called Maushala. The number of sections is

eight and the number of slokas composed by Vyasa cognisant of truth is

three hundred and twenty.

"The next is Mahaprasthanika, the seventeenth Parva.

"In this, those foremost among men the Pandavas abdicating their kingdom

went with Draupadi on their great journey called Mahaprasthana. In this,

they came across Agni, having arrived on the shore of the sea of red

waters. In this, asked by Agni himself, Arjuna worshipped him duly,

returned to him the excellent celestial bow called Gandiva. In this,

leaving his brothers who dropped one after another and Draupadi also,

Yudhishthira went on his journey without once looking back on them. This

the seventeenth Parva is called Mahaprasthanika. The number of sections in

this is three. The number of slokas also composed by Vyasa cognisant of

truth is three hundred and twenty.

"The Parva that comes after this, you must know, is the extraordinary one

called Svarga of celestial incidents. Then seeing the celestial car come

to take him, Yudhishthira moved by kindness towards the dog that

accompanied him, refused to ascend it without his companion. Observing the

illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of

justice) abandoning his canine form showed himself to the king. Then

Yudhishthira ascending to heaven felt much pain. The celestial messenger

showed him hell by an act of deception. Then Yudhishthira, the soul of

justice, heard the heart-rending lamentations of his brothers abiding in

that region under the discipline of Yama. Then Dharma and Indra showed

Yudhishthira the region appointed for sinners. Then Yudhishthira, after

leaving the human body by a plunge in the celestial Ganges, attained to

that region which his acts merited, and began to live in joy respected by

Indra and all other gods. This is the eighteenth Parva as narrated by the

illustrious Vyasa. The number of slokas composed, O ascetics, by the great

Rishi in this is two hundred and nine.

"The above are the contents of the Eighteen Parvas. In the appendix

(Khita) are the Harivansa and the Vavishya. The number of slokas contained

in the Harivansa is twelve thousand."

These are the contents of the section called Parva-sangraha. Sauti

continued, "Eighteen Akshauhinis of troops came together for battle. The

encounter that ensued was terrible and lasted for eighteen days. He who

knows the four Vedas with all the Angas and Upanishads, but does not know

this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable

intelligence, has spoken of the Mahabharata as a treatise on Artha, on

Dharma, and on Kama. Those who have listened to his history can never bear

to listen to others, as, indeed, they who have listened to the sweet voice

of the male Kokila can never hear the dissonance of the crow's cawing. As

the formation of the three worlds proceedeth from the five elements, so do

the inspirations of all poets proceed from this excellent composition. O

ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of

hot moisture and vegetables) are dependent on space for their existence,

so the Puranas depend upon this history. As all the senses depend for

their exercise upon the various modifications of the mind, so do all acts

(ceremonials) and moral qualities depend upon this treatise. There is not

a story current in the world but doth depend on this history, even as body

upon the food it taketh. All poets cherish the Bharata even as servants

desirous of preferment always attend upon masters of good lineage. Even as

the blessed domestic Asrama can never be surpassed by the three other

Asramas (modes of life) so no poets can surpass this poem.

"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue,

for virtue is the one only friend of him that has gone to the other world.

Even the most intelligent by cherishing wealth and wives can never make

these their own, nor are these possessions lasting. The Bharata uttered by

the lips of Dwaipayana is without a parallel; it is virtue itself and

sacred. It destroyeth sin and produceth good. He that listeneth to it

while it is being recited hath no need of a bath in the sacred waters of

Pushkara. A Brahmana, whatever sins he may commit during the day through

his senses, is freed from them all by reading the Bharata in the evening.

Whatever sins he may commit also in the night by deeds, words, or mind, he

is freed from them all by reading Bharata in the first twilight (morning).

He that giveth a hundred kine with horns mounted with gold to a Brahmana

well-posted up in the Vedas and all branches of learning, and he that

daily listeneth to the sacred narrations of the Bharata, acquireth equal

merit. As the wide ocean is easily passable by men having ships, so is

this extensive history of great excellence and deep import with the help

of this chapter called Parva sangraha."

Thus endeth the section called Parva-sangraha of the Adi Parva of the

blessed Mahabharata.

SECTION III

(Paushya Parva)

Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers,

attending his long sacrifice on the plains of Kurukshetra. His brothers

were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting

at the sacrifice, there arrived at the spot an offspring of Sarama (the

celestial bitch). And belaboured by the brothers of Janamejaya, he ran

away to his mother, crying in pain. And his mother seeing him crying

exceedingly asked him, 'Why criest thou so? Who hath beaten thee?' And

being thus questioned, he said unto his mother, 'I have been belaboured by

the brothers of Janamejaya.' And his mother replied, 'Thou hast committed

some fault for which hast thou been beaten!' He answered, 'I have not

committed any fault. I have not touched the sacrificial butter with my

tongue, nor have I even cast a look upon it.' His mother Sarama hearing

this and much distressed at the affliction of her son went to the place

where Janamejaya with his brothers was at his long-extending sacrifice.

And she addressed Janamejaya in anger, saying, 'This my son hath committed

no fault: he hath not looked upon your sacrificial butter, nor hath he

touched it with his tongue. Wherefore hath he been beaten?' They said not

a word in reply; whereupon she said, 'As ye have beaten my son who hath

committed no fault, therefore shall evil come upon ye, when ye least

expect it.'

"Janamejaya, thus addressed by the celestial bitch, Sarama, became

exceedingly alarmed and dejected. And after the sacrifice was concluded

returned to Hastinapura, and began to take great pains in searching for a

Purohita who could by procuring absolution for his sin, neutralise the

effect of the curse.

"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a

particular part of his dominions a hermitage where dwelt a certain Rishi

of fame, Srutasrava. He had a son named Somasrava deeply engaged in

ascetic devotions. Being desirous of appointing that son of the Rishi as

his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and

addressed him, saying, 'O possessor of the six attributes, let this thy

son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O

Janamejaya, this my son, deep in ascetic devotions, accomplished in the

study of the Vedas, and endued with the full force of my asceticism, is

born of (the womb of) a she-snake that had drunk my vital fluid. He is

able to absolve thee from all offences save those committed against

Mahadeva. But he hath one particular habit, viz. he would grant to any

Brahmana whatever might be begged of him. If thou canst put up with it,

then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It

shall be even so.' And accepting him for his Purohita, he returned to his

capital; and he then addressed his brothers saying, 'This is the person I

have chosen for my spiritual master; whatsoever he may say must be

complied with by you without examination.' And his brothers did as they

were directed. And giving these directions to his brothers, the king

marched towards Takshyashila and brought that country under his authority.

"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-

Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade

one of these disciples, Aruni of Panchala, to go and stop up a breach in

the water-course of a certain field. And Aruni of Panchala, thus ordered

by his preceptor, repaired to the spot. And having gone there he saw that

he could not stop up the breach in the water-course by ordinary means. And

he was distressed because he could not do his preceptor's bidding. But at

length he saw a way and said, 'Well, I will do it in this way.' He then

went down into the breach and lay down himself there. And the water was

thus confined.

"And some time after, the preceptor Ayoda-Dhaumya asked his other

disciples where Aruni of Panchala was. And they answered, 'Sir, he hath

been sent by yourself saying, 'Go, stop up the breach in the water-course

of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then

let us all go to the place where he is.'

"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art

thou? Come hither, my child.' And Aruni hearing the voice of his preceptor

speedily came out of the water-course and stood before his preceptor. And

addressing the latter, Aruni said, 'Here I am in the breach of the water-

course. Not having been able to devise any other means, I entered myself

for the purpose of preventing the water running out. It is only upon

hearing thy voice that, having left it and allowed the waters to escape, I

have stood before thee. I salute thee, Master; tell me what I have to do.'

"The preceptor, thus addressed, replied, 'Because in getting up from the

ditch thou hast opened the water-course, thenceforth shalt thou be called

Uddalaka as a mark of thy preceptor's favour. And because my words have

been obeyed by thee, thou shalt obtain good fortune. And all the Vedas

shall shine in thee and all the Dharmasastras also.' And Aruni, thus

addressed by his preceptor, went to the country after his heart.

"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And

Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.'

And according to his preceptor's orders, he went to tend the kine. And

having watched them all day, he returned in the evening to his preceptor's

house and standing before him he saluted him respectfully. And his

preceptor seeing him in good condition of body asked him, 'Upamanyu, my

child, upon what dost thou support thyself? Thou art exceedingly plump.'

And he answered, 'Sir, I support myself by begging.' And his preceptor

said, 'What is obtained in alms should not be used by thee without

offering it to me.' And Upamanyu, thus told, went away. And having

obtained alms, he offered the same to his preceptor. And his preceptor

took from him even the whole. And Upamanyu, thus treated, went to attend

the cattle. And having watched them all day, he returned in the evening to

his preceptor's abode. And he stood before his preceptor and saluted him

with respect. And his preceptor perceiving that he still continued to be

of good condition of body said unto him, 'Upamanyu, my child, I take from

thee even the whole of what thou obtainest in alms, without leaving

anything for thee. How then dost thou, at present, contrive to support

thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to

you all that I obtain in alms, I go a-begging a second time for supporting

myself.' And his preceptor then replied, 'This is not the way in which

thou shouldst obey the preceptor. By this thou art diminishing the support

of others that live by begging. Truly having supported thyself so, thou

hast proved thyself covetous.' And Upamanyu, having signified his assent

to all that his preceptor said, went away to attend the cattle. And having

watched them all day, he returned to his preceptor's house. And he stood

before his preceptor and saluted him respectfully. And his preceptor

observing that he was still fat, said again unto him, 'Upamanyu, my child,

I take from thee all thou obtainest in alms and thou dost not go a-begging

a second time, and yet art thou in healthy condition. How dost thou

support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now

live upon the milk of these cows.' And his preceptor thereupon told him,

'It is not lawful for thee to appropriate the milk without having first

obtained my consent.' And Upamanyu having assented to the justice of these

observations, went away to tend the kine. And when he returned to his

preceptor's abode, he stood before him and saluted him as usual. And his

preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou

eatest no longer of alms, nor dost thou go a-begging a second time, not

even drinkest of the milk; yet art thou fat. By what means dost thou

contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that

these calves throw out, while sucking their mother's teats.' And the

preceptor said, 'These generous calves, I suppose, out of compassion for

thee, throw out large quantities of froth. Wouldst thou stand in the way

of their full meals by acting as thou hast done? Know that it is unlawful

for thee to drink the froth.' And Upamanyu, having signified his assent to

this, went as before to tend the cows. And restrained by his preceptor, he

feedeth not on alms, nor hath he anything else to eat; he drinketh not of

the milk, nor tasteth he of the froth!

"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the

leaves of the Arka (Asclepias gigantea). And his eyes being affected by

the pungent, acrimonious, crude, and saline properties of the leaves which

he had eaten, he became blind. And as he was crawling about, he fell into

a pit. And upon his not returning that day when the sun was sinking down

behind the summit of the western mountains, the preceptor observed to his

disciples that Upamanyu was not yet come. And they told him that he had

gone out with the cattle.

"The preceptor then said, 'Upamanyu being restrained by me from the use of

everything, is, of course, and therefore, doth not come home until it be

late. Let us then go in search of him.' And having said this, he went with

his disciples into the forest and began to shout, saying, 'Ho Upamanyu,

where art thou?' And Upamanyu hearing his preceptor's voice answered in a

loud tone, 'Here I am at the bottom of a well.' And his preceptor asked

him how he happened to be there. And Upamanyu replied, 'Having eaten of

the leaves of the Arka plant I became blind, and so have I fallen into

this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins,

the joint physicians of the gods, and they will restore thee thy sight.'

And Upamanyu thus directed by his preceptor began to glorify the twin

Aswins, in the following words of the Rig Veda:

'Ye have existed before the creation! Ye first-born beings, ye are

displayed in this wondrous universe of five elements! I desire to obtain

you by the help of the knowledge derived from hearing, and of meditation,

for ye are Infinite! Ye are the course itself of Nature and intelligent

Soul that pervades that course! Ye are birds of beauteous feathers perched

on the body that is like to a tree! Ye are without the three common

attributes of every soul! Ye are incomparable! Ye, through your spirit in

every created thing, pervade the Universe!

'Ye are golden Eagles! Ye are the essence into which all things disappear!

Ye are free from error and know no deterioration! Ye are of beauteous

beaks that would not unjustly strike and are victorious in every

encounter! Ye certainly prevail over time! Having created the sun, ye

weave the wondrous cloth of the year by means of the white thread of the

day and the black thread of the night! And with the cloth so woven, ye

have established two courses of action appertaining respectively to the

Devas and the Pitris. The bird of Life seized by Time which represents the

strength of the Infinite soul, ye set free for delivering her unto great

happiness! They that are in deep ignorance, as long as they are under

delusions of their senses, suppose you, who are independent of the

attributes of matter, to be gifted with form! Three hundred and sixty cows

represented by three hundred and sixty days produce one calf between them

which is the year. That calf is the creator and destroyer of all. Seekers

of truth following different routes, draw the milk of true knowledge with

its help. Ye Aswins, ye are the creators of that calf!

'The year is but the nave of a wheel to which is attached seven hundred

and twenty spokes representing as many days and nights. The circumference

of this wheel represented by twelve months is without end. This wheel is

full of delusions and knows no deterioration. It affects all creatures

whether to this or of the other worlds. Ye Aswins, this wheel of time is

set in motion by you!

'The wheel of Time as represented by the year has a nave represented by

the six seasons. The number of spokes attached to that nave is twelve as

represented by the twelve signs of the Zodiac. This wheel of Time

manifests the fruits of the acts of all things. The presiding deities of

Time abide in that wheel. Subject as I am to its distressful influence, ye

Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this

universe of five elements! Ye are the objects that are enjoyed in this and

in the other world! Make me independent of the five elements! And though

ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying

the delights that the senses afford.

'In the beginning, ye created the ten points of the universe! Then have ye

placed the Sun and the Sky above! The Rishis, according to the course of

the same Sun, perform their sacrifices, and the gods and men, according to

what hath been appointed for them, perform their sacrifices also enjoying

the fruits of those acts!

'Mixing the three colours, ye have produced all the objects of sight! It

is from these objects that the Universe hath sprung whereon the gods and

men are engaged in their respective occupations, and, indeed, all

creatures endued with life!

'Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye

are the ordainers of the fruits of all acts from which even the gods are

not free! Ye are yourselves free from the fruits of your acts!

'Ye are the parents of all! As males and females it is ye that swallow the

food which subsequently develops into the life creating fluid and blood!

The new-born infant sucks the teat of its mother. Indeed it is ye that

take the shape of the infant! Ye Aswins, grant me my sight to protect my

life!"

"The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here

is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied,

'Your words, O Aswins, have never proved untrue. But without first

offering this cake to my preceptor I dare not take it.' And the Aswins

thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon

gave him a cake like this; and he took it without offering it to his

master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu

again said unto them, 'O Aswins, I crave your pardon. Without offering it

to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we

are pleased with this devotion of thine to thy preceptor. Thy master's

teeth are of black iron. Thine shall be of gold. Thou shall be restored to

sight and shall have good fortune.'

"Thus spoken to by the Aswins he recovered his sight, and having gone to

his preceptor's presence he saluted him and told him all. And his

preceptor was well-pleased with him and said unto him, 'Thou shalt obtain

prosperity even as the Aswins have said. All the Vedas shall shine in thee

and all the Dharma-sastras.' And this was the trial of Upamanyu.

"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor

once addressed him, saying, 'Veda, my child, tarry some time in my house

and serve thy preceptor. It shall be to thy profit.' And Veda having

signified his assent tarried long in the family of his preceptor mindful

of serving him. Like an ox under the burthens of his master, he bore heat

and cold, hunger and thirst, at all times without a murmur. And it was not

long before his preceptor was satisfied. And as a consequence of that

satisfaction, Veda obtained good fortune and universal knowledge. And this

was the trial of Veda.

"And Veda, having received permission from his preceptor, and leaving the

latter's residence after the completion of his studies, entered the

domestic mode of life. And while living in his own house, he got three

pupils. And he never told them to perform any work or to obey implicitly

his own behests; for having himself experienced much woe while abiding in

the family of his preceptor, he liked not to treat them with severity.

"After a certain time, Janamejaya and Paushya, both of the order of

Kshatriyas, arriving at his residence appointed the Brahman, Veda, as

their spiritual guide (Upadhyaya). And one day while about to depart upon

some business related to a sacrifice, he employed one of his disciples,

Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever

should have to be done in my house, let it be done by thee without neglect.'

And having given these orders to Utanka, he went on his journey.

"So Utanka always mindful of the injunction of his preceptor took up his

abode in the latter's house. And while Utanka was residing there, the

females of his preceptor's house having assembled addressed him and said,

'O Utanka, thy mistress is in that season when connubial connection might

be fruitful. The preceptor is absent; then stand thou in his place and do

the needful.' And Utanka, thus addressed, said unto those women, 'It is

not proper for me to do this at the bidding of women. I have not been

enjoined by my preceptor to do aught that is improper.'

"After a while, his preceptor returned from his journey. And his preceptor

having learnt all that had happened, became well-pleased and, addressing

Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I

have been served by thee duly; therefore hath our friendship for each

other increased. I therefore grant thee leave to depart. Go thou, and let

thy wishes be accomplished!'

"Utanka, thus addressed, replied, saying, 'Let me do something that you

wish, for it hath been said, "He who bestoweth instruction contrary to

usage and he who receiveth it contrary to usage, one of the two dieth, and

enmity springeth up between the two." I, therefore, who have received thy

leave to depart, am desirous of bringing thee some honorarium due to a

preceptor.' His master, upon hearing this, replied, 'Utanka, my child, wait

a while.' Sometime after, Utanka again addressed his preceptor, saying,

'Command me to bring that for honorarium, which you desire.' And his

preceptor then said, 'My dear Utanka, thou hast often told me of your

desire to bring something by way of acknowledgment for the instruction

thou hast received. Go then in and ask thy mistress what thou art to bring.

And bring thou that which she directs.' And thus directed by his preceptor

Utanka addressed his preceptress, saying, 'Madam, I have obtained my

master's leave to go home, and I am desirous of bringing something

agreeable to thee as honorarium for the instruction I have received, in

order that I may not depart as his debtor. Therefore, please command me

what I am to bring.' Thus addressed, his preceptress replied, 'Go unto

King Paushya and beg of him the pair of ear-rings worn by his Queen, and

bring them hither. The fourth day hence is a sacred day when I wish to

appear before the Brahmanas (who may dine at my house) decked with these

ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good

fortune shall attend thee; if not, what good canst thou expect?'

"Utanka thus commanded, took his departure. And as he was passing along

the road he saw a bull of extraordinary size and a man of uncommon stature

mounted thereon. And that man addressed Utanka and said, 'Eat thou of the

dung of this bull.' Utanka, however, was unwilling to comply. The man said

again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.'

And Utanka signified his assent and ate of the dung and drank of the

urine of that bull, and rose respectfully, and washing his hands and mouth

went to where King Paushya was.

'On arriving at the palace, Utanka saw Paushya seated (on his throne). And

approaching him Utanka saluted the monarch by pronouncing blessings and

said, 'I am come as a petitioner to thee.' And King Paushya, having

returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And

Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my

preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'

"King Paushya replied, 'Go, Utanka, into the female apartments where the

Queen is and demand them of her.' And Utanka went into the women's

apartments. But as he could not discover the Queen, he again addressed the

king, saying, 'It is not proper that I should be treated by thee with

deceit. Thy Queen is not in the private apartments, for I could not find

her.' The king thus addressed, considered for a while and replied,

'Recollect, Sir, with attention whether thou art not in a state of

defilement in consequence of contact with the impurities of a repast. My

Queen is a chaste wife and cannot be seen by any one who is impure owing

to contact with the leavings of a repast. Nor doth she herself appear in

sight of any one who is defiled.'

"Utanka, thus informed, reflected for a while and then said, 'Yes, it must

be so. Having been in a hurry I performed my ablutions (after meal) in a

standing posture.' King Paushya then said, 'Here is a transgression,

purification is not properly effected by one in a standing posture, not by

one while he is going along.' And Utanka having agreed to this, sat down

with his face towards the east, and washed his face, hands, and feet

thoroughly. And he then, without a noise, sipped thrice of water free from

scum and froth, and not warm, and just sufficient to reach his stomach and

wiped his face twice. And he then touched with water the apertures of his

organs (eyes, ears, etc.). And having done all this, he once more entered

the apartments of the women. And this time he saw the Queen. And as the

Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir,

command me what I have to do.' And Utanka said unto her, 'It behoveth thee

to give me those ear-rings of thine. I beg them as a present for my

preceptor.' And the Queen having been highly pleased with Utanka's conduct

and, considering that Utanka as an object of charity could not be passed

over, took off her ear-rings and gave them to him. And she said, 'These

ear-rings are very much sought after by Takshaka, the King of the serpents.

Therefore shouldst thou carry them with the greatest care.'

"And Utanka being told this, said unto the Queen, 'Lady, be under no

apprehension. Takshaka, Chief of the serpents, is not able to overtake me.'

And having said this, and taking leave of the Queen, he went back into

the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya

said to Utanka, 'A fit object of charity can only be had at long intervals.

Thou art a qualified guest, therefore do I desire to perform a sraddha.

Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that

the clean provisions that are ready may be soon brought in.' And the king

having signified his assent, entertained Utanka duly. And Utanka seeing

that the food placed before him had hair in it, and also that it was cold,

thought it unclean. And he said unto Paushya, 'Thou givest me food that is

unclean, therefore shalt thou lose thy sight.' And Paushya in answer said,

'And because dost thou impute uncleanliness to food that is clean,

therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It

behoveth thee not, after having offered me unclean food, to curse me in

return. Satisfy thyself by ocular proof.'

"And Paushya seeing the food alleged to be unclean satisfied himself of

its uncleanliness. And Paushya having ascertained that the food was truly

unclean, being cold and mixed with hair, prepared as it was by a woman

with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the

food placed before thee is cold, and doth contain hair, having been

prepared without sufficient care. Therefore I pray thee pardon me. Let me

not become blind.' And Utanka answered, 'What I say must come to pass.

Having become blind, thou mayst, however, recover the sight before long.

Grant that thy curse also doth not take effect on me.' And Paushya said

unto him, 'I am unable to revoke my curse. For my wrath even now hath not

been appeased. But thou knowest not this. For a Brahmana's heart is soft

as new-churned butter, even though his words bear a sharp-edged razor. It

is otherwise in respect of these with the Kshatriya. His words are soft as

new-churned butter, but his heart is like a sharp-edged tool, such being

the case, I am unable, because of the hardness of my heart, to neutralise

my curse. Then go thou thy own way.' To this Utanka made answer, 'I showed

thee the uncleanliness of the food offered to me, and I was even now

pacified by thee. Besides, saidst thou at first that because I imputed

uncleanliness to food that was clean I should be without issue. But the

food truly unclean, thy curse cannot affect me. Of this I am sure.' And

Utanka having said this departed with the ear-rings.

"On the road Utanka perceived coming towards him a naked idle beggar

sometimes coming in view and sometimes disappearing. And Utanka put the

ear-rings on the ground and went for water. In the meantime the beggar

came quickly to the spot and taking up the ear-rings ran away. And Utanka

having completed his ablutions in water and purified himself and having

also reverently bowed down to the gods and his spiritual masters pursued

the thief with the utmost speed. And having with great difficulty

overtaken him, he seized him by force. But at that instant the person

seized, quitting the form of a beggar and assuming his real form, viz.,

that of Takshaka, speedily entered a large hole open in the ground. And

having got in, Takshaka proceeded to his own abode, the region of the

serpents.

"Now, Utanka, recollecting the words of the Queen, pursued the Serpent,

and began to dig open the hole with a stick but was unable to make much

progress. And Indra beholding his distress sent his thunder-bolt (Vajra)

to his assistance. Then the thunder-bolt entering that stick enlarged that

hole. And Utanka began to enter the hole after the thunder-bolt. And

having entered it, he beheld the region of the serpents infinite in extent,

filled with hundreds of palaces and elegant mansions with turrets and

domes and gate-ways, abounding with wonderful places for various games and

entertainments. And Utanka then glorified the serpents by the following

slokas:

'Ye Serpents, subjects of King Airavata, splendid in battle and showering

weapons in the field like lightning-charged clouds driven by the winds!

Handsome and of various forms and decked with many coloured ear-rings, ye

children of Airavata, ye shine like the Sun in the firmament! On the

northern banks of the Ganges are many habitations of serpents. There I

constantly adore the great serpents. Who except Airavata would desire to

move in the burning rays of the Sun? When Dhritarashtra (Airavata's

brother) goes out, twenty-eight thousand and eight serpents follow him as

his attendants. Ye who move near him and ye who stay at a distance from

him, I adore all of you that have Airavata for your elder brother.

'I adore thee also, to obtain the ear-rings, O Takshaka, who formerly

dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye

are constant companions who dwell in Kurukshetra on the banks of the

Ikshumati! I also adore the illustrious Srutasena, the younger brother of

Takshaka, who resided at the holy place called Mahadyumna with a view to

obtaining the chiefship of the serpents.

"The Brahmana Rishi Utanka having saluted the chief serpents in this

manner, obtained not, however, the ear-rings. And he thereupon became very

thoughtful. And when he saw that he obtained not the ear-rings even though

he had adored the serpents, he then looked about him and beheld two women

at a loom weaving a piece of cloth with a fine shuttle; and in the loom

were black and white threads. And he likewise saw a wheel, with twelve

spokes, turned by six boys. And he also saw a man with a handsome horse.

And he began to address them the following mantras:

'This wheel whose circumference is marked by twenty-four divisions

representing as many lunar changes is furnished with three hundred spokes!

It is set in continual motion by six boys (the seasons)! These damsels

representing universal nature are weaving without intermission a cloth

with threads black and white, and thereby ushering into existence the

manifold worlds and the beings that inhabit them! Thou wielder of the

thunder, the protector of the universe, the slayer of Vritra and Namuchi,

thou illustrious one who wearest the black cloth and displayest truth and

untruth in the universe, thou who ownest for thy carrier the horse which

was received from the depths of the ocean, and which is but another form

of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of

the three worlds, O Purandara!'

"Then the man with the horse said unto Utanka, 'I am gratified by this thy

adoration. What good shall I do to thee?' And Utanka replied, 'Even let

the serpents be brought under my control.' Then the man rejoined, 'Blow

into this horse.' And Utanka blew into that horse. And from the horse thus

blown into, there issued, from every aperture of his body, flames of fire

with smoke by which the region of the Nagas was about to be consumed. And

Takshaka, surprised beyond measure and terrified by the heat of the fire,

hastily came out of his abode taking the ear-rings with him, and said unto

Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.

"But Utanka having recovered his ear-rings thought, 'O, this is that

sacred day of my preceptress. I am at a distance. How can I, therefore,

show my regard for her? And when Utanka was anxious about this, the man

addressed him and said, 'Ride this horse, Utanka, and he will in a moment

carry thee to thy master's abode.' And Utanka having signified his assent,

mounted the horse and presently reached his preceptor's house.

"And his preceptress that morning after having bathed was dressing her

hair sitting, thinking of uttering a curse on Utanka if he should not

return within time. But, in the meantime, Utanka entered his preceptor's

abode and paid his respects to his preceptress and presented her the ear-

rings. 'Utanka', said she, 'thou hast arrived at the proper time at the

proper place. Welcome, my child; thou art innocent and therefore I do not

curse thee! Good fortune is even before thee. Let thy wishes be crowned

with success!'

"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art

welcome! What hath occasioned thy long absence?' And Utanka replied to his

preceptor, 'Sir, in the execution of this my business obstruction was

offered by Takshaka, the King of serpents. Therefore I had to go to the

region of the Nagas. There I saw two damsels sitting at a loom, weaving a

fabric with black and white threads. Pray, what is that? There likewise I

beheld a wheel with twelve spokes ceaselessly turned by six boys. What too

doth that import? Who is also the man that I saw? And what the horse of

extraordinary size likewise beheld by me? And when I was on the road I

also saw a bull with a man mounted thereon, by whom I was endearingly

accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten

by thy master?' So I ate of the dung of that bull according to his words.

Who also is he? Therefore, enlightened by thee, I desire to hear all about

them.'

"And his preceptor thus addressed said unto him, 'The two damsels thou

hast seen are Dhata and Vidhata; the black and white threads denote night

and day; the wheel of twelve spokes turned by the six boys signified the

year comprising six seasons. The man is Parjanya, the deity of rain, and

the horse is Agni, the god of fire. The bull that thou hast seen on the

road is Airavata, the king of elephants; the man mounted thereon is Indra;

and the dung of the bull which was eaten by thee was Amrita. It was

certainly for this (last) that thou hast not met with death in the region

of the Nagas; and Indra who is my friend having been mercifully inclined

showed thee favour. It is for this that thou returnest safe, with the ear-

rings about thee. Then, O thou amiable one, I give thee leave to depart.

Thou shall obtain good fortune.'

"And Utanka, having obtained his master's leave, moved by anger and

resolved to avenge himself on Takshaka, proceeded towards Hastinapura.

That excellent Brahmana soon reached Hastinapura. And Utanka then waited

upon King Janamejaya who had some time before returned victorious from

Takshashila. And Utanka saw the victorious monarch surrounded on all sides

by his ministers. And he pronounced benedictions on him in a proper form.

And Utanka addressed the monarch at the proper moment in speech of correct

accent and melodious sounds, saying, 'O thou the best of monarchs! How is

it that thou spendest thy time like a child when there is another matter

that urgently demandeth thy attention?'"

Sauti said, "The monarch Janamejaya, thus addressed, saluting that

excellent Brahmana replied unto him, 'In cherishing these my subjects I do

discharge the duties of my noble tribe. Say, what is that business to be

done by me and which hath brought thee hither.'

"The foremost of Brahmanas and distinguished beyond all for good deeds,

thus addressed by the excellent monarch of large heart, replied unto him,

'O King! the business is thy own that demandeth thy attention; therefore

do it, please. O thou King of kings! Thy father was deprived of life by

Takshaka; therefore do thou avenge thy father's death on that vile serpent.

The time hath come, I think, for the act of vengeance ordained by the

Fates. Go then avenge the death of thy magnanimous father who, being

bitten without cause by that vile serpent, was reduced to five elements

even like a tree stricken by thunder. The wicked Takshaka, vilest of the

serpent race, intoxicated with power committed an unnecessary act when he

bit the King, that god-like father, the protector of the race of royal

saints. Wicked in his deeds, he even caused Kasyapa (the prince of

physicians) to run back when he was coming for the relief of thy father.

It behoveth thee to burn the wicked wretch in the blazing fire of a snake-

sacrifice. O King! Give instant orders for the sacrifice. It is thus thou

canst avenge the death of thy father. And a very great favour shall have

also been shown to me. For by that malignant wretch, O virtuous Prince, my

business also was, on one occasion, obstructed, while proceeding on

account of my preceptor."

Sauti continued, "The monarch, having heard these words, was enraged with

Takshaka. By the speech of Utanka was inflamed the prince, even as the

sacrificial fire with clarified butter. Moved by grief also, in the

presence of Utanka, the prince asked his ministers the particulars of his

father's journey to the regions of the blessed. And when he heard all

about the circumstances of his father's death from the lips of Utanka, he

was overcome with pain and sorrow.

And thus endeth the section called Paushya of the Adi Parva of the blessed

Mahabharata."

SECTION IV

(Pauloma Parva)

Ugrasrava Sauti, the son of Lomaharshana, versed in the Puranas, while

present in the forest of Naimisha, at the twelve years' sacrifice of

Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having

studied Puranas with meticulous devotion and thus being thoroughly

acquainted with them, he addressed them with joined hands thus, "I have

graphically described to you the history of Utanka which is one of the

causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye

wish to hear now? What shall I relate to you?" The holy men replied, "O

son of Lomaharshana, we shall ask thee about what we are anxious to hear

and thou wilt recount the tales one by one. Saunaka, our revered master,

is at present attending the apartment of the holy fire. He is acquainted

with those divine stories which relate to the gods and asuras. He

adequately knoweth the histories of men, serpents, and Gandharvas. Further,

O Sauti, in this sacrifice that learned Brahmana is the chief. He is able,

faithful to his vows, wise, a master of the Sastras and the Aranyaka, a

speaker of truth, a lover of peace, a mortifier of the flesh, and an

observer of the penances according to the authoritative decrees. He is

respected by us all. It behoveth us therefore to wait for him. And when he

is seated on his highly respected seat, thou wilt answer what that best of

Dwijas shall ask of thee."

Sauti said, "Be it so. And when the high-souled master hath been seated I

shall narrate, questioned by him, sacred stories on a variety of subjects."

After a while that excellent Brahmana (Saunaka) having duly finished all

his duties, and having propitiated the gods with prayers and the manes

with oblations of water, came back to the place of sacrifice, where with

Sauti seated before was the assembly of saints of rigid vows sitting at

ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas,

who were also in their seats, he spake as followeth.

SECTION V

(Pauloma Parva continued)

"Saunaka said, 'Child, thy father formerly read the whole of the Puranas,

O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou

also made them thy study? In those ancient records are chronicled

interesting stories and the history of the first generations of the wise

men, all of which we heard being rehearsed by thy sire. In the first place,

I am desirous of hearing the history of the race of Bhrigu. Recount thou

that history, we shall attentively listen to thee."

"Sauti answered, 'By me hath been acquired all that was formerly studied

by the high-souled Brahmanas including Vaisampayana and repeated by them;

by me hath been acquired all that had been studied by my father. O

descendant of the Bhrigu race, attend then to so much as relateth to the

exalted race of Bhrigu, revered by Indra and all the gods, by the tribes

of Rishis and Maruts (Winds). O great Muni, I shall first properly recount

the story of this family, as told in the Puranas.

"The great and blessed saint Bhrigu, we are informed, was produced by the

self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu

had a son, named Chyavana, whom he dearly loved. And to Chyavana was born

a virtuous son called Pramati. And Pramati had a son named Ruru by

Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara,

was born a son, whose name was Sunaka. He was, O Saunaka, thy great

ancestor exceedingly virtuous in his ways. He was devoted to asceticism,

of great reputation, proficient in law, and eminent among those having a

knowledge of the Vedas. He was virtuous, truthful, and of well-regulated

fare.'

"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of

Bhrigu was named Chyavana. Do tell me all.'

"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She

became big with child by Bhrigu. And one day while the virtuous continent

Puloma was in that condition, Bhrigu, great among those that are true to

their religion, leaving her at home went out to perform his ablutions. It

was then that the Rakshasa called Puloma came to Bhrigu's abode. And

entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu,

irreproachable in everything. And seeing her he became filled with lust

and lost his senses. The beautiful Puloma entertained the Rakshasa thus

arrived, with roots and fruits of the forest. And the Rakshasa who burnt

with desire upon seeing her, became very much delighted and resolved, O

good sage, to carry her away who was so blameless in every respect.

'My design is accomplished,' said the Rakshasa, and so seizing that

beautiful matron he carried her away. And, indeed, she of agreeable smiles,

had been betrothed by her father himself, to him, although the former

subsequently bestowed her, according to due rites, on Bhrigu. O thou of

the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he

thought the present moment very opportune for carrying the lady away.

"And the Rakshasa saw the apartment in which the sacrificial fire was kept

burning brightly. The Rakshasa then asked the flaming element 'Tell me, O

Agni, whose wife this woman rightfully is. Thou art the mouth of gods;

therefore thou art bound to answer my question. This lady of superior

complexion had been first accepted by me as wife, but her father

subsequently bestowed her on the false Bhrigu. Tell me truly if this fair

one can be regarded as the wife of Bhrigu, for having found her alone, I

have resolved to take her away by force from the hermitage. My heart

burneth with rage when I reflect that Bhrigu hath got possession of this

woman of slender waist, first betrothed to me.'"

"Sauti continued, 'In this manner the Rakshasa asked the flaming god of

fire again and again whether the lady was Bhrigu's wife. And the god was

afraid to return an answer. 'Thou, O god of fire,' said he, 'residest

constantly within every creature, as witness of her or his merits and

demerits. O thou respected one, then answer my question truly. Has not

Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst

declare truly whether, therefore, she is my wife by first choice. After

thy answer as to whether she is the wife of Bhrigu, I will bear her away

from this hermitage even in sight of thee. Therefore answer thou truly.'"

"Sauti continued, 'The Seven flamed god having heard these words of the

Rakshasa became exceedingly distressed, being afraid of telling a

falsehood and equally afraid of Bhrigu's curse. And the god at length made

answer in words that came out slowly. 'This Puloma was, indeed, first

chosen by thee, O Rakshasa, but she was not taken by thee with holy rites

and invocations. But this far-famed lady was bestowed by her father on

Bhrigu as a gift from desire of blessing. She was not bestowed on thee O

Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic

rites in my presence. This is she--I know her. I dare not speak a

falsehood. O thou best of the Rakshasas, falsehood is never respected in

this world.'"

SECTION VI

(Pauloma Parva continued)

"Sauti said, 'O Brahmana, having heard these words from the god of fire,

the Rakshasa assumed the form of a boar, and seizing the lady carried her

away with the speed of the wind--even of thought. Then the child of Bhrigu

lying in her body enraged at such violence, dropped from his mother's womb,

for which he obtained the name of Chyavana. And the Rakshasa perceiving

the infant drop from the mother's womb, shining like the sun, quitted his

grasp of the woman, fell down and was instantly converted into ashes. And

the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu

race, took up her offspring Chyavana, the son of Bhrigu and walked away.

And Brahma, the Grandfather of all, himself saw her, the faultless wife of

his son, weeping. And the Grandfather of all comforted her who was

attached to her son. And the drops of tears which rolled down her eyes

formed a great river. And that river began to follow the foot-steps of the

wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing

that river follow the path of his son's wife gave it a name himself, and

he called it Vadhusara. And it passeth by the hermitage of Chyavana. And

in this manner was born Chyavana of great ascetic power, the son of Bhrigu.

"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi

in a rage asked her, 'By whom wast thou made known to that Rakshasa who

resolved to carry thee away? O thou of agreeable smiles, the Rakshasa

could not know thee as my wife. Therefore tell me who it was that told the

Rakshasa so, in order that I may curse him through anger.' And Pauloma

replied, 'O possessor of the six attributes! I was identified to the

Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away,

who cried like the Kurari (female osprey). And it was only by the ardent

splendour of this thy son that I was rescued, for the Rakshasa (seeing

this infant) let me go and himself falling to the ground was turned into

ashes.'

"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became

exceedingly enraged. And in excess of passion the Rishi cursed Agni,

saying, 'Thou shalt eat of all things.'"

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

SECTION VII

(Pauloma Parva continued)

"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus

addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou

hast displayed towards me? What transgression can be imputed to me who was

labouring to do justice and speak the truth impartially? Being asked I

gave the true answer. A witness who when interrogated about a fact of

which he hath knowledge, representeth otherwise than it is, ruineth his

ancestors and descendants both to the seventh generation. He, too, who,

being fully cognisant of all the particulars of an affair, doth not

disclose what he knoweth, when asked, is undoubtedly stained with guilt. I

can also curse thee, but Brahmanas are held by me in high respect.

Although these are known to thee, O Brahmana, I will yet speak of them, so

please attend! Having, by ascetic power, multiplied myself, I am present

in various forms, in places of the daily homa, at sacrifices extending for

years, in places where holy rites are performed (such as marriage, etc.),

and at other sacrifices. With the butter that is poured upon my flame

according to the injunctions prescribed in the Vedas, the Devas and the

Pitris are appeased. The Devas are the waters; the Pitris are also the

waters. The Devas have with the Pitris an equal right to the sacrifices

called Darshas and Purnamasas. The Devas therefore are the Pitris and the

Pitris, the Devas. They are identical beings, worshipped together and also

separately at the changes of the moon. The Devas and the Pitris eat what

is poured upon me. I am therefore called the mouth of the Devas and the

Pitris. At the new moon the Pitris, and at the full moon the Devas, are

fed through my mouth, eating of the clarified butter that is poured on me.

Being, as I am, their mouth, how am I to be an eater of all things (clean

and unclean)?'

"Then Agni, after reflecting for a while, withdrew himself from all places;

from places of the daily homa of the Brahmanas, from all long-extending

sacrifices, from places of holy rites, and from other ceremonies. Without

their Oms and Vashats, and deprived of their Swadhas and Swahas

(sacrificial mantras during offerings), the whole body of creatures became

much distressed at the loss of their (sacrificial) fire. The Rishis in

great anxiety went to the gods and addressed them thus, 'Ye immaculate

beings! The three regions of the universe are confounded at the cessation

of their sacrifices and ceremonies in consequence of the loss of fire!

Ordain what is to be done in this matter, so that there may be no loss of

time.' Then the Rishis and the gods went together to the presence of

Brahma. And they represented to him all about the curse on Agni and the

consequent interruption of all ceremonies. And they said, 'O thou greatly

fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed,

being the mouth of the gods and also the first who eateth of what is

offered in sacrifices, the eater also of the sacrificial butter, how will

Agni be reduced to the condition of one who eateth of all things

promiscuously?' And the creator of the universe hearing these words of

theirs summoned Agni to his presence. And Brahma addressed Agni, the

creator of all and eternal as himself, in these gentle words, 'Thou art

the creator of the worlds and thou art their destroyer! Thou preserves

the three worlds and thou art the promoter of all sacrifices and

ceremonies! Therefore behave thyself so that ceremonies be not interrupted.

And, O thou eater of the sacrificial butter, why dost thou act so

foolishly, being, as thou art, the Lord of all? Thou alone art always pure

in the universe and thou art its stay! Thou shall not, with all thy body,

be reduced to the state of one who eateth of all things promiscuously. O

thou of flames, the flame that is in thy viler parts shall alone eat of

all things alike. The body of thine which eateth of flesh (being in the

stomach of all carnivorous animals) shall also eat of all things

promiscuously. And as every thing touched by the sun's rays becometh pure,

so shall everything be pure that shall be burnt by thy flames. Thou art, O

fire, the supreme energy born of thy own power. Then, O Lord, by that

power of thine make the Rishi's curse come true. Continue to receive thy

own portion and that of the gods, offered at thy mouth.'

Sauti continued, "Then Agni replied to the Grandfather, 'So be it.' And

he then went away to obey the command of the supreme Lord. The gods and

the Rishis also returned in delight to the place whence they had come. And

the Rishis began to perform as before their ceremonies and sacrifices. And

the gods in heaven and all creatures of the world rejoiced exceedingly.

And Agni too rejoiced in that he was free from the prospect of sin.

"Thus, O possessor of the six attributes, had Agni been cursed in the days

of yore by Bhrigu. And such is the ancient history connected with the

destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"

Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of

the blessed Mahabharata.

SECTION VIII

(Pauloma Parva continued)

"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the

womb of his wife Sukanya. And that son was the illustrious Pramati of

resplendent energy. And Pramati begot in the womb of Ghritachi a son

called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka.

And I shall relate to you in detail, O Brahmana, the entire history of

Ruru of abundant energy. O listen to it then in full!

"Formerly there was a great Rishi called Sthulakesa possessed of ascetic

power and learning and kindly disposed towards all creatures. At that time,

O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had

intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka,

O thou of the Bhrigu race, when her time was come, brought forth an infant

near the hermitage of Sthulakesa. And dropping the newborn infant on the

banks of the river, O Brahmana, Menaka, the Apsara, being destitute of

pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic

power, discovered the infant lying forsaken in a lonely part of the river-

side. And he perceived that it was a female child, bright as the offspring

of an Immortal and blazing, as it were, with beauty: And the great

Brahmana, Sthulakesa, the first of Munis, seeing that female child, and

filled with compassion, took it up and reared it. And the lovely child

grew up in his holy habitation, the noble-minded and blessed Rishi

Sthulakesa performing in due succession all the ceremonies beginning with

that at birth as ordained by the divine law. And because she surpassed all

of her sex in goodness, beauty, and every quality, the great Rishi called

her by the name of Pramadvara. And the pious Ruru having seen Pramadvara

in the hermitage of Sthulakesa became one whose heart was pierced by the

god of love. And Ruru by means of his companions made his father Pramati,

the son of Bhrigu, acquainted with his passion. And Pramati demanded her

of the far-famed Sthulakesa for his son. And her foster-father betrothed

the virgin Pramadvara to Ruru, fixing the nuptials for the day when the

star Varga-Daivata (Purva-phalguni) would be ascendant.

"Then within a few days of the time fixed for the nuptials, the beautiful

virgin while at play with companions of her own sex, her time having come,

impelled by fate, trod upon a serpent which she did not perceive as it lay

in coil. And the reptile, urged to execute the will of Fate, violently

darted its envenomed fangs into the body of the heedless maiden. And stung

by that serpent, she instantly dropped senseless on the ground, her colour

faded and all the graces of her person went off. And with dishevelled hair

she became a spectacle of woe to her companions and friends. And she who

was so agreeable to behold became on her death what was too painful to

look at. And the girl of slender waist lying on the ground like one asleep--

being overcome with the poison of the snake--once more became more

beautiful than in life. And her foster-father and the other holy ascetics

who were there, all saw her lying motionless upon the ground with the

splendour of a lotus. And then there came many noted Brahmanas filled with

compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika,

Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja,

Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and

other inhabitants of the forest, came there. And when they saw that maiden

lying dead on the ground overcome with the poison of the reptile that had

bitten her, they all wept filled with compassion. But Ruru, mortified

beyond measure, retired from the scene.'"

So ends the eighth section of the Pauloma Parva of the Adi Parva of the

blessed Mahabharata.

SECTION IX

(Pauloma Parva continued)

"Sauti said, 'While those illustrious Brahmanas were sitting around the

dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood

and wept aloud. And overwhelmed with grief he indulged in much piteous

lamentation. And, remembering his beloved Pramadvara, he gave vent to his

sorrow in the following words, 'Alas! The delicate fair one that

increaseth my affliction lieth upon the bare ground. What can be more

deplorable to us, her friends? If I have been charitable, if I have

performed acts of penance, if I have ever revered my superiors, let the

merit of these arts restore to life my beloved one! If from my birth I

have been controlling my passions, adhered to my vows, let the fair

Pramadvara rise from the ground.'

"And while Ruru was indulging in these lamentations for the loss of his

bride, a messenger from heaven came to him in the forest and addressed him

thus, 'The words thou utterest, O Ruru, in thy affliction are certainly

ineffectual. For, O pious man, one belonging to this world whose days have

run out can never come back to life. This poor child of a Gandharva and

Apsara has had her days run out! Therefore, O child, thou shouldst not

consign thy heart to sorrow. The great gods, however, have provided

beforehand a means of her restoration to life. And if thou compliest with

it, thou mayest receive back thy Pramadvara.'

"And Ruru replied, 'O messenger of heaven! What is that which the gods have

ordained. Tell me in full so that (on hearing) I may comply with it. It

behoveth thee to deliver me from grief!' And the celestial messenger said

unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of

the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of

celestial messengers, I most willingly offer a moiety of my own life in

favour of my bride. Then let my beloved one rise up once more in her dress

and lovable form.'

"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and

the celestial messenger, both of excellent qualities, went to the god

Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy

will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru,

now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja

answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the

betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'

"Sauti continued, 'And when Dharmaraja had said so, that maiden of

superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose

as from her slumber. This bestowal by Ruru of a moiety of his own span of

life to resuscitate his bride afterwards led, as it would be seen, to a

curtailment of Ruru's life.

"And on an auspicious day their fathers gladly married them with due rites.

And the couple passed their days, devoted to each other. And Ruru having

obtained such a wife, as is hard to be found, beautiful and bright as the

filaments of the lotus, made a vow for the destruction of the serpent-race.

And whenever he saw a serpent he became filled with great wrath and always

killed it with a weapon.

"One day, O Brahmana, Ruru entered an extensive forest. And there he saw

an old serpent of the Dundubha species lying stretched on the ground. And

Ruru thereupon lifted up in anger his staff, even like to the staff of

Death, for the purpose of killing it. Then the Dundubha, addressing Ruru,

said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay

me in anger?'"

So ends the ninth section of the Pauloma Parva of the Adi Parva of the

blessed Mahabharata.

SECTION X

(Pauloma Parva continued)

"Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to

me as life, was bit by a snake; upon which, I took, O snake, a dreadful

vow, viz., that I would kill every snake that I might come across.

Therefore shall I smite thee and thou shalt be deprived of life.'

"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite

different in type. It behoveth thee not to slay Dundubhas who are serpents

only in name. Subject like other serpents to the same calamities but not

sharing their good fortune, in woe the same but in joy different, the

Dundubhas should not be slain by thee under any misconception.'

"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent,

and seeing that it was bewildered with fear, albeit a snake of the

Dundubha species, killed it not. And Ruru, the possessor of the six

attributes, comforting the snake addressed it, saying, 'Tell me fully, O

snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O

Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of

a Brahmana that I have been transformed into a snake.' And Ruru asked, 'O

thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And

how long also will thy form continue so?'"

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

SECTION XI

(Pauloma Parva continued)

"Sauti continued 'The Dundubha then said, 'In former times, I had a friend

Khagama by name. He was impetuous in his speech and possessed of spiritual

power by virtue of his austerities. And one day when he was engaged in the

Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and

in a frolic attempted to frighten him with it. And anon he fell into a

swoon. On recovering his senses, that truth-telling and vow-observing

ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless

mock snake to frighten me, thou shalt be turned even into a venomless

serpent thyself by my curse.' O ascetic, I well knew the power of his

penances; therefore with an agitated heart, I addressed him thus, bending

low with joined hands, 'Friend, I did this by way of a joke, to excite thy

laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing

me sorely troubled, the ascetic was moved, and he replied, breathing hot

and hard. 'What I have said must come to pass. Listen to what I say and

lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will

appear, thou shall be delivered from the curse the moment thou seest him.

Thou art the very Ruru and the son of Pramati. On regaining my native form,

I will tell thee something for thy good.'

"And that illustrious man and the best of Brahmanas then left his snake-

body, and attained his own form and original brightness. He then addressed

the following words to Ruru of incomparable power, 'O thou first of

created beings, verily the highest virtue of man is sparing the life of

others. Therefore a Brahmana should never take the life of any creature. A

Brahmana should ever be mild. This is the most sacred injunction of the

Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should

inspire all creatures with belief in God. He should be benevolent to all

creatures, truthful, and forgiving, even as it is his paramount duty to

retain the Vedas in his memory. The duties of the Kshatriya are not thine.

To be stern, to wield the sceptre and to rule the subjects properly are

the duties of the Kshatriya. Listen, O Ruru, to the account of the

destruction of snakes at the sacrifice of Janamejaya in days of yore, and

the deliverance of the terrified reptiles by that best of Dwijas, Astika,

profound in Vedic lore and might in spiritual energy.'"

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

SECTION XII

(Pauloma Parva continued)

"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king

Janamejaya bent upon destroying the serpents?--And why and how were they

saved by the wise Astika? I am anxious to hear all this in detail.'

"The Rishi replied, 'O Ruru, the important history of Astika you will

learn from the lips of Brahmanas.' Saying this, he vanished.

"Sauti continued, 'Ruru ran about in search of the missing Rishi, and

having failed to find him in all the woods, fell down on the ground,

fatigued. And revolving in his mind the words of the Rishi, he was greatly

confounded and seemed to be deprived of his senses. Regaining

consciousness, he came home and asked his father to relate the history in

question. Thus asked, his father related all about the story.'"

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

SECTION XIII

(Astika Parva)

"Saunaka said, 'For what reason did that tiger among kings, the royal

Janamejaya, determine to take the lives of the snakes by means of a

sacrifice? O Sauti, tell us in full the true story. Tell us also why

Astika, that best of regenerate ones, that foremost of ascetics, rescued

the snakes from the blazing fire. Whose son was that monarch who

celebrated the snake-sacrifice? And whose son also was that best of

regenerate ones?'

"Sauti said, 'O best of speakers, this story of Astika is long. I will

duly relate it in full, O listen!'

"Saunaka said, 'I am desirous of hearing at length the charming story of

that Rishi, that illustrious Brahmana named Astika.'

"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is

called a Purana by the Brahmanas. It was formerly narrated by my wise

father, Lomaharshana, the disciple of Vyasa, before the dwellers of the

Naimisha forest, at their request. I was present at the recital, and, O

Saunaka, since thou askest me, I shall narrate the history of Astika

exactly as I heard it. O listen, as I recite in full that sin-destroying

story.

"The father of Astika was powerful like Prajapati. He was a Brahma-charin,

always engaged in austere devotions. He ate sparingly, was a great ascetic,

and had his lust under complete control. And he was known by the name of

Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid

vows, highly blessed and endued with great ascetic power, once undertook a

journey over the world. He visited diverse places, bathed in diverse

sacred waters, and rested where night overtook him. Endued with great

energy, he practised religious austerities, hard to be practised by men of

unrestrained souls. The sage lived upon air only, and renounced sleep for

ever. Thus going about like a blazing fire, one day he happened to see his

ancestors, hanging heads down in a great hole, their feet pointing upwards.

On seeing them, Jaratkaru addressed them, saying:

'Who are you thus hanging heads down in this hole by a rope of virana

fibres that is again secretly eaten into on all sides by a rat living

here?'

"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We

are sinking low into the earth for want of offspring. We have a son named

Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities

only! The fool doth not think of raising offspring by marriage! It is for

that reason, viz., the fear of extinction of our race, that we are

suspended in this hole. Possessed of means, we fare like unfortunates that

have none! O excellent one, who art thou that thus sorrowest as a friend

on our account? We desire to learn, O Brahmana, who thou art that standest

by us, and why, O best of men, thou sorrowest for us that are so

unfortunate.'

"Jaratkaru said, 'Ye are even my sires and grandsires; I am that Jaratkaru!

O, tell me, how I may serve you.'

"The fathers then answered, 'Try thy best, O child, to beget a son to

extend our line. Thou wilt then, O excellent one, have done a meritorious

art for both thyself and us. Not by the fruits of virtue, not by ascetic

penances well hoarded up, acquireth the merit which one doth by becoming a

father. Therefore, O child, by our command, set thy heart upon marriage

and offspring. Even this is our highest good.'

"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn

wealth for enjoyment, but I shall do so for your welfare only. According

to this understanding, I shall, agreeably to the Sastric ordinance, take a

wife for attaining the end. I shall not act otherwise. If a bride may be

had of the same name with me, whose friends would, besides, willingly give

her to me as a gift in charity, I shall wed her duly. But who will give

his daughter to a poor man like me for wife. I shall, however, accept any

daughter given to me as alms. I shall endeavour, ye sires, even thus to

wed a girl! Having given my word, I will not act otherwise. Upon her I

will raise offspring for your redemption, so that, ye fathers, ye may

attain to eternal regions (of bliss) and may rejoice as ye like.'"

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

SECTION XIV

(Astika Parva continued)

"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for

a wife but a wife found he not. One day he went into the forest, and

recollecting the words of his ancestors, he thrice prayed in a faint voice

for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's

acceptance. But the Brahmana hesitated to accept her, thinking her not to

be of the same name with himself. The high-souled Jaratkaru thought within

himself, 'I will take none for wife who is not of the same name with

myself.' Then that Rishi of great wisdom and austere penances asked him,

saying, 'Tell me truly what is the name of this thy sister, O snake.'

"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru.

Given away by me, accept this slender-waisted damsel for thy spouse. O

best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying

this, he offered his beautiful sister to Jaratkaru who then espoused her

with ordained rites."

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

SECTION XV

(Astika Parva continued)

"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of

the snakes had cursed them of old, saying, 'He that hath the Wind for his

charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' It

was to neutralise that curse that the chief of the snakes married his

sister to that high-souled Rishi of excellent vows. The Rishi wedded her

according to the rites ordained (in the scriptures), and from them was

born a high-souled son called Astika. An illustrious ascetic; versed in

the Vedas and their branches, he regarded all with an even eye, and

removed the fears of both his parents.

"Then, after a long space of time, a king descending from the Pandava line

celebrated a great sacrifice known as the Snake-sacrifice, After that

sacrifice had commenced for the destruction of the snakes, Astika

delivered the Nagas, viz., his brothers and maternal uncles and other

snakes (from a fiery death). And he delivered his fathers also by

begetting offspring. And by his austerities, O Brahmana, and various vows

and study of the Vedas, he freed himself from all his debts. By sacrifices,

at which various kinds of offerings were made, he propitiated the gods. By

practising the Brahmacharya mode of life he conciliated the Rishis; and by

begetting offspring he gratified his ancestors.

"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his

sires who being thus relieved from bondage ascended to heaven. Thus having

acquired great religious merit, Jaratkaru, after a long course of years,

went to heaven, leaving Astika behind. There is the story of Astika that I

have related duly Now, tell me, O tiger of Bhrigu's race, what else I

shall narrate."

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

SECTION XVI

(Astika Parva continued)

"Saunaka said, 'O Sauti, relate once more in detail this history of the

learned and virtuous Astika. Our curiosity for hearing it is great. O

amiable one, thou speakest sweetly, with proper accent and emphasis; and

we are well-pleased with thy speech. Thou speakest even as thy father. Thy

sire was ever ready to please us. Tell us now the story as thy father had

related it.'

"Sauti said, 'O thou that art blest with longevity, I shall narrate the

history of Astika as I heard it from my father. O Brahmana, in the golden

age, Prajapati had two daughters. O sinless one, the sisters were endowed

with wonderful beauty. Named Kadru and Vinata, they became the wives of

Kasyapa. Kasyapa derived great pleasure from his two wedded wives and

being gratified he, resembling Prajapati himself, offered to give each of

them a boon. Hearing that their lord was willing to confer on them their

choice blessings, those excellent ladies felt transports of joy. Kadru

wished to have for sons a thousand snakes all of equal splendour. And

Vinata wished to bring forth two sons surpassing the thousand offsprings

of Kadru in strength, energy, size of body, and prowess. Unto Kadru her

lord gave that boon about a multitude of offspring. And unto Vinata also,

Kasyapa said, 'Be it so!' Then Vinata, having obtained her prayer,

rejoiced greatly. Obtaining two sons of superior prowess, she regarded her

boon fulfilled. Kadru also obtained her thousand sons of equal splendour.

'Bear the embryos carefully,' said Kasyapa, and then he went into the

forest, leaving his two wives pleased with his blessings.'

"Sauti continued, 'O best of regenerate ones, after a long time, Kadru

brought forth a thousand eggs, and Vinata two. Their maid-servants

deposited the eggs separately in warm vessels. Five hundred years passed

away, and the thousand eggs produced by Kadru burst and out came the

progeny. But the twins of Vinata did not appear. Vinata was jealous, and

therefore she broke one of the eggs and found in it an embryo with the

upper part developed but the lower one undeveloped. At this, the child in

the egg became angry and cursed his mother, saying. 'Since thou hast

prematurely broken this egg, thou shall serve as a slave. Shouldst thou

wait five hundred years and not destroy, or render the other egg half-

developed, by breaking it through impatience, then the illustrious child

within it will deliver thee from slavery! And if thou wouldst have the

child strong, thou must take tender care of the egg for all this time!'

Thus cursing his mother, the child rose to the sky. O Brahmana, even he is

the charioteer of Surya, always seen in the hour of morning!

"Then at the expiration of the five hundred years, bursting open the other

egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race,

immediately on seeing the light, that son of Vinata left his mother. And

the lord of birds, feeling hungry, took wing in quest of the food assigned

to him by the Great Ordainer of all.".

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

SECTION XVII

(Astika Parva continued)

"Sauti said, 'O ascetic, about this time the two sisters saw approaching

near, that steed of complacent appearance named Uchchaihsravas who was

worshipped by the gods, that gem of steeds, who arose at the churning of

the Ocean for nectar. Divine, graceful, perpetually young, creation's

master-piece, and of irresistible vigour, it was blest with every

auspicious mark.'

"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under

what circumstances and when as you say, did that best of steeds so

powerful and resplendent spring?'

"Sauti said, 'There is a mountain named Meru, of blazing appearance, and

looking like a heap of effulgence. The rays of the Sun falling on its

peaks of golden lustre are dispersed by them. Decked with gold and

exceedingly beautiful, that mountain is the haunt of the gods and the

Gandharvas. It is immeasurable and unapproachable by men of manifold sins.

Dreadful beasts of prey wander over its breasts, and it is illuminated by

many divine life-giving herbs. It stands kissing the heavens by its height

and is the first of mountains. Ordinary people cannot even think of

ascending it. It is graced with trees and streams, and resounds with the

charming melody of winged choirs. Once the celestials sat on its begemmed

peak--in conclave. They who had practised penances and observed excellent

vows for amrita now seemed to be eager seekers after amrita (celestial

ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to

Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing

so, amrita will be obtained as also all drugs and gems. O ye gods, churn

the Ocean, ye will discover amrita.'"

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

SECTION XVIII

(Astika Parva continued]

"Sauti said, 'There is a mountain called Mandara adorned with cloud-like

peaks. It is the best of mountains, and is covered all over with

intertwining herbs. There countless birds pour forth their melodies, and

beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit

the place. Upwards it rises eleven thousand yojanas, and descends

downwards as much. The gods wanted to tear it up and use it as a churning

rod but failing to do so came to Vishnu and Brahman who were sitting

together, and said unto them, 'Devise some efficient scheme, consider, ye

gods, how Mandara may be dislodged for our good.'

"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it.

And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta,

the prince of snakes. The powerful Ananta, directed thereto both by

Brahman and Narayana, O Brahmana, tore up the mountain with the woods

thereon and with the denizens of those woods. And the gods came to the

shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean;

we have come to churn thy waters for obtaining nectar.' And the Ocean

replied, 'Be it so, as I shall not go without a share of it. I am able to

bear the prodigious agitation of my waters set up by the mountain.' The

gods then went to the king of tortoises and said to him, 'O Tortoise-king,

thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed,

and Indra contrived to place the mountain on the former's back.

"And the gods and the Asuras made of Mandara a churning staff and Vasuki

the cord, and set about churning the deep for amrita. The Asuras held

Vasuki by the hood and the gods held him by the tail. And Ananta, who was

on the side of the gods, at intervals raised the snake's hood and suddenly

lowered it. And in consequence of the stretch Vasuki received at the hands

of the gods and the Asuras, black vapours with flames issued from his

mouth. These, turned into clouds charged with lightning, poured showers

that refreshed the tired gods. And flowers that also fell on all sides of

the celestials from the trees on the whirling Mandara, refreshed them.

"Then, O Brahmana, out of the deep came a tremendous roar like unto the

roar of the clouds at the Universal Dissolution. Diverse aquatic animals

being crushed by the great mountain gave up the ghost in the salt waters.

And many denizens of the lower regions and the world of Varuna were killed.

Large trees with birds on the whirling Mandara were torn up by the roots

and fell into the water. The mutual friction of those trees also produced

fires that blazed up frequently. The mountain thus looked like a mass of

dark clouds charged with lightning. O Brahmana, the fire spread, and

consumed the lions, elephants and other creatures that were on the

mountain. Then Indra extinguished that fire by pouring down heavy showers.

"After the churning, O Brahmana, had gone on for some time, gummy

exudations of various trees and herbs vested with the properties of amrita

mingled with the waters of the Ocean. And the celestials attained to

immortality by drinking of the water mixed with those gums and with the

liquid extract of gold. By degrees, the milky water of the agitated deep

turned into clarified butter by virtue of those gums and juices. But

nectar did not appear even then. The gods came before the boon-granting

Brahman seated on his seat and said, 'Sire, we are spent up, we have no

strength left to churn further. Nectar hath not yet arisen so that now we

have no resource save Narayana.'

"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant

the gods strength to churn the deep afresh.'

"Then Narayana agreeing to grant their various prayers, said, 'Ye wise

ones, I grant you sufficient strength. Go, put the mountain in position

again and churn the water.'

"Re-established thus in strength, the gods recommenced churning. After a

while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter

sprung forth Lakshmi dressed in white, then Soma, then the White Steed,

and then the celestial gem Kaustubha which graces the breast of Narayana.

Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the

gods on high. Then arose the divine Dhanwantari himself with the white

vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry,

saying, 'It be ours.'

"And at length rose the great elephant, Airavata, of huge body and with

two pair of white tusks. And him took Indra the wielder of the thunderbolt.

But with the churning still going on, the poison Kalakuta appeared at last.

Engulfing the Earth it suddenly blazed up like a fire attended with fumes.

And by the scent of the fearful Kalakuta, the three worlds were stupefied.

And then Siva, being solicited by Brahman, swallowed that poison for the

safety of the creation. The divine Maheswara held it in his throat, and it

is said that from that time he is called Nilakantha (blue-throated).

Seeing all these wondrous things, the Asuras were filled with despair, and

got themselves prepared for entering into hostilities with the gods for

the possession of Lakshmi and Amrita. Thereupon Narayana called his

bewitching Maya (illusive power) to his aid, and assuming the form of an

enticing female, coquetted with the Danavas. The Danavas and the Daityas

charmed with her exquisite beauty and grace lost their reason and

unanimously placed the Amrita in the hands of that fair damsel.'"

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

SECTION XIX

(Astika Parva continued)

"Sauti said, 'Then the Daityas and the Danavas equipped with first-class

armours and various weapons attacked the gods. In the meantime the valiant

Lord Vishnu in the form of an enchantress accompanied by Nara deceived the

mighty Danavas and took away the Amrita from their hands.

"And all the gods at that time of great fright drank the Amrita with

delight, receiving it from Vishnu. And while the gods were partaking of it,

after which they had so much hankered, a Danava named Rahu was also

drinking it among them in the guise of a god. And when the Amrita had

reached Rahu's throat only, Surya and Soma (recognised him and) intimated

the fact to the gods. And Narayana instantly cut off with his discus the

well-adorned head of the Danava who was drinking the Amrita without

permission. And the huge head of the Danava, cut off by the discus and

resembling a mountain peak, then rose up to the sky and began to utter

dreadful cries. And the Danava's headless trunk, falling upon the ground

and rolling thereon, made the Earth tremble with her mountains, forests

and islands. And from that time there is a long-standing quarrel between

Rahu's head and Surya and Soma. And to this day it swalloweth Surya and

Soma (during solar and lunar eclipses).

"Then Narayana quitting his enchanting female form and hurling many

terrible weapons at the Danavas, made them tremble. And thus on the shores

of the salt-water sea, commenced the dreadful battle of the gods and the

Asuras. And sharp-pointed javelins and lances and various weapons by

thousands began to be discharged on all sides. And mangled with the discus

and wounded with swords, darts and maces, the Asuras in large numbers

vomited blood and lay prostrate on the earth. Cut off from the trunks with

sharp double-edged swords, heads adorned with bright gold, fell

continually on the field of battle. Their bodies drenched in gore, the

great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks

lay scattered all around. And when the Sun rose in his splendour,

thousands of warriors struck one another with weapons. And cries of

distress were heard everywhere. The warriors fighting at a distance from

one another brought one another down by sharp iron missiles, and those

fighting at close quarters slew one another with blows of their fists. And

the air was filled with shrieks of distress. Everywhere were heard the

alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.

"And when the battle was raging fiercely, Nara and Narayana entered the

field. And Narayana seeing the celestial bow in the hand of Nara, called

to mind his own weapon, the Danava-destroying discus. And lo! the discus,

Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful

in battle, came from the sky as soon as thought of. And when it came,

Narayana of fierce energy, possessing arms like the trunk of an elephant,

hurled with great force that weapon of extraordinary lustre, effulgent as

blazing fire, dreadful and capable of destroying hostile towns. And that

discus blazing like the fire that consumeth all things at the end of Yuga,

hurled with force from the hands of Narayana, and falling constantly

everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes

it blazed like fire and consumed them all; sometimes it struck them down

as it coursed through the sky; and sometimes, falling on the earth, it

drank their life-blood like a goblin.

"On the other hand, the Danavas, white as the clouds from which the rain

hath dropped, possessing great strength and bold hearts, ascended the sky,

and by hurling down thousands of mountains, continually harassed the gods.

And those dreadful mountains, like masses of clouds, with their trees and

flat tops, falling from the sky, collided with one another and produced a

tremendous roar. And when thousands of warriors shouted without

intermission in the field of battle and mountains with the woods thereon

began to fall around, the earth with her forests trembled. Then the divine

Nara appeared at the scene of the dreadful conflict between the Asuras and

the Ganas (the followers of Rudra), and reducing to dust those rocks by

means of his gold-headed arrows, he covered the heavens with dust. Thus

discomfited by the gods, and seeing the furious discus scouring the fields

of heaven like a blazing flame, the mighty Danavas entered the bowels of

the earth, while others plunged into the sea of salt-waters.

"And having gained the victory, the gods offered due respect to Mandara

and placed him again on his own base. And the nectar-bearing gods made the

heavens resound with their shouts, and went to their own abodes. And the

gods, on returning to the heavens, rejoiced greatly, and Indra and the

other deities made over to Narayana the vessel of Amrita for careful

keeping.'"

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

SECTION XX

(Astika Parva continued)

"Sauti said, 'Thus have I recited to you the whole story of how Amrita was

churned out of the Ocean, and the occasion on which the horse

Uchchaihsravas of great beauty and incomparable prowess was obtained. It

was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable

sister, without taking much time, of what colour Uchchaishravas is.' And

Vinata answered, 'That prince of steeds is certainly white. What dost thou

think, sister? Say thou what is its colour. Let us lay a wager upon it.'

Kadru replied, then, 'O thou of sweet smiles. I think that horse is black

in its tail. Beauteous one, bet with me that she who loseth will become

the other's slave.'

'Sauti continued, 'Thus wagering with each other about menial service as a

slave, the sisters went home, and resolved to satisfy themselves by

examining the horse next day. And Kadru, bent upon practising a deception,

ordered her thousand sons to transform themselves into black hair and

speedily cover the horse's tail in order that she might not become a slave.

But her sons, the snakes, refusing to do her bidding, she cursed them,

saying, 'During the snake-sacrifice of the wise king Janamejaya of the

Pandava race, Agni shall consume you all.' And the Grandsire (Brahman)

himself heard this exceedingly cruel curse pronounced by Kadru, impelled

by the fates. And seeing that the snakes had multiplied exceedingly, the

Grandsire, moved by kind consideration for his creatures, sanctioned with

all the gods this curse of Kadru. Indeed, as the snakes were of virulent

poison, great prowess and excess of strength, and ever bent on biting

other creatures, their mother's conduct towards them--those persecutors of

all creatures,--was very proper for the good of all creatures. Fate always

inflicts punishment of death on those who seek the death of other

creatures. The gods, having exchanged such sentiments with one another,

supported Kadru's action (and went away). And Brahman, calling Kasyapa to

him, spake unto him these words, 'O thou pure one who overcomest all

enemies, these snakes begotten by you, who are of virulent poison and huge

bodies, and ever intent on biting other creatures, have been cursed by

their mother. O son, do not grieve for it in the least. The destruction of

the snakes in the sacrifice hath, indeed, been ordained long ago.' Saying

this, the divine Creator of the Universe comforted Kasyapa and imparted to

that illustrious one the knowledge of neutralising poison."

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

SECTION XXI

(Astika Parva continued)

"Sauti said, 'Then when the night had passed away and the sun had risen in

the morning, O thou whose wealth is asceticism, the two sisters Kadru and

Vinata, having laid a wager about slavery, went with haste and impatience

to view the steed Uchchaishravas from a near point. On their way they saw

the Ocean, that receptacle of waters, vast and deep, rolling and

tremendously roaring, full of fishes large enough to swallow the whale,

and abounding with huge makaras and creatures of various forms by

thousands, and rendered inaccessible by the presence of other terrible,

monster-shaped, dark, and fierce aquatic animals, abounding with tortoises

and crocodiles, the mine of all kinds of gems, the home of Varuna (the

water-God), the excellent and beautiful residence of the Nagas, the lord

of all rivers, the abode of the subterranean fire, the friend (or asylum)

of the Asuras, the terror of all creatures, the grand reservoir of water,

and ever immutable. It is holy, beneficial to the gods, and is the great

source of nectar; without limits, inconceivable, sacred, and highly

wonderful. It is dark, terrible with the sound of aquatic creatures,

tremendously roaring, and full of deep whirl-pools. It is an object of

terror to all creatures. Moved by the winds blowing from its shores and

heaving high, agitated and disturbed, it seems to dance everywhere with

uplifted hands represented by its surges. Full of swelling billows caused

by the waxing and waning of the moon the parent of Vasudeva's great conch

called Panchajanya, the great mine of gems, its waters were formerly

disturbed in consequence of the agitation caused within them by the Lord

Govinda of immeasurable prowess when he had assumed the form of a wild

boar for raising the (submerged) Earth. Its bottom, lower than the nether

regions, the vow observing regenerate Rishi Atri could not fathom after

(toiling for) a hundred years. It becomes the bed of the lotus-naveled

Vishnu when at the termination of every Yuga that deity of immeasurable

power enjoys yoga-nidra, the deep sleep under the spell of spiritual

meditation. It is the refuge of Mainaka fearful of falling thunder, and

the retreat of the Asuras overcome in fierce encounters. It offers water

as sacrificial butter to the blazing fire issuing from the mouth of Varava

(the Ocean-mare). It is fathomless and without limits, vast and

immeasurable, and the lord of rivers.

"And they saw that unto it rushed mighty rivers by thousands with proud

gait, like amorous competitors, each eager for meeting it, forestalling

the others. And they saw that it was always full, and always dancing in

its waves. And they saw that it was deep and abounding with fierce whales

and makaras. And it resounded constantly with the terrible sounds of

aquatic creatures. And they saw that it was vast, and wide as the expanse

of space, unfathomable, and limitless, and the grand reservoir of water.'"

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

SECTION XXII

(Astika Parva continued)

"Sauti said, 'The Nagas after consultation arrived at the conclusion that

they should do their mother's bidding, for if she failed in obtaining her

desire she might withdraw her affection and burn them all. If, on the

other hand, she were graciously inclined, she might free them from her

curse. They said, 'We will certainly render the horse's tail black.' And

it is said that they then went and became hairs in the horse's tail.

"Now the two co-wives had laid the wager. And having laid the wager, O

best of Brahmanas, the two sisters Kadru and Vinata, the daughters of

Daksha, proceeded in great delight along the sky to see the other side of

the Ocean. And on their way they saw the Ocean, that receptacle of waters,

incapable of being easily disturbed, mightily agitated all of a sudden by

the wind, and roaring tremendously; abounding with fishes capable of

swallowing the whale and full of makaras; containing also creatures of

diverse forms counted by thousands; frightful from the presence of

horrible monsters, inaccessible, deep, and terrible, the mine of all kinds

of gems, the home of Varuna (the water-god), the wonderful habitations of

the Nagas, the lord of rivers, the abode of the subterranean fire; the

residence of the Asuras and of many dreadful creatures; the reservoir of

water, not subject to decay, aromatic, and wonderful, the great source of

the amrita of the celestials; immeasurable and inconceivable, containing

waters that are holy, filled to the brim by many thousands of great rivers,

dancing as it were in waves. Such was the Ocean, full of rolling waves,

vast as the expanse of the sky, deep, of body lighted with the flames of

subterranean fire, and roaring, which the sisters quickly passed over.'"

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

SECTION XXIII

(Astika Parva continued)

"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied

by Vinata, soon alighted near the horse. They then both beheld that

foremost of steeds of great speed, with body white as the rays of the moon

but having black hairs (in the tail). And observing many black hairs in

the tail, Kadru put Vinata, who was deeply dejected, into slavery. And

thus Vinata having lost the wager, entered into a state of slavery and

became exceedingly sorry.

"In the meantime, when his time came, burst forth from the egg without

(the help of his) mother, Garuda of great splendour, enkindling all the

points of the universe, that mighty being endued with strength, that bird

capable of assuming at will any form, of going at will everywhere, and of

calling to his aid at will any measure of energy. Effulgent like a heap of

fire, he shone terribly. Of lustre equal to that of the fire at the end of

the Yuga, his eyes were bright like the lightning-flash. And soon after

birth, that bird grew in size and increasing his body ascended the skies.

Fierce and vehemently roaring, he looked as terrible as second Ocean-fire.

And all the deities seeing him, sought the protection of Vibhavasu (Agni).

And they bowed down to that deity of manifold forms seated on his seat and

spake unto him these words, 'O Agni, extend not thy body! Wilt thou

consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni

replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This

is Garuda of great strength and equal to me in splendour, endued with

great energy, and born to promote the joy of Vinata. Even the sight of

this heap of effulgence hath caused this delusion in you. He is the mighty

son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of

the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of

it in the least. Come with me and see.' Thus addressed, the gods from a

distance.

"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras),

share of the largest portion in sacrifices, ever resplendent, the

controller along with the Rishi wended their way towards Garuda and adored

him of birds, the presiding spirit of the animate and the inanimate

universe. Thou art the destroyer of all, the creator of all; thou art the

very Hiranyagarbha; thou art the progenitor of creation in the form of

Daksha and the other Prajapatis; thou art Indra (the king of the gods),

thou art Hayagriva the steed necked incarnation of Vishnu; thou art the

arrow (Vishnu himself, as he became such in the hands of Mahadeva at the

burning of Tripura); thou art the lord of the universe; thou art the mouth

of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e.,

wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every

object in the universe). Thou art knowledge, thou art the illusion to

which we are all subject; thou art the all-pervading spirit; thou art the

lord of the gods; thou art the great Truth; thou art fearless; thou art

ever unchanged; thou art Brahma without attributes; thou art the energy of

the Sun; thou art the intellectual functions; thou art our great protector;

thou art the ocean of holiness; thou art purity; thou art bereft of the

attributes of darkness; thou art the possessor of the six high attributes;

thou art he who cannot be withstood in contest. From thee have emanated

all things; thou art of excellent deeds; thou art all that hath not been

and all that hath been. Thou art pure knowledge; thou displayest to us, as

Surya does by his rays, this animate and inanimate universe; thou

darkenest the splendour of Surya at every moment, and thou art the

destroyer of all; thou art all that is perishable and all that is

imperishable. O thou resplendent as Agni, thou burnest all even as Surya

in his anger burneth all creatures. O terrible one, thou resistest even as

the fire that destroys everything at the time of the Universal Dissolution.

O mighty Garuda who movest in the skies, we seek thy protection. O lord of

birds thy energy is extraordinary, thy splendour is that of fire, thy

brightness is like that of the lightning that no darkness can approach.

Thou reachest the very clouds, and art both the cause and the effect; the

dispenser of boons and invincible in prowess. O Lord, this whole universe

is rendered hot by thy splendour, bright as the lustre of heated gold.

Protect these high-souled gods, who overcome by thee and terrified withal,

are flying along the heavens in different directions on their celestial

cars. O thou best of birds, thou Lord of all, thou art the son of the

merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have

mercy on the universe. Thou art Supreme. O pacify thy anger and preserve

us. At thy voice, loud as the roar of the thunder, the ten points, the

skies, the heavens, the Earth and our hearts, O bird, thou art

continuously shaking. O, diminish this thy body resembling Agni. At the

sight of the splendour resembling that of Yama when in wrath, our hearts

lose all equanimity and quake. O thou lord of birds, be propitious to us

who solicit thy mercy! O illustrious one, bestow on us good fortune and

joy.'

'And that bird of fair feathers, thus adored by the deities and diverse

sections of Rishis, reduced his own energy and splendour.'"

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

Parva.

SECTION XXIV

(Astika Parva continued)

"Sauti said, 'Then hearing of and beholding his own body, that bird of

beautiful feathers diminished its size.'

"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the

sight of my terrible form, I shall diminish my energy.'

"Sauti continued, 'Then that bird capable of going everywhere at will,

that ranger of the skies capable of calling to his aid any measure of

energy, bearing Aruna on his back, wended from his father's home and

arrived at his mother's side on the other shore of the great ocean. And he

placed Aruna of great splendour in the eastern regions, just at a time

when Surya had resolved to burn the worlds with his fierce rays.'

"Saunaka said, 'When did the revered Surya resolve at the time to burn the

worlds? What wrong was done to him by the gods that provoked his ire?'

"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods

at the time of the churning of the ocean he was pointed out to the gods by

Surya and Soma, and from that time he conceived an enmity towards those

deities. And upon this Rahu sought to devour his afflictor (Surya), became

wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from

my desire of benefiting the gods. And this dire consequence I alone have

to sustain. Indeed, at this pass help I obtain not. And before the very

eyes of the denizens of heaven I am going to be devoured and they brook it

quietly. Therefore, for the destruction of the worlds must I strive.' And

with this resolution he went to the mountains of the west.

"And from that place he began to radiate his heat around for the

destruction of the world. And then the great Rishis, approaching the gods,

spake unto them, 'Lo, in the middle of the night springeth a great heat

striking terror into every heart, and destructive of the three worlds.'

Then the gods, accompanied by the Rishis, wended to the Grandsire, and

said unto him, 'O what is this great heat today that causeth such panic?

Surya hath not yet risen, still the destruction (of the world) is obvious.

O Lord, what will happen when he doth rise?' The Grandsire replied,

'Indeed, Surya is prepared to rise today for the destruction of the world.

As soon as he will appear he will burn everything into a heap of ashes. By

me, however, hath the remedy been provided beforehand. The intelligent son

of Kasyapa is known to all by the name of Aruna. He is huge of body and of

great splendour; he shall stay in front of Surya, doing the duty of his

charioteer and taking away all the energy of the former. And this will

ensure the welfare of the worlds, of the Rishis, and of the dwellers in

heaven.'

"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he

was ordered to do. And Surya rose veiled by Aruna's person. I have told

thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was

appointed as his charioteer. Hear next of that other question asked by

thee a little while ago.'"

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

SECTION XXV

(Astika Parva continued)

"Sauti said, 'Then that bird of great strength and energy and capable of

going at will to every place repaired to his mother's side on the other

shore of the great ocean. Thither lived Vinata in affliction, defeated in

wager and put into a state of slavery. Once Kadru calling Vinata who had

prostrated herself before the former, addressed her these words in the

presence of her son, 'O gentle Vinata, there is in the midst of the ocean,

in a remote quarter, a delightful and fair region inhabited by the Nagas.

Bear me thither!' At this that mother of the bird of fair feathers bore

(on her shoulders) the mother of the snakes. And Garuda also, directed by

his mother's words, carried (on his back) the snakes. And that ranger of

the skies born of Vinata began to ascend towards the Sun. And thereupon

the snakes, scorched by the rays of the Sun, swooned away. And Kadru

seeing her sons in that state prayed to Indra, saying, 'I bow to thee,

thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to

thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi!

By thy showers, be thou the protector of the snakes scorched by the Sun. O

thou best of the deities, thou art our great protector. O Purandara, thou

art able to grant rain in torrents. Thou art Vayu (the air), the clouds,

fire, and the lightning of the skies. Thou art the propeller of the clouds,

and hast been called the great cloud (i.e., that which will darken the

universe at the end of Yuga). Thou art the fierce and incomparable thunder,

and the roaring clouds. Thou art the Creator of the worlds and their

Destroyer. Thou art unconquered. Thou art the light of all creatures,

Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all

the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and

the final resource. Thou art, O deity, all amrita, and the most adored

Soma. Thou art the moment, the lunar day, the bala (minute), thou art the

kshana (4 minutes). Thou art the lighted fortnight, and also the dark

fortnight. Thou art kala, thou kashtha, and thou Truti. Thou art the year,

the seasons, the months, the nights, and the days. Thou art the fair Earth

with her mountains and forests. Thou art also the firmament, resplendent

with the Sun. Thou art the great Ocean with heaving billows and abounding

with whales, swallowers of whales, and makaras, and various fishes. Thou

art of great renown, always adored by the wise and by the great Rishis

with minds rapt in contemplation. Thou drinkest, for the good of all

creatures, the Soma juice in sacrifices and the clarified butter offered

with sacred invocation. Thou art always worshipped at sacrifices by

Brahmanas moved by desire of fruit. O thou of incomparable mass of

strength, thou art sung in the Vedas and Vedangas. It is for that reason

that learned Brahmanas bent upon performing sacrifices, study the Vedas

with every care.'"

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

SECTION XXVI

(Astika Parva continued)

"Sauti said, 'And then Indra, the king of gods, having the best of horses

for his bearer, thus adored by Kadru, covered the entire firmament with

masses of blue clouds. And he commanded the clouds, saying, Pour ye, your

vivifying and blessed drops!' And those clouds, luminous with lightning,

and incessantly roaring against each other in the welkin, poured abundant

water. And the sky, in consequence of those wonderful and terribly-roaring

clouds that were incessantly begetting vast quantities of water, looked as

if the end of Yuga had come. And in consequence of the myriads of waves

caused in the falling torrents, the deep roar of the clouds, the flashes

of lightning, the violence of the wind, and the general agitation, the sky

looked as if dancing in madness. The sky became overcast, and the rays of

the Sun and the Moon totally disappeared in consequence of that incessant

downpour.

"And upon Indra's causing that downpour, the Nagas became exceedingly

delighted. And the Earth was filled with water all around. And the cool,

clear water reached even the nether regions. And there were countless

waves of water all over the Earth. And the snakes with their mother

reached (in safety) the island called Ramaniyaka."

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

SECTION XXVII

(Astika Parva continued)

"Sauti said, 'And then the Nagas drenched by that shower, became

exceedingly glad. And borne by that bird of fair feathers, they soon

arrived at the island. That island had been fixed by the Creator of the

Universe as the abode of the makaras. There they saw the terrible Lavana

Samudra (ocean of salt). On arriving there with Garuda, they saw there a

beautiful forest washed by the waters of the sea and resounding with the

music of winged choirs. And there were clusters of trees all around laden

with various fruits and flowers. And there were also fair mansions all

around; and many tanks full of lotuses. And it was also adorned with many

lakes of pure water. And if was refreshed with pure incense-breathing

breezes. And it was adorned with many a tree that grew only on the hills

of Malaya, and seemed by their tallness to reach the very heavens. And

there were also various other trees whose flowers were scattered all

around by the breeze. And that forest was charming and dear to the

Gandharvas and always gave them pleasure. And it was full of bees maddened

with the honey they sucked. And the sight of all this was exceedingly

delightful. And in consequence of many things there, capable of charming

everybody, that forest was fair, delightful, and holy. And, echoing with

the notes of various birds, it delighted greatly the sons of Kadru.

"And the snakes, after arriving at that forest, began to enjoy themselves.

And they commanded the lord of birds, viz., Garuda, of great energy,

saying, 'Convey us to some other fair island with pure water. Thou ranger

of the skies, thou must have seen many fair regions while coursing

(through the air).' Garuda, after reflecting for a few moments, asked his

mother Vinata, saying, 'Why, mother, have I to do the bidding of the

snakes?' Vinata thus questioned by him spake unto that ranger of the skies,

her son, invested with every virtue, of great energy, and great strength,

as follows: "Vinata said, 'O thou best of birds, I have become, from

misfortune, the slave of my co-wife. The snakes, by an act of deception,

caused me to lose my bet and have made me so.' When his mother had told

him the reason, that ranger of the skies, dejected with grief, addressed

the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a

knowledge of what thing, or doing what act of prowess, we may be freed

from this state of bondage to you.'" Sauti continued, 'The snakes, hearing

him, said, 'Bring thou amrita by force. Then O bird, shall you be freed

from bondage.'" And so ends the twenty-seventh section in the Astika Parva

of the Adi Parva.

SECTION XXVIII

(Astika Parva continued)

"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his

mother, 'I shall go to bring amrita, I desire to eat something in the way.

Direct me to it.' Vinata replied, 'In a remote region in the midst of the

ocean, the Nishadas have their fair home. Having eaten the thousands of

Nishadas that live there, bring thou amrita. But let not thy heart be ever

set on taking the life of a Brahmana. Of all creatures a Brahmana must not

be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like

fire or the Sun, like poison or an edged weapon. A Brahmana, it has been

said, is the master of all creatures. For these and other reasons, a

Brahmana is the adored of the virtuous. O child, he is never to be slain

by thee even in anger. Hostility with Brahmanas, therefore, would not be

proper under any circumstances. O sinless one, neither Agni nor Surya

truly can consume so much as does a Brahmana of rigid vows, when angry. By

these various indications must thou know a good Brahmana. Indeed, a

brahmana is the first-born of all creatures, the foremost of the four

orders, the father and the master of all.' Garuda then asked, 'O mother,

of what form is a Brahmana, of what behaviour, and of what prowess? Doth

he shine like fire, or is he of tranquil mien? And, O mother, it behoveth

thee to tell my inquiring self, those auspicious signs by which I may

recognise a Brahmana.' Vinata replied, saying, 'O child, him shouldst

thou know as the best amongst Brahmanas who having entered thy throat

would torture thee as a fish-hook or burn thee as blazing charcoal. A

Brahmana must never be slain by thee even in anger.' And Vinata out of

affection for her son, again told him these words, 'Him shouldst thou know

as a good Brahmana who would not be digested in thy stomach.' Although she

knew the incomparable strength of her son, yet she blessed him heartily,

for, deceived by the snakes, she was very much afflicted by woe. And she

said. 'Let Marut (the god of the winds) protect thy wings, and Surya and

Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy

whole body. I also, O child (engaged in beneficial ceremonies), shall sit

here for your welfare. Go then, O child, in safety to accomplish thy

purpose.'

"Sauti continued, 'Then Garuda, having heard the words of his mother,

stretched his wings and ascended the skies. And endued with great strength,

he soon fell upon the Nishadas, hungry and like another Yama. And bent

upon slaying the Nishadas, he raised a great quantity of dust that

overspread the firmament, and sucking up water from amid the ocean, shook

the trees growing on the adjacent mountains. And then that lord of birds

obstructed the principal thoroughfares of the town of the Nishadas by his

mouth, increasing its orifice at will. And the Nishadas began to fly in

great haste in the direction of the open mouth of the great serpent-eater.

And as birds in great affliction ascend by thousand into the skies when

the trees in a forest are shaken by the winds, so those Nishadas blinded

by the dust raised by the storm entered the wide-extending cleft of

Garuda's mouth open to receive them. And then the hungry lord of all

rangers of the skies, that oppressor of enemies, endued with great

strength, and moving with greatest celerity to achieve his end, closed his

mouth, killing innumerable Nishadas following the occupation of

fishermen.'"

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

SECTION XXIX

(Astika Parva continued)

"Sauti continued, 'A certain Brahmana with his wife had entered the throat

of that ranger of the skies. The former began to burn the bird's throat

like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of

Brahmanas, come out soon from my mouth which I open for thee. A Brahmana

must never be slain by me, although he may be always engaged in sinful

practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O,

let this woman of the Nishada caste, who is my wife, also come out with

me.' And Garuda said, 'Taking the woman also of the Nishada caste with

thee, come out soon. Save thyself without delay since thou hast not yet

been digested by the heat of my stomach.'

"Sauti continued, 'And then that Brahmana, accompanied by his wife of the

Nishada caste, came out, and praising Garuda wended whatever way he liked.

And when that Brahmana had come out with his wife, that lord of birds,

fleet as the mind, stretching his wings ascended the skies. He then saw

his father, and, hailed by him, Garuda, of incomparable prowess made

proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is

it well with thee? Dost thou get sufficient food every day? Is there food

in plenty for thee in the world of men?'

"Garuda replied, 'My mother is ever well. And so is my brother, and so am

I. But, father, I do not always obtain plenty of food, for which my peace

is incomplete. I am sent by the snakes to fetch the excellent amrita.

Indeed, I shall fetch it today for emancipating my mother from her bondage.

My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them

by thousands, but my hunger is not appeased. Therefore, O worshipful one,

point out to me some other food, by eating which, O master, I may be

strong enough to bring away amrita by force. Thou shouldst indicate some

food wherewith I may appease my hunger and thirst.'

"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of

even in the heavens. There is an elephant, with face downwards, who

continually draggeth a tortoise, his elder brother. I shall speak to you

in detail of their hostility in former life. Just listen as I tell you why

they are here.

"There was of old a great Rishi of the name of Vibhavasu. He was

exceedingly wrathful. He had a younger brother of the name of Supritika.

The latter was averse to keeping his wealth jointly with his brother's.

And Supritika would always speak of partition. After some time his brother

Vibhavasu told Supritika, 'It is from great foolishness that persons

blinded by love of wealth always desire to make a partition of their

patrimony. After effecting a partition they fight with each other, deluded

by wealth. Then again, enemies in the guise of friends cause estrangements

between ignorant and selfish men alter they become separated in wealth,

and pointing out faults confirm their quarrels, so that the latter soon

fall one by one. Absolute ruin very soon overtakes the separated. For

these reasons the wise never speak approvingly of partition amongst

brothers who, when divided, do not regard the most authoritative Sastras

and live always in fear of each other. But as thou, Supritika, without

regarding my advice impelled by desire of separation, always wishest to

make an arrangement about your property, thou shall become an elephant.'

Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become

a tortoise moving in the midst of the waters.'

"And thus on account of wealth those two fools, Supritika and Vibhavasu,

from each other's curse, have become an elephant and a tortoise

respectively. Owing to their wrath, they have both become inferior animals.

And they are engaged in hostilities with each other, proud of their

excessive strength and the weight of their bodies. And in this lake those

two beings of huge bodies are engaged in acts according to their former

hostility. Look here, one amongst them, the handsome elephant of huge body,

is even now approaching. Hearing his roar, the tortoise also of huge body,

living within the waters, cometh out, agitating the lake violently. And

seeing him the elephant, curling his trunk, rusheth into the water. And

endued with great energy, with motion of his tusks and fore-part of his

trunk and tail and feet, he agitates the water of the lake abounding with

fishes. And the tortoise also of great strength, with upraised head,

cometh forward for an encounter. And the elephant is six yojanas in height

and twice that measure in circumference. And the height of the tortoise

also is three yojanas and his circumference ten. Eat thou up both of them

that are madly engaged in the encounter and bent upon slaying each other,

and then accomplish the task that thou desirest. Eating that fierce

elephant which looketh like a huge mountain and resembleth a mass of dark

clouds, bring thou amrita.'

"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him,

saying, 'Blest be thou when thou art in combat with the gods. Let water

pitchers filled to the brim, Brahmanas, kine, and other auspicious objects,

bless thee, thou oviparous one. And, O thou of great strength, when thou

art engaged with the gods in combat, let the Riks, the Yajus, the Samas,

the sacred sacrificial butter, all the mysteries (Upanishads), constitute

thy strength.'

"Garuda, thus addressed by his father, wended to the side of that lake. He

saw that expanse of clear water with birds of various kinds all around.

And remembering the words of his father, that ranger of the skies

possessed of great swiftness of motion, seized the elephant and the

tortoise, one in each claw. And that bird then soared high into the air.

And he came upon a sacred place called Alamva and saw many divine trees.

And struck by the wind raised by his wings, those trees began to shake

with fear. And those divine trees having golden boughs feared that they

would break. And the ranger of the skies seeing that those trees capable

of granting every wish were quaking with fear, went to other trees of

incomparable appearance. And those gigantic trees were adorned with fruits

of gold and silver and branches of precious gems. And they were washed

with the water of the sea. And there was a large banian among them, which

had grown into gigantic proportions, that spoke unto that lord of bird

coursing towards it with the fleetness of the mind, 'Sit thou on this

large branch of mine extending a hundred yojanas and eat the elephant and

the tortoise.' When that best of birds, of great swiftness and of body

resembling a mountain, quickly alighted upon a bough of that banian tree,

the resort of thousands of winged creatures--that bough also full of

leaves shook and broke down.'"

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

SECTION XXX

(Astika Parva continued)

"Sauti said, 'At the very touch by Garuda of great might with his feet,

the branch of the tree broke as it was caught by Garuda. Casting his eyes

around in wonder he saw Valakhilya Rishis hanging therefrom with heads

downwards and engaged in ascetic penances. Reflecting that if that bough

fell down, the Rishis would be slain, the mighty one held the elephant and

the tortoise still more firmly with his claws. And from fear of slaying

the Rishis and desire of saving them, held that bough in his beaks, and

rose on his wings. The great Rishis were struck with wonder at the sight

of that act of his which was beyond even the power of the gods, and gave

that mighty bird a name. And they said, 'As this ranger of the skies rises

on its wings bearing a heavy burden, let this foremost of birds having

snakes for his food be called Garuda (bearer of heavy weight).'

"And shaking the mountains by his wings, Garuda leisurely coursed through

the skies. And as he soared with the elephant and the tortoise (in his

claws), he beheld various regions underneath. Desiring as he did to save

the Valakhilyas, he saw not a spot whereon to sit. At last he went to that

foremost of mountains called Gandhamadana. There he saw his father Kasyapa

engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the

skies, of divine form, possessed of great splendour, and energy and

strength, and endued with the speed of the wind or the mind, huge as a

mountain peak, a ready smiter like the curse of a Brahmana, inconceivable,

indescribable, frightful to all creatures, possessed of great prowess,

terrible, of the splendour of Agni himself, and incapable of being

overcome by the deities, Danavas, and invincible Rakshasas, capable of

splitting mountain summits and sucking the ocean itself and destroying the

three worlds, fierce, and looking like Yama himself. The illustrious

Kasyapa, seeing him approach and knowing also his motive, spoke unto him

these words:

"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst

have to suffer pain. The Valakhilyas, supporting themselves by drinking

the rays of the sun, might, if angry, blast thee.'

"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the

Valakhilyas of exceeding good fortune and whose sins had been destroyed by

ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the

essay of Garuda is for the good of all creatures. The task is great that

he is striving to accomplish. It behoveth you to accord him your

permission.'

"Sauti continued, 'Those ascetics thus addressed by the illustrious

Kasyapa, abandoned that bough and went to the sacred mountain of Himavat

for purposes of ascetic penances. After those Rishis had gone away, the

son of Vinata, with voice obstructed by the bough in his beaks, asked his

father Kasyapa saying, 'O illustrious one, where shall I throw this arm of

the tree? O illustrious one, indicate to me some region without human

beings.' Then Kasyapa spoke of a mountain without human beings with caves

and dales always covered with snow and incapable of approach by ordinary

creatures even in thought. And the great bird bearing that branch, that

elephant, and that tortoise, proceeded with great speed towards that

mountain. The great arm of the tree with which that bird of huge body flew

away could not be girt round with a cord made of a hundred (cow) hides.

Garuda, the lord of birds, then flew away for hundreds of thousand of

yojanas within--the shortest time. And going according to the directions

of his father to that mountain almost in a moment, that ranger of the

skies let fall the gigantic bough. And it fell with a great noise. And

that Prince of mountains shook, struck with the storm raised by Garuda's

wings. And the trees thereon dropped showers of flowers. And the peaks

decked with gems and gold adorning that great mountain itself, were

loosened and tell down on all sides. And the falling bough struck down

numerous trees which, with golden flowers amid dark foliage, shone there

like clouds charged with lightning. And those trees, bright as gold,

falling down upon the ground and, dyed with mountain metals, shone as if

they were bathed in the rays of the sun.

"Then that best of birds, Garuda, perching on the summit of that mountain,

ate both the elephant and the tortoise, rose on his wings with great speed

from the top of the mountain.

"And various omens began to appear among the gods foreboding fear. Indra's

favourite thunderbolt blazed up in a fright. Meteors with flames and smoke,

loosened from the welkin, shot down during the day. And the weapons of the

Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods,

began to spend their force against one another. Such a thing had never

happened even during the war between the gods and the Asuras. And the

winds blew accompanied with thunder, and meteors fell by thousands. And

the sky, though cloudless, roared tremendously. And even he who was the

god of gods shed showers of blood. And the flowery garlands on the necks

of the gods faded and their prowess suffered diminution. And terrible

masses of clouds dropped thick showers of blood. And the dust raised by

the winds darkened the splendour of the very coronets of the gods. And He

of a thousand sacrifices (Indra), with the other gods, perplexed with fear

at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O

worshipful one, have these natural disturbances suddenly arisen? No foe do

I behold who would oppress us in war.' Vrihaspati answered, 'O chief of

the gods, O thou of a thousand sacrifices, it is from thy fault and

carelessness, and owing also to the ascetic penance of the high-souled

great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a

ranger of the skies endued with great strength and possessing the capacity

of assuming at will any form, is approaching to take away the Soma. And

that bird, foremost among all endued with great strength, is able to rob

you of the Soma. Everything is possible with him; the unachievable he can

achieve.'

"Sauti continued, 'Indra, having heard these words, then spoke unto those

that guarded the amrita, saying, 'A bird endued with great strength and

energy has set his heart on taking away the amrita. I warn you beforehand

so that he may not succeed in taking it away by force. Vrihaspati has told

me that his strength is immeasurable.' And the gods hearing of it were

amazed and took precautions. And they stood surrounding the amrita and

Indra also of great prowess, the wielder of the thunder, stood with them.

And the gods wore curious breastplates of gold, of great value, and set

with gems, and bright leathern armour of great toughness. And the mighty

deities wielded various sharp-edged weapons of terrible shapes, countless

in number, emitting, even all of them, sparks of fire with smoke. And they

were also armed with many a discus and iron mace furnished with spikes,

and trident, battle-axe, and various kinds of sharp-pointed missiles and

polished swords and maces of terrible form, all befitting their respective

bodies. And decked with celestial ornaments and resplendent with those

bright arms, the gods waited there, their fears allayed. And the gods, of

incomparable strength, energy, and splendour, resolved to protect the

amrita. Capable of splitting the towns of the Asuras, all displayed

themselves in forms resplendent as the fire. And in consequence of the

gods standing there, that (would be) battle-field, owing to hundreds of

thousands of maces furnished with iron spikes, shone like another

firmament illumined by the rays of the Sun.'"

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

SECTION XXXI

(Astika Parva continued)

"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of

carelessness? How was Garuda born in consequence of the ascetic penances

of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for

a son? Why, too, was he invincible of all creatures and unslayable of all?

Why also was that ranger of the skies capable of going into every place at

will and of mustering at will any measure of energy? If these are

described in the Purana, I should like to hear them.'

"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O

twice-born one, listen as I briefly recite it all.

"Once upon a time, when the lord of creation, Kasyapa, was engaged in a

sacrifice from desire of offspring, the Rishis, the gods, and the

Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring

the sacrificial fuel; and with him those ascetics the Valakhilyas, and all

the other deities. And the lord Indra, taking up according to his own

strength, a weight that was mountain-like, brought it without any fatigue.

And he saw on the way some Rishis, of bodies of the measure of the thumb,

all together carrying one single stalk of a Palasa (Butea frondosa) leaf.

And those Rishis were, from want of food, very lean and almost merged in

their own bodies. And they were so weak that they were much afflicted when

sunk in the water that collected in an indentation on the road produced by

the hoof of a cow. And Purandara, proud of his strength, beheld them with

surprise, and laughing at them in derision soon left them behind insulting

them, besides, by passing over their heads. And those Rishis being thus

insulted were filled with rage and sorrow. And they made preparations for

a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the

wish for accomplishment of which those vow-observing wise, and excellent

ascetics poured clarified butter of the sacrificial fire with loudly

uttered mantras, 'There shall be another Indra of all gods, capable of

going everywhere at will, and of mustering at will any measure of energy,

and striking tear into the (present) king of the gods. By the fruit of our

ascetic penance, let one arise, fleet as the mind, and fierce withal.' And

the lord of the celestials of a hundred sacrifices, having come to know of

this, became very much alarmed and sought the protection of the vow-

observing Kasyapa. And the Prajapati Kasyapa, hearing everything from

Indra, went to the Valakhilyas and asked them if their sacrifice had been

successful. And those truth-speaking Rishis replied to him, saying, 'Let

it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake

unto them as follows, 'By the word of Brahman, this one (Indra) hath been

made the Lord of the three worlds. Ye ascetics, ye also are striving to

create another Indra! Ye excellent ones, it behoveth you not to falsify

the word of Brahman. Let not also this purpose, for (accomplishing) which

ye are striving, be rendered futile. Let there spring an Indra (Lord) of

winged creatures, endued with excess of strength! Be gracious unto Indra

who is a suppliant before you.' And the Valakhilyas, thus addressed by

Kasyapa, after offering reverence to that first of the Munis, viz., the

Prajapati Kasyapa, spake unto him:

"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an

Indra! Indeed this hath also been meant for a son being born unto thee!

Let this task be now left to thee. And in this matter do whatsoever thou

seest to be good and proper.'

"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good

daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her

ascetic penances over, having purified herself with a bath in that season

when connubial companionship might prove fruitful, approached her lord.

And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me

hath borne fruit. What hath been desired by thee shall come to pass. Two

heroic sons, shall be born unto thee, who shall be the lords of the three

worlds. By the penances of the Valakhilyas and by virtue of the desire

with which I commenced my sacrifice, those sons shall be of exceedingly

good fortune and worshipped in the three worlds!' And the illustrious

Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great

care. These two will be the lords of all winged creatures. These heroic

rangers of the skies will be respected in all the worlds, and capable of

assuming any form at will.'

"And the Prajapati, gratified with all that took place, then addressed

Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of

great energy and prowess, who shall be to thee even as the helpmates. From

them no injury shall result unto thee. Let thy sorrow cease; thou shalt

continue as the lord of all. Let not, however, the utterers of the name of

Brahma be ever again slighted by thee. Nor let the very wrathful ones,

whose words are even the thunderbolt, be ever again insulted by thee.'

Indra, thus addressed, went to heaven, his fears dispelled. And Vinata

also, her purpose fulfilled, was exceedingly glad. And she gave birth to

two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the

fore-runner of the Sun. And Garuda was vested with the lordship over the

birds. O thou of Bhrigu's race, hearken now to the mighty achievement of

Garuda.'"

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

SECTION XXXII

(Astika Parva continued)

"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle

in that way, Garuda, the king of birds, soon came upon those wise ones.

And the gods beholding him of excessive strength began to quake with fear,

and strike one another with all their weapons. And amongst those that

guarded the Soma was Brahmana (the celestial architect), of measureless

might, effulgent as the electric fire and of great energy. And after a

terrific encounter lasting only a moment, managed by the lord of birds

with his talons, beak, and wings, he lay as dead on the fields. And the

ranger of the skies making the worlds dark with the dust raised by the

hurricane of his wings, overwhelmed the celestials with it. And the latter,

overwhelmed with that dust, swooned away. And the immortals who guarded

the amrita, blinded by that dust, could no longer see Garuda. Even thus

did Garuda agitate the region of the heavens. And even thus he mangled the

gods with the wounds inflicted by his wings and beak.

"Then the god of a thousand eyes commanded Vayu (the god of wind), saying,

'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task.

Then the mighty Vayu soon drove away that dust. And when the darkness had

disappeared, the celestials attacked Garuda. And as he of great might was

attacked by the gods, he began to roar aloud, like the great cloud that

appeareth in the sky at the end of the Yuga, frightening every creature.

And that king of birds, of great energy, that slayer of hostile heroes,

then rose on his wings. All the wise ones (the celestials) with Indra

amongst them armed with double-edged broad swords, iron maces furnished

with sharp spikes, pointed lances, maces, bright arrows, and many a discus

of the form of the sun, saw him over head. And the king of birds, attacked

them on all sides with showers of various weapons and fought exceedingly

hard without wavering for a moment. And the son of Vinata, of great

prowess blazing in the sky, attacked the gods on all sides with his wings

and breast. And blood began to flow copiously from the bodies of the gods

mangled by the talons and the beak of Garuda. Overcome by the lord of

birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the

Rudras towards the south, the Adityas towards the west, and the twin

Aswins towards the north. Gifted with great energy, they retreated

fighting, looking back every moment on their enemy.

"And Garuda had encounters with the Yakshas, Aswakranda of great courage,

Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja,

and Pulina. And the son of Vinata mangled them with his wings, talons, and

beak, like Siva himself, that chastiser of enemies, and the holder of

Pinaka in rage at the end of the Yuga. And those Yakshas of great might

and courage, mangled all over by that ranger of the skies, looked like

masses of black clouds dropping thick showers of blood.

"And Garuda, depriving them of life, and then went to where the amrita was.

And he saw that it was surrounded on all sides by fire. And the terrible

flames of that fire covered the entire sky. And moved by violent winds,

they seemed bent on burning the Sun himself. The illustrious Garuda then

assumed ninety times ninety mouths and quickly drinking the waters of many

rivers with those mouths and returning with great speed, that chastiser of

enemies, having wings for his vehicle extinguished that fire with that

water. And extinguishing that fire, he assumed a very small form, desirous

of entering into (the place where the Soma was)."

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

SECTION XXXIII

(Astika Parva continued)

"Santi said, 'And that bird, assuming a golden body bright as the rays of

the Sun, entered with great force (the region where the Soma was), like a

torrent entering the ocean. And he saw, placed near the Soma, a wheel of

steel keen-edged, and sharp as the razor, revolving incessantly. And that

fierce instrument, of the splendour of the blazing sun and of terrible

form, had been devised by the gods for cutting in pieces all robbers of

the Soma. Garuda, seeing a passage through it, stopped there for a moment.

Diminishing his body, in an instant he passed through the spokes of that

wheel. Within the line of the wheel, he beheld, stationed there for

guarding the Soma two great snakes of the effulgence of blazing fire, with

tongues bright as the lightning-flash, of great energy, with mouth

emitting fire, with blazing eyes, containing poison, very terrible, always

in anger, and of great activity. Their eyes were ceaselessly inflamed with

rage and were also winkless. He who may be seen by even one of the two

would instantly be reduced to ashes. The bird of fair feathers suddenly

covered their eyes with dust. And unseen by them he attacked them from all

sides. And the son of Vinata, that ranger of the skies, attacking their

bodies, mangled them into pieces. He then approached the Soma without loss

of time. Then the mighty son of Vinata, taking up the Amrita from the

place where it was kept, rose on his wings with great speed, breaking into

pieces the machine that had surrounded it. And the bird soon came out,

taking the Amrita but without drinking it himself. And he then wended on

his way without the least fatigue, darkening the splendour of the Sun.

"And the son of Vinata then met Vishnu on his way along the sky. And

Narayana was gratified at that act of self-denial on the part of Garuda.

And that deity, knowing no deterioration, said unto the ranger of the

skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies

thereupon said, 'I shall stay above thee.' And he again spake unto

Narayana these words, 'I shall be immortal and free from disease without

(drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda,

receiving those two boons, told Vishnu, 'I also shall grant thee a boon;

therefore, let the possessor of the six attributes ask of me.' Vishnu then

asked the mighty Garuda to become his carrier. And he made the bird sit on

the flagstaff of his car, saying, 'Even thus thou shalt stay above me.'

And the ranger of the skies, of great speed, saying unto Narayana, 'Be it

so,' swiftly wended on his way, mocking the wind with his fleetness.

"And while that foremost of all rangers of the skies, that first of winged

creatures, Garuda, was coursing through the air after wresting the Amrita,

Indra hurled at him his thunderbolt. Then Garuda, the lord of birds,

struck with thunderbolt, spake laughingly unto Indra engaged in the

encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi)

of whose bone the Vajra hath been made. I shall also respect the Vajra,

and thee also of a thousand sacrifices. I cast this feather of mine whose

end thou shalt not attain. Struck with thy thunder I have not felt the

slightest pain.' And having said this, the king of birds cast a feather of

his. And all creatures became exceedingly glad, beholding that excellent

feather of Garuda so cast off. And seeing that the feather was very

beautiful, they said, 'Let this bird be called Suparna (having fair

feathers).' And Purandara of a thousand eyes, witnessing this wonderful

incident, thought that bird to be some great being and addressed him

thus.

"And Indra said, 'O best of birds, I desire to know the limit of thy great

strength. I also desire eternal friendship with thee.'"

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

SECTION XXXIV

(Astika Parva continued)

"Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship

between thee and me as thou desirest. My strength, know thou, is hard to

bear. O thou of a thousand sacrifices, the good never approve of speaking

highly of their own strength, nor do they speak of their own merits. But

being made a friend, and asked by thee, O friend, I will answer thee,

although self-praise without reason is ever improper. I can bear, on a

single feather of mine, O Sakra, this Earth, with her mountains and

forests and with the waters of the ocean, and with thee also stationed

thereon. Know thou, my strength is such that I can bear without fatigue

even all the worlds put together, with their mobile and immobile objects.'

"Sauti continued, 'O Saunaka, after Garuda of great courage had thus

spoken, Indra the chief of the gods, the wearer of the (celestial) crown,

ever bent upon the good of the worlds, replied, saying, 'It is as thou

sayest. Everything is possible in thee. Accept now my sincere and hearty

friendship. And if thou hast no concern with the Soma, return it to me.

Those to whom thou wouldst give it would always oppose us.' Garuda

answered, 'There is a certain reason for which the Soma is being carried

by me. I shall not give the Soma to any one for drink. But, O thou of a

thousand eyes, after I have placed it down, thou, O lord of the heavens,

canst then, taking it up, instantly bring it away.' Indra then said, 'O

oviparous one, I am highly gratified with these words now spoken by thee.

O best of all rangers of the skies; accept from me any boon that thou

desirest.'

"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and

remembering also the bondage of his mother caused by an act of deception

owing to the well-known reason (viz., the curse of Aruna), said, 'Although

I have power over all creatures, yet I shall do your bidding. Let, O Sakra,

the mighty snakes become my food.' The slayer of the Danavas having said

unto him, 'Be it so,' then went to Hari, the god of gods, of great soul,

and the lord of Yogins. And the latter sanctioned everything that had been

said by Garuda. And the illustrious lord of heaven again said unto Garuda,

'I shall bring away the Soma when thou placest it down.' And having said

so, he bade farewell to Garuda. And the bird of fair feathers then went to

the presence of his mother with great speed.

"And Garuda in joy then spake unto all the snakes, 'Here have I brought

the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here,

drink of it after ye have performed your ablutions and religious rites. As

said by you, let my mother become, from this day, free, for I have

accomplished your bidding.' The snakes having said unto Garuda, 'Be it

so,' then went to perform their ablutions. Meanwhile, Sakra taking up the

Amrita, wended back to heaven. The snakes after performing their ablutions,

their daily devotions, and other sacred rites, returned in joy, desirous

of drinking the Amrita. They saw that the bed of kusa grass whereon the

Amrita had been placed was empty, the Amrita itself having been taken away

by a counter-act of deception. And they began to lick with their tongues

the kusa grass, as the Amrita had been placed thereon. And the tongues of

the snakes by that act became divided in twain. And the kusa grass, too,

from the contact with Amrita, became sacred thenceforth. Thus did the

illustrious Garuda bring Amrita (from the heavens) for the snakes, and

thus were the tongues of snakes divided by what Garuda did.

"Then the bird of fair feathers, very much delighted, enjoyed himself in

those woods accompanied by his mother. Of grand achievements, and deeply

reverenced by all rangers of the skies, he gratified his mother by

devouring the snakes.

"That man who would listen to this story, or read it out to an assembly of

good Brahmanas, must surely go to heaven, acquiring great merit from the

recitation of (the feats of) Garuda.'"

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

SECTION XXXV

(Astika Parva continued)

"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes

were cursed by their mother, and why Vinata also was cursed by her son.

Thou hast also told us about the bestowal of boons, by their husband, on

Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons.

But thou hast not yet recited to us the names of the snakes. We are

anxious to hear the names of the principal ones.'

"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy,

I shall not mention the names of all the snakes. But I will recite the

names of the chief ones. Listen to me!

"Sesha was born first, and then Vasuki. (Then were born) Airavata,

Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana,

Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka,

Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka,

Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna,

Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka,

Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira,

Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras,

Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya,

Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara,

Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda,

Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara,

Kundodara, and Mahodara.

"Thus, O best of regenerate ones, have I said the names of the principal

serpents. From fear of being tedious I do not give names of the rest. O

thou whose wealth is asceticism, the sons of these snakes, with their

grandsons, are innumerable. Reflecting upon this, I shall not name them to

thee. O best ascetics, in this world the number of snakes baffles

calculation, there being many thousands and millions of them."

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

SECTION XXXVI

(Astika Parva continued)

"Saunaka said, 'O child, thou hast named many of the serpents gifted with

great energy and incapable of being easily overcome. What did they do

after hearing of that curse?'

"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving

his mother practised hard penances, living upon air and rigidly observing

his vows. He practised these ascetic devotions, repairing to Gandhamadana,

Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he

passed his days in those sacred regions, some of which were sacred for

their water and others for their soil in the rigid observance of his vows,

with singleness of aim, and his passions under complete control. And the

Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags,

and his flesh, skin, and sinews dried up owing to the hard penances he was

practising. And the Grandsire addressing him, that penance-practising one

of great fortitude, said, 'What is that thorn doest, O Sesha? Let the

welfare of the creatures of the worlds also engage thy thoughts. O sinless

one, thou art afflicting all creatures by thy hard penances. O Sesha, tell

me the desire implanted in thy breast.'

"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do

not desire to live amongst them. Let this be sanctioned by thee. Like

enemies they are always jealous of one another. I am, therefore, engaged

in ascetic devotions. I will not see them even. They never show any

kindness for Vinata and her son. Indeed, Vinata's son capable of ranging

through the skies, is another brother of ours. They always envy him. And

he, too, is much stronger owing to the bestowal of that boon by our father,

the high-souled Kasyapa. For these, I engaged in ascetic penances, and I

will cast off this body of mine, so that I may avoid companionship with

them, even in another state of life.'

"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the

behaviour of all thy brothers and their great danger owing to their

offence against their mother. But O Snake, a remedy (for this) hath been

provided by me even beforehand. It behoveth thee not to grieve for thy

brothers. O Sesha, ask of me the boon thou desirest. I have been highly

gratified with thee and I will grant thee today a boon. O best of snakes,

it is fortunate that thy heart hath been set on virtue. Let thy heart be

more and more firmly set on virtue.'

"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me;

viz., may my heart always delight in virtue and in blessed ascetic

penances, O Lord of all!'

"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-

denial and love of peace. But, at my command, let this act be done by thee

for the good of my creatures. Bear thou, O Sesha, properly and well this

Earth so unsteady with her mountains and forests, her seas and towns and

retreats, so that she may be steady.'

"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord

of the Earth, lord of every created thing, lord of the universe, I will,

even as thou sayest hold the Earth steady. Therefore, O lord of all

creatures, place her on my head.'

"Brahman said, 'O best of snakes, go underneath the Earth. She will

herself give thee a crevice to pass through. And, O Sesha, by holding the

Earth, thou shalt certainly do what is prized by me very greatly.'

"Sauti continued, 'Then the elder brother of the king of the snakes,

entering a hole, passed to the other side of the Earth, and holding her,

supported with his head that goddess with her belt of seas passing all

round.'

"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma,

because alone, with thy huge body, thou supportest the Earth with

everything on her, even as I myself, or Valavit (Indra), can.'

"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess,

lives underneath the Earth, alone supporting the world at the command of

Brahman. And the illustrious Grandsire, the best of the immortals, then

gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for

Ananta's help.'"

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

SECTION XXXVII

(Astika Parva continued)

"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his

mother, reflected how to render it abortive. He held a consultation with

all his brothers, Airavata and others, intent upon doing what they deemed

best for themselves.'

"And Vasuki said, 'O ye sinless ones, the object of this curse is known to

you. It behoveth us to strive to neutralise it. Remedies certainly exist

for all curses, but no remedy can avail those cursed by their mother.

Hearing that this curse hath been uttered in the presence of the Immutable,

the Infinite, and the True one, my heart trembleth. Surely, our

annihilation hath come. Otherwise why should not the Immutable Lord

prevent our mother while uttering the curse? Therefore, let us consult

today how we may secure the safety of the snakes. Let us not waste time.

All of you are wise and discerning. We will consult together and find out

the means of deliverance as (did) the gods of yore to regain lost Agni who

had concealed himself within a cave, so that Janamejaya's sacrifice for

the destruction of the snakes may not take place, and so that we may not

meet with destruction.'

"Sauti continued, 'Thus addressed all the offspring of Kadru assembled

together, and, wise in counsels, submitted their opinions to one another.

One party of the serpents said, 'We should assume the guise of superior

Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of

yours ought not to take place.' Other snakes thinking themselves wise,

said, 'We should all become his favourite counsellors. He will then

certainly ask for our advice in all projects. And we will then give him

such advice that the sacrifice may be obstructed. The king, the foremost

of wise men, thinking us of sterling worth will certainly ask us about his

sacrifice. We will say, 'It must not be!' And pointing to many serious

evils in this and the next worlds, we will take care that the sacrifice

may not take place. Or, let one of the snakes, approaching, bite the

person who, intending the monarch's good, and well-acquainted with the

rites of the snake-sacrifice, may be appointed as the sacrificial priest,

so that he will die. The sacrificial priest dying, the sacrifice will not

be completed. We will also bite all those who, acquainted with the rites

of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by

that means attain our object.' Other snakes, more virtuous and kind, said,

'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In

danger, that remedy is proper, which is blessed on the practices of the

righteous. Unrighteousness finally destroyeth the world.' Other serpents

said, 'We will extinguish the blazing sacrificial fire by ourselves

becoming clouds luminous with lightning and pouring down showers.' Other

snakes, the best of their kind, proposed, 'Going, by night, let us steal

away the vessel of Soma juice. That will disturb the rite. Or, at that

sacrifice, let the snakes, by hundreds and thousands, bite the people, and

spread terror around. Or, let the serpents defile the pure food with their

food-defiling urine and dung.' Others said, 'Let us become the king's

Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the

sacrificial fee.' He (the king), being placed in our power, will do

whatever we like.' Others there said, 'When the king will sport in the

waters, we will carry him to our home and bind him, so that that sacrifice

will not take place!' Other serpents who deemed themselves wise, said,

'Approaching the king, let us bite him, so that our object will be

accomplished. By his death the root of all evil will be torn up. This is

the final deliberation of us all, O thou who hearest with thy eyes! Then,

do speedily what thou deemest proper.' Having said this, they looked

intently at Vasuki, that best of snakes. And Vasuki also, after reflecting,

answered saying, 'Ye snakes, this final determination of you doth not seem

worthy of adoption. The advice of you all is not to my liking. What shall

I say which would be for your good? I think the grace of the illustrious

Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not

know which of all your suggestions is to be adopted for the welfare of my

race as also of me. That must be done by me which would be to your weal.

It is this that makes me so anxious, for the credit or the discredit (of

the measure) is mine alone.'"

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

SECTION XXXVIII

(Astika Parva continued)

"Sauti said, 'Hearing the respective speeches of all the snakes, and

hearing also the words of Vasuki, Elapatra began to address them, saying,

'That sacrifice is not one that can be prevented. Nor is king Janamejaya

of the Pandava race from whom this fear proceedeth, such that he can be

hindered. The person, O king, who is afflicted by fate hath recourse to

fate alone; nothing else can be his refuge. Ye best of snakes, this fear

of ours hath fate for its root. Fate alone must be our refuge in this.

Listen to what I say. When that curse was uttered, ye best of snakes, in

fear I lay crouching on the lap of our mother. Ye best of snakes, and O

lord (Vasuki) of great splendour, from that place I heard the words the

sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou

god of gods who else than the cruel Kadru could thus, after getting such

dear children, curse them so, even in thy presence? And, O Grandsire, by

thee also hath been spoken, with reference to those words of hers, 'Be it

so.' We wish to know the reason why thou didst not prevent her.' Brahman

replied, 'The snakes have multiplied. They are cruel, terrible in form and

highly poisonous. From desire of the good of my creatures, I did not

prevent Kadru then. Those poisonous serpents and others who are sinful,

biting others for no faults, shall, indeed, be destroyed, but not they who

are harmless and virtuous. And hear also, how, when the hour comes, the

snakes may escape this dreadful calamity. There shall be born in the race

of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent,

with passions under complete control. That Jaratkaru shall have a son of

the name of Astika. He shall put a stop to that sacrifice. And those

snakes who shall be virtuous shall escape therefrom.' The gods said, 'O

thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted

with great energy and asceticism, beget that illustrious son?' Brahma

answered, 'Gifted with great energy, that best Brahmana shall beget a son

possessed of great energy on a wife of the same name as his. Vasuki, the

king of the snakes, hath a sister of the name of Jaratkaru; the son, of

whom I speak, shall be born of her, and he shall liberate the snakes.'

"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.'

And the lord Brahman, having said so unto the gods, went to heaven. O

Vasuki, I see before me that sister of thine known by the name of

Jaratkaru. For relieving us from fear, give her as alms unto him (i.e.,

the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a

bride. This means of release hath been heard of by me!'"

SECTION XXXIX

(Astika Parva continued)

"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra,

all the serpents, in great delight, exclaimed, 'Well said, well said!' And

from that time Vasuki set about carefully bringing up that maiden, viz.,

his sister Jaratkaru. And he took great delight in rearing her.

"And much time did not elapse from this, when the gods and the Asuras,

assembling together, churned the abode of Varuna. And Vasuki, the foremost

of all gifted with strength, became the churning-cord. And directly the

work was over, the king of the snakes presented himself before the

Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire,

saying, 'O lord, Vasuki is suffering great affliction from fear of (his

mother's curse). It behoveth thee to root out the sorrow, begotten of the

curse of his mother, that hath pierced the heart of Vasuki desirous of the

weal of his race. The king of the snakes is ever our friend and benefactor.

O Lord of the gods, be gracious unto him and assuage his mind's fever.'

"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye

have said. Let the king of the snakes do that which hath been communicated

to him before by Elapatra. The time hath arrived. Those only shall be

destroyed that are wicked, not those that are virtuous. Jaratkaru hath

been born, and that Brahmana is engaged in hard ascetic penances. Let

Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath

been spoken by the snake Elapatra for the weal of the snakes is true and

not otherwise.'

"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the

curse of his mother, hearing these words of the Grandsire, and intending

to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a

large numbers of whom were ever attentive to their duties, to watch the

Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife,

come immediately and inform me of it. The weal of our race depends upon

it.'"

SECTION XL

(Astika Parva continued)

"Saunaka said, 'O son of Suta, I desire to know the reason why the

illustrious Rishi whom thou hast named Jaratkaru came to be so called on

earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'

"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This

Rishi's body had been huge, and he gradually reduced it by severe ascetic

penances. For the same reason, O Brahmanas, the sister of Vasuki was

called Jaratkaru.'

The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas

said, 'It is even so.'

Saunaka then said, 'I have heard all that thou hast before recited. I

desire to know how Astika was born.'

Sauti, on hearing these words, began to relate according to what was

written in the Sastras.

"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi

Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that

wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek

for a wife. That high-souled Rishi, engaged in studies and deeply devoted

to asceticism, his vital seed under full control, fearlessly wandered over

the whole earth and had no wish for a wife.

"Afterwards, once upon a time, there was a king, O Brahmana, of the name

of Parikshit, born in the race of the Kauravas. And, like his great-

grandfather Pandu of old, he was of mighty arms, the first of all bearers

of bows in battle, and fond of hunting. And the monarch wandered about,

hunting deer, and wild boars, and wolves, and buffaloes and various other

kinds of wild animals. One day, having pierced a deer with a sharp arrow

and slung his bow on his back, he penetrated into the deep forest,

searching for the animal here and there, like the illustrious Rudra

himself of old pursuing in the heavens, bow in hand, the deer which was

Sacrifice, itself turned into that shape, after the piercing. No deer that

was pierced by Parikshit had ever escaped in the wood with life. This deer,

however wounded as before, fled with speed, as the (proximate) cause of

the king's attainment to heaven. And the deer that Parikshit--that king of

men--had pierced was lost to his gaze and drew the monarch far away into

the forest. And fatigued and thirsty, he came across a Muni, in the forest,

seated in a cow-pen and drinking to his fill the froth oozing out of the

mouths of calves sucking the milk of their dams. And approaching him

hastily, the monarch, hungry and fatigued, and raising his bow, asked that

Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of

Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But

that Muni observing then the vow of silence, spoke not unto him a word.

And the king in anger thereupon placed upon his shoulder a dead snake,

taking it up with the end of his bow. The Muni suffered him to do it

without protest. And he spoke not a word, good or bad. And the king seeing

him in that state, cast off his anger and became sorry. And he returned to

his capital but the Rishi continued in the same state. The forgiving Muni,

knowing that the monarch who was a tiger amongst kings was true to the

duties of his order, cursed him not, though insulted. That tiger amongst

monarchs, that foremost one of Bharata's race, also did not know that the

person whom he had so insulted was a virtuous Rishi. It was for this that

he had so insulted him.

"That Rishi had a son by name Sringin, of tender years, gifted with great

energy, deep in ascetic penances, severe in his vows, very wrathful, and

difficult to be appeased. At times, he worshipped with great attention and

respect his preceptor seated with ease on his seat and ever engaged in the

good of creatures.

"And commanded by his preceptor, he was coming home when, O best of

Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood

laughingly spoke unto him. And Sringin, wrathful and like unto poison

itself, hearing these words in reference to his father, blazed up in rage.

"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and

possessed of energy, thy father bears on his shoulders a dead snake.

Henceforth speak not a word to sons of Rishis like ourselves who have

knowledge of the truth, are deep in ascetic penances, and have attained

success. Where is that manliness of thine, those high words of thine

begotten of pride, when thou must have to behold thy father bearing a dead

snake? O best of all the Munis, thy father too had done nothing to deserve

this treatment, and it is for this that I am particularly sorry as if the

punishment were mine.'"

SECTION XLI

(Astika Parva continued)

"Sauti said, 'Being thus addressed, and hearing that his sire was bearing

a dead snake, the powerful Sringin burned with wrath. And looking at Krisa,

and speaking softly, he asked him, 'Pray, why doth my father bear today a

dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for

purpose of hunting, O dear one, he placed the dead snake on the shoulder

of thy sire.'

"And Sringin asked, 'What wrong was done to that wicked monarch by my

father? O Krisa, tell me this, and witness the power of my asceticism.'

"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting,

had wounded a fleet stag with an arrow and chased it alone. And the king

lost sight of the animal in that extensive wilderness. Seeing then thy

sire, he immediately accosted him. Thy sire was then observing the vow of

silence. Oppressed by hunger, thirst and labour, the prince again and

again asked thy sire sitting motionless, about the missing deer. The sage,

being under the vow of silence, returned no reply. The king thereupon

placed the snake on thy sire's shoulder with the end of his bow. O Sringin,

thy sire engaged in devotion is in the same posture still. And the king

also hath gone to his capital which is named after the elephant!'

"Sauti continued, 'Having heard of a dead snake placed upon his (father's)

shoulders, the son of the Rishi, his eyes reddened with anger, blazed up

with rage. And possessed by anger, the puissant Rishi then cursed the king,

touching water and overcome with wrath.'

"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead

snake on the shoulders of my lean and old parent, that insulter of

Brahmanas and tarnisher of the fame of the Kurus, shall be taken within

seven nights hence to the regions of Yama (Death) by the snake Takshaka,

the powerful king of serpents, stimulated thereto by the strength of my

words!'

"Sauti continued, 'And having thus cursed (the king) from anger, Sringin

went to his father, and saw the sage sitting in the cow-pen, bearing the

dead snake. And seeing his parent in that plight, he was again inflamed

with ire. And he shed tears of grief, and addressed his sire, saying,

'Father, having been informed of this thy disgrace at the hands of that

wicked wretch, king Parikshit, I have from anger even cursed him; and that

worst of Kurus hath richly deserved my potent curse. Seven days hence,

Takshaka, the lord of snakes, shall take the sinful king to the horrible

abode of Death.' And the father said to the enraged son, 'Child, I am not

pleased with thee. Ascetics should not act thus. We live in the domains of

that great king. We are protected by him righteously. In all he does, the

reigning king should by the like of us forgiven. If thou destroy Dharma,

verily Dharma will destroy thee. If the king do not properly protect us,

we fare very ill; we cannot perform our religious rites according to our

desire. But protected by righteous sovereigns, we attain immense merit,

and they are entitled to a share thereof. Therefore, reigning royalty is

by all means to be forgiven. And Parikshit like unto his great-grandsire,

protecteth us as a king should protect his subjects. That penance-

practising monarch was fatigued and oppressed with hunger. Ignorant of my

vow (of silence) he did this. A kingless country always suffereth from

evils. The king punisheth offenders, and fear of punishments to peace;

and people do their duties and perform their rites undisturbed. The king

establisheth religion--establisheth the kingdom of heaven. The king

protecteth sacrifices from disturbance, and sacrifices to please the gods.

The gods cause rain, and rain produceth grains and herbs, which are always

useful to man. Manu sayeth, a ruler of the destinies of men is equal (in

dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger,

that penance-practising prince hath done this through ignorance of my vow.

Why then hast thou rashly done this unrighteous action through

childishness? O son, in no way doth the king deserve a curse from us.'"

SECTION XLII

(Astika Parva continued)

"Sauti said, 'And Sringin then replied to his father, saying, 'Whether

this be an act of rashness, O father, or an improper act that I have done,

whether thou likest it or dislikest it, the words spoken by me shall never

be in vain. O father, I tell thee (a curse) can never be otherwise. I have

never spoken a lie even in jest.'

"And Samika said, 'Dear child, I know that thou art of great prowess, and

truthful in speech. Thou hast never spoken falsehood before, so that thy

curse shall never be falsified. The son, even when he attaineth to age,

should yet be always counselled by the father, so that crowned with good

qualities he may acquire great renown. A child as thou art, how much more

dost thou stand in need of counsel? Thou art ever engaged in ascetic

penances. The wrath of even the illustrious ones possessing the six

attributes increaseth greatly. O thou foremost of ordinance-observing

persons, seeing that thou art my son and a minor too, and beholding also

thy rashness, I see that I must counsel thee. Live thou, O son, inclined

to peace and eating fruits and roots of the forest. Kill this thy anger

and destroy not the fruit of thy ascetic acts in this way. Wrath surely

decreaseth the virtue that ascetics acquire with great pains. And then for

those deprived of virtue, the blessed state existeth not. Peacefulness

ever giveth success to forgiving ascetics. Therefore, becoming forgiving

in thy temper and conquering thy passions, shouldst thou always live. By

forgiveness shalt thou obtain worlds that are beyond the reach of Brahman

himself. Having adopted peacefulness myself, and with a desire also for

doing good as much as lies in my power, I must do something; even must I

send to that king, telling him, 'O monarch, thou hast been cursed by my

son of tender years and undeveloped intellect, in wrath, at seeing thy act

of disrespect towards myself.'

"Sauti continued, 'And that great ascetic, observer of vows, moved by

kindness, sent with proper instructions a disciple of his to king

Parikshit. And he sent his disciple Gaurmukha of good manners and engaged

also in ascetic penances, instructing him to first enquire about the

welfare of the king and then to communicate the real message. And that

disciple soon approached that monarch, the head of the Kuru race. And he

entered the king's palace having first sent notice of his arrival through

the servant in attendance at the gate.

"And the twice-born Gaurmukha was duly worshipped by the monarch. And

after resting for a while, he detailed fully to the king, in the presence

of his ministers, the words of Samika, of cruel import, exactly as he had

been instructed.'

"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name,

of virtuous soul, his passions under control, peaceful, and given up to

hard ascetic devotions, living in thy dominions! By thee, O tiger among

men, was placed on the shoulders of that Rishi observing at present the

vow of silence, a dead snake, with the end of thy bow! He himself forgave

thee that act. But his son could not. And by the latter hast thou today

been cursed, O king of kings, without the knowledge of his father, to the

effect that within seven nights hence, shall (the snake) Takshaka cause

thy death. And Samika repeatedly asked his son to save thee, but there is

none to falsify his son's curse. And because he hath been unable to pacify

his son possessed by anger, therefore have I been sent to thee, O king,

for thy good!'

"And that king of the Kuru race, himself engaged in ascetic practices,

having heard these cruel words and recollecting his own sinful act, became

exceedingly sorry. And the king, learning that foremost of Rishis in the

forest had been observing the vow of silence, was doubly afflicted with

sorrow and seeing the kindness of the Rishi Samika, and considering his

own sinful act towards him, the king became very repentant. And the king

looking like a very god, did not grieve so much for hearing of his death

as for having done that act to the Rishi.'

"And then the king sent away Gaurmukha, saying, 'Let the worshipful one

(Samika) be gracious to me!' And when Gaurmukha had gone away, the king,

in great anxiety, without loss of time, consulted his ministers. And

having consulted them, the king, himself wise in counsels, caused a

mansion to be erected upon one solitary column. It was well-guarded day

and night. And for its protection were placed there physicians and

medicines, and Brahmanas skilled in mantras all around. And the monarch,

protected on all sides, discharged his kingly duties from that place

surrounded by his virtuous ministers. And no one could approach that best

of kings there. The air even could not go there, being prevented from

entering.

"And when the seventh day had arrived, that best of Brahmanas, the learned

Kasyapa was coming (towards the king's residence), desirous of treating

the king (after the snake-bite). He had heard all that had taken place,

viz., that Takshaka, that first of snakes, would send that best of

monarchs to the presence of Yama (Death). And he thought, I would cure the

monarch after he is bit by that first of snakes. By that I may have wealth

and may acquire virtue also.' But that prince of snakes, Takshaka, in the

form of an old Brahmana, saw Kasyapa approaching on his way, his heart set

upon curing the king. And the prince of snakes then spake unto that bull

among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What,

besides, is the business upon which thou art intent?'

"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will

today burn king Parikshit of the Kuru race, that oppressor of all enemies.

I go with speed, O amiable one, to cure, without loss of time, the king of

immeasurable prowess, the sole representative of the Pandava race, after

he is bit by the same Takshaka like to Agni himself in energy.' And

Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that

lord of the earth. Stop, for thou art unable to cure one bit by me.' And

Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of

learning, going thither I shall cure that monarch bit by thee.'"

SECTION XLIII

(Astika Parva continued)

"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art

able to cure any creature bitten by me, then, O Kasyapa, revive thou this

tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try

thy best and show me that skill in mantras of which thou hast spoken.'

"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes,

this tree. O snake, I shall revive it, though bit by thee.

"Sauti continued, 'That king of snakes, thus addressed by the illustrious

Kasyapa, bit then that banian tree. And that tree, bit by the illustrious

snake, and penetrated by the poison of the serpent, blazed up all around.

And having burnt the banian so, the snake then spake again unto Kasyapa,

saying, 'O first of Brahmanas, try thy best and revive this lord of the

forest.'

"Sauti continued, 'The tree was reduced to ashes by the poison of that

king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O

king of snakes, behold the power of my knowledge as applied to this lord

of the forest! O snake, under thy very nose I shall revive it.' And then

that best of Brahmanas, the illustrious and learned Kasyapa, revived, by

his vidya, that tree which had been reduced to a heap of ashes. And first

he created the sprout, then he furnished it with two leaves, and then he

made the stem, and then the branches, and then the full-grown tree with

leaves and all. And Takshaka, seeing the tree revived by the illustrious

Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst

destroy my poison or that of any one else like myself. O thou whose wealth

is asceticism, desirous of what wealth, goest thou thither? The reward

thou hopest to have from that best of monarchs, even I will give thee,

however difficult it may be to obtain it. Decked with fame as thou art,

thy success may be doubtful on that king affected by a Brahmana's curse

and whose span of life itself hath been shortened. In that case, this

blazing fame of thine that hath overspread the three worlds will disappear

like the Sun when deprived of his splendour (on the occasion of the

eclipse).'

"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that

taking thy gold. I may return.' Takshaka replied, 'O best of regenerate

ones, even I will give thee more than what thou expectest from that king.

Therefore do not go.'

"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and

intelligence, hearing those words of Takshaka, sat in yoga meditation over

the king. And that foremost of Munis, viz., Kasyapa, of great prowess and

gifted with spiritual knowledge, ascertaining that the period of life of

that king of the Pandava race had really run out, returned, receiving from

Takshaka as much wealth as he desired.

"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the

proper time speedily entered the city of Hastinapura. And on his way he

heard that the king was living very cautiously, protected by means of

poison-neutralising mantras and medicines.'

"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must

be deceived by me with power of illusion. But what must be the means?'

Then Takshaka sent to the king some snakes in the guise of ascetics taking

with them fruits, kusa grass, and water (as presents). And Takshaka,

addressing them, said, 'Go ye all to the king, on the pretext of pressing

business, without any sign of impatience, as if to make the monarch only

accept the fruits and flowers and water (that ye shall carry as presents

unto him).'

"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted

accordingly. And they took to the king, Kusa grass and water, and fruits.

And that foremost of kings, of great prowess, accepted those offerings.

And after their business was finished, he said upto them, 'Retire.' Then

after those snakes disguised as ascetics had gone away, the king addressed

his ministers and friends, saying, 'Eat ye, with me, all these fruits of

excellent taste brought by the ascetics.' Impelled by Fate and the words

of the Rishi, the king, with his ministers, felt the desire of eating

those fruits. The particular fruit, within which Takshaka had entered, was

taken by the king himself for eating. And when he was eating it, there

appeared, O Saunaka, an ugly insect out of it, of shape scarcely

discernible, of eyes black, and of coppery colour. And that foremost of

kings, taking that insect, addressed his councillors, saying, 'The sun is

setting; today I have no more fear from poison. Therefore, let this insect

become Takshaka and bite me, so that my sinful act may be expiated and the

words of the ascetic rendered true.' And those councillors also, impelled

by Fate, approved of that speech. And then the monarch smiled, losing his

senses, his hour having come. And he quickly placed that insect on his

neck. And as the king was smiling, Takshaka, who had (in the form of that

insect) come out of the fruit that had been offered to the king, coiled

himself round the neck of the monarch. And quickly coiling round the

king's neck and uttering a tremendous roar, Takshaka, that lord of snakes,

bit that protector of the earth.'"

SECTION XLIV

(Astika Parva continued)

"Sauti said, 'Then the councillors beholding the king in the coils of

Takshaka, became pale with fear and wept in exceeding grief. And hearing

the roar of Takshaka, the ministers all fled. And as they were flying away

in great grief, they saw Takshaka, the king of snakes, that wonderful

serpent, coursing through the blue sky like a streak of the hue of the

lotus, and looking very much like the vermilion-coloured line on a woman's

crown dividing the dark masses of her hair in the middle.

"And the mansion in which the king was living blazed up with Takshaka's

poison. And the king's councillors, on beholding it, fled away in all

directions. And the king himself fell down, as if struck by lightning.

"And when the king was laid low by Takshaka's poison, his councillors with

the royal priest--a holy Brahmana--performed all his last rites. All the

citizens, assembling together, made the minor son of the deceased monarch

their king. And the people called their new king, that slayer of all

enemies, that hero of the Kuru race, by the name of Janamejaya. And that

best of monarchs, Janamejaya, though a child, was wise in mind. And with

his councillors and priest, the eldest son Parikshita, that bull amongst

the Kurus, ruled the kingdom like his heroic great-grand-father

(Yudhishthira). And the ministers of the youthful monarch, beholding that

he could now keep his enemies in check, went to Suvarnavarman, the king of

Kasi, and asked him his daughter Vapushtama for a bride. And the king of

Kasi, after due inquiries, bestowed with ordained rites, his daughter

Vapushtama on that mighty hero of Kuru race. And the latter, receiving his

bride, became exceedingly glad. And he gave not his heart at any time to

any other woman. And gifted with great energy, he wandered in pursuit of

pleasure, with a cheerful heart, on expanses of water and amid woods and

flowery fields. And that first of monarchs passed his time in pleasure as

Pururavas of old did, on receiving the celestial damsel Urvasi. Herself

fairest of the fair, the damsel Vapushtama too, devoted to her lord and

celebrated for her beauty having gained a desirable husband, pleased him

by the excess of her affection during the period he spent in the pursuit

of pleasure.'"

SECTION XLV

(Astika Parva continued)

"Meanwhile the great ascetic Jaratkaru wandered over the whole earth

making the place where evening fell his home for the night. And gifted

with ascetic power, he roamed, practising various vows difficult to be

practised by the immature, and bathing also in various sacred waters. And

the Muni had air alone for his food and was free from desire of worldly

enjoyment. And he became daily emaciated and grew lean-fleshed. And one

day he saw the spirits of his ancestors, heads down, in a hole, by a cord

of virana roots having only one thread entire. And that even single thread

was being gradually eaten away by a large rat dwelling in that hole. And

the Pitris in that hole were without food, emaciated, pitiable, and

eagerly desirous of salvation. And Jaratkaru, approaching the pitiable one,

himself in humble guise, asked them, 'Who are ye hanging by this cord of

virana roots? The single weak root that is still left in this cord of

virana roots already eaten away by the rat, dwelling in this hole, is

itself being gradually eaten away by the same rat with his sharp teeth.

The little that remains of that single thread will soon be cut away. It is

clear ye shall then have to fall down into this pit with faces downwards.

Seeing you with faces downwards, and overtaken by this great calamity, my

pity hath been excited. What good can I do to you. Tell me quickly whether

this calamity can be averted by a fourth, a third, or even by the

sacrifice of a half of this my asceticism, O, relieve yourselves even with

the whole of my asceticism. I consent to all this. Do ye as ye please.'

"The Pitris said, 'Venerable Brahmacharin, thou desirest to relieve us.

But, O foremost of Brahmanas, thou canst not dispel our affliction by thy

asceticism. O child, O first of speakers, we too have the fruits of our

asceticism. But, O Brahmana, it is for the loss of children that we are

falling down into this unholy hell. The grandsire himself hath said that a

son is a great merit. As we are about to be cast in this hole, our ideas

are no longer clear. Therefore, O child, we know thee not, although thy

manhood is well-known on earth. Venerable thou art and of good fortune,

thou who thus from kindness grievest for us worthy of pity and greatly

afflicted. O Brahmana, listen, who we are. We are Rishis of the Yayavara

sect, of rigid vows. And, O Muni, from loss of children, we have fallen

down from a sacred region. Our severe penances have not been destroyed; we

have a thread yet. But we have only one thread now. It matters little,

however, whether he is or is not. Unfortunate as we are, we have a thread

in one, known as Jaratkaru. The unfortunate one has gone through the Vedas

and their branches and is practising asceticism alone. He being one with

soul under complete control, desires set high, observant of vows, deeply

engaged in ascetic penances, and free from greed for the merits or

asceticism, we have been reduced to this deplorable state. He hath no wife,

no son, no relatives. Therefore, do we hang in this hole, our

consciousness lost, like men having none to take care of them. If thou

meetest him, O, tell him, from thy kindness to ourselves, Thy Pitris, in

sorrow, are hanging with faces downwards in a hole. Holy one, take a wife

and beget children. O thou of ascetic wealth, thou art, O amiable one, the

only thread that remaineth in the line of thy ancestors. O Brahmana, the

cord of virana roots that thou seest we are hanging by, is the cord

representing our multiplied race. And, O Brahmana, these threads of the

cord of virana roots that thou seest as eaten away, are ourselves who have

been eaten up by Time. This root thou seest hath been half-eaten and by

which we are hanging in this hole is he that hath adopted asceticism alone.

The rat that thou beholdest is Time of infinite strength. And he (Time) is

gradually weakening the wretch Jaratkaru engaged in ascetic penances

tempted by the merits thereof, but wanting in prudence and heart. O

excellent one, his asceticism cannot save us. Behold, our roots being torn,

cast down from higher regions, deprived of consciousness by Time, we are

going downwards like sinful wretches. And upon our going down into this

hole with all our relatives, eaten up by Time, even he shall sink with us

into hell. O child, whether it is asceticism, or sacrifice, or whatever

else there be of very holy acts, everything is inferior. These cannot

count with a son. O child, having seen all, speak unto that Jaratkaru of

ascetic wealth. Thou shouldst tell him in detail everything that thou hast

beheld. And, O Brahmana, from thy kindness towards us, thou shouldst tell

him all that would induce him to take a wife and beget children. Amongst

his friends, or of our own race, who art thou, O excellent one, that thus

grievest for us all like a friend? We wish to hear who thou art that

stayest here.'"

SECTION XLVI

(Astika Parva continued)

"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected.

And from sorrow he spoke unto those Pitris in words obstructed by tears.'

And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before.

Therefore, tell me what I must do for your welfare. I am that sinful son

of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'

"The Pitris replied, saying, 'O son, by good luck hast thou arrived at

this spot in course of thy rambles. O Brahmana, why hast thou not taken a

wife?'

"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart

that I would, with vital seed drawn up, carry this body to the other world.

My mind hath been possessed with the idea that I would not take a wife.

But ye grandsires, having seen you hanging like birds, I have diverted my

mind from the Brahmacharya mode of life. I will truly do what you like. I

will certainly marry, if ever I meet with a maiden of my own name. I shall

accept her who, bestowing herself of her own accord, will be as aims unto

me, and whom I shall not have to maintain. I shall marry if I get such a

one; otherwise, I shall not. This is the truth, ye grandsires! And the

offspring that will be begot upon her shall be your salvation. And ye

Pitris of mine, ye shall live for ever in blessedness and without fear.'

'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over

the earth again. And, O Saunaka, being old, he obtained no wife. And he

grieved much that he was not successful. But directed (as before) by his

ancestors, he continued the search. And going into the forest, he wept

loudly in great grief. And having gone into the forest, the wise one,

moved by the desire of doing good to his ancestors, said, 'I will ask for

a bride,' distinctly repeating these words thrice. And he said, 'Whatever

creatures are here, mobile and immobile, so whoever there be that are

invisible, O, hear my words! My ancestors, afflicted with grief, have

directed me that am engaged in the most severe penances, saying, 'Marry

thou for (the acquisition of) a son.' 'O ye, being directed by my

ancestors, I am roaming in poverty and sorrow, over the wide world for

wedding a maiden that I may obtain as alms. Let that creature, amongst

those I have addressed, who hath a daughter, bestow on me that am roaming

far and near. Such a bride as is of same name with me, to be bestowed on

me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then

those snakes that had been set upon Jaratkaru track, ascertaining his

inclination, gave information to Vasuki. And the king of the snakes,

hearing their words, took with him that maiden decked with ornaments, and

went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of

the snakes, having gone there, offered that maiden as alms unto that high-

souled Rishi. But the Rishi did not at once accept her. And the Rishi,

thinking her not to be of the same name with himself, and seeing that the

question of her maintenance also was unsettled, reflected for a few

moments, hesitating to accept her. And then, O son of Bhrigu, he asked

Vasuki the maiden's name, and also said unto him, 'I shall not maintain

her.'"

SECTION XLVII

(Astika Parva continued)

"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O

best of Brahmanas, this maiden is of the same name with thee. She is my

sister and hath ascetic merit. I will maintain thy wife; accept her. O

thou of ascetic wealth, I shall protect her with all my ability. And, O

foremost of the great Munis, she hath been reared by me for thee.' And the

Rishi replied, 'This is agreed between us that I shall not maintain her;

and she shall not do aught that I do not like. If she do, I leave her!'

"Sauti continued, 'When the snake had promised, saying, 'I shall maintain

my sister,' Jaratkaru then went to the snake's house. Then that first of

mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran

ascetic, took her hand presented to him according to shastric rites. And

taking his bride with him, adored by the great Rishi, he entered the

delightful chamber set apart for him by the king of the snakes. And in

that chamber was a bed-stead covered with very valuable coverlets. And

Jaratkaru lived there with his wife. And the excellent Rishi made an

agreement with his wife, saying, 'Nothing must ever be done or said by

thee that is against my liking. And in case of thy doing any such thing, I

will leave thee and no longer continue to stay in thy house. Bear in mind

these words that have been spoken by me.'

"And then the sister of the king of the snakes in great anxiety and

grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the

desire of doing good to her relatives, that damsel, of unsullied

reputation, began to attend upon her lord with the wakefulness of a dog,

the timidity of a deer, and knowledge of signs possessed by the crow. And

one day, after the menstrual period, the sister of Vasuki, having purified

herself by a bath according to custom, approached her lord the great Muni.

And thereupon she conceived. And the embryo was like unto a flame of fire,

possessed of great energy, and resplendent as fire itself. And it grew

like the moon in the bright fortnight.

"And one day, within a short time, Jaratkaru of great fame, placing his

head on the lap of his wife, slept, looking like one fatigued. And as he

was sleeping, the sun entered his chambers in the Western mountain and was

about to set. And, O Brahmana, as the day was fading, she, the excellent

sister of Vasuki, became thoughtful, fearing the loss of her husband's

virtue. And she thought, 'What should I now do? Shall I wake my husband or

not? He is exacting and punctilious in his religious duties. How can I act

as not to offend him? The alternatives are his anger and the loss of

virtue of a virtuous man. The loss of virtue, I ween, is the greater of

the two evils. Again, if I wake him, he will be angry. But if twilight

passeth away without his prayers being said, he shall certainly sustain

loss of virtue.'

'And having resolved at last, the sweet-speeched Jaratkaru, the sister of

Vasuki, spake softly unto that Rishi resplendent with ascetic penances,

and lying prostrate like a flame of fire, 'O thou of great good fortune,

awake, the sun is setting. O thou of rigid vows, O illustrious one, do

your evening prayer after purifying yourself with water and uttering the

name of Vishnu. The time for the evening sacrifice hath come. Twilight, O

lord, is even now gently covering the western side.'

"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake

unto his wife these words, his upper lip quivering in anger, 'O amiable

one of the Naga race, thou hast insulted me. I shall no longer abide with

thee, but shall go where I came from. O thou of beautiful thighs, I

believe in my heart that the sun hath no power to set in the usual time,

if I am asleep. An insulted person should never live where he hath met

with the insult, far less should I, a virtuous person, or those that are

like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord,

began to quake with terror, and she spake unto him, saying, 'O Brahmana, I

have not waked thee from desire of insult; but I have done it so that thy

virtue may not sustain any loss.'

"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and

desirous of forsaking his spouse, thus addressed, spake unto his wife,

saying, O thou fair one, never have I spoken a falsehood. Therefore, go I

shall. This was also settled between ourselves. O amiable one, I have

passed the time happily with thee. And, O fair one, tell thy brother, when

I am gone, that I have left thee. And upon my going away, it behoveth thee

not to grieve for me.'

"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless

features, filled with anxiety and sorrow, having mustered sufficient

courage and patience, though her heart was still quaking, then spake unto

Rishi Jaratkaru. Her words were obstructed with tears and her face was

pale with fear. And the palms of her hands were joined together, and her

eyes were bathed in tears. And she said, 'It behoveth thee not to leave me

without a fault. Thou treadest over the path of virtue. I too have been in

the same path, with heart fixed on the good of my relatives. O best of

Brahmanas, the object for which I was bestowed on thee hath not been

accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O

excellent one, the offspring desired of by my relatives afflicted by a

mother's curse, do not yet appear! The welfare of my relatives dependeth

on the acquisition of offspring from thee. And in order that my connection

with thee may not be fruitless, O illustrious Brahmana, moved by the

desire of doing good to my race do I entreat thee. O excellent one, high-

souled thou art; so why shall thou leave me who am faultless? This is what

is not just clear to me.'

"Thus addressed, the Muni of great ascetic merit spake unto his wife

Jaratkaru these words that were proper and suitable to the occasion. And

he said, 'O fortunate one, the being thou hast conceived, even like unto

Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas

and their branches.'

"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away,

his heart firmly fixed on practising again the severest penances.'"

SECTION XLVIII

(Astika Parva continued)

"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her,

Jaratkaru went to her brother. And she told him everything that had

happened. And the prince of snakes, hearing the calamitous news, spake

unto his miserable sister, himself more miserable still.'

"And he said, 'Thou knowest, O amiable one, the purpose of thy bestowal,

the reason thereof. If, from that union, for the welfare of the snakes, a

son be born, then he, possessed of energy, will save us all from the snake-

sacrifice. The Grandsire had said so, of old, in the midst of the gods. O

fortunate one, hast thou conceived from thy union with that best of

Rishis? My heart's desire is that my bestowal of thee on that wise one may

not be fruitless. Truly, it is not proper for me to ask thee about this.

But from the gravity of the interests I ask thee this. Knowing also the

obstinacy of thy lord, ever engaged in severe penances, I shall not follow

him, for he may curse me. Tell me in detail all that thy lord, O amiable

one, hath done, and extract that terribly afflicting dart that lies

implanted for a long time past in my heart.'

"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at

length replied, saying, 'Asked by me about offspring, the high-souled and

mighty ascetic said, 'There is,'--and then he went away. I do not remember

him to have ever before speak even in jest aught that is false. Why should

he, O king, speak a falsehood on such a serious occasion? He said, 'Thou

shouldst not grieve, O daughter of the snake race, about the intended

result of our union. A son shall be born to thee, resplendent as the

blazing sun.' O brother, having said this to me, my husband of ascetic

wealth went away--Therefore, let the deep sorrow cherished in thy heart

disappear.'

"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes,

accepted those words of his sister, and in great joy said, 'Be it so!' And

the chief of the snakes then adored his sister with his best regards, gift

of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo

endued with great splendour, began to develop, like the moon in the

heavens in the bright fortnight.

"And in due time, the sister of the snakes, O Brahmana, gave birth to a

son of the splendour of a celestial child, who became the reliever of

the fears of his ancestors and maternal relatives. The child grew up there

in the house of the king of the snakes. He studied the Vedas and their

branches with the ascetic Chyavana, the son of Bhrigu. And though but a

boy, his vows were rigid. And he was gifted with great intelligence, and

with the several attributes of virtue, knowledge, freedom from the world's

indulgences, and saintliness. And the name by which he was known to the

world was Astika. And he was known by the name of Astika (whoever is)

because his father had gone to the woods, saying. 'There is', when he was

in the womb. Though but a boy, he had great gravity and intelligence. And

he was reared with great care in the palace of the snakes. And he was like

the illustrious lord of the celestials, Mahadeva of the golden form, the

wielder of the trident. And he grew up day by day, the delight of all the

snakes.'"

SECTION XLIX

(Astika Parva continued)

"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had

asked his ministers 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 asked, 'Know ye all that befell my father. How did that famous

king, in time, meet with his death? Hearing from you the incidents of my

father's life in detail, I shall ordain something, if it be for the

benefit of the world. Otherwise, I shall do nothing.'

'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an

account of thy illustrious father's life, and how also that king of kings

left this world. Thy father was virtuous and high-souled, and always

protected his people. O, hear, how that high-souled one conducted himself

on earth. Like unto an impersonation of virtue and justice, the monarch,

cognisant of virtue, virtuously protected the four orders, each engaged in

the discharge of their specified duties. Of incomparable prowess, and

blessed with fortune, he protected the goddess Earth. There was none who

hated him and he himself hated none. Like unto Prajapati (Brahma) he was

equally disposed towards all creatures. O monarch, Brahmanas and

Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice

of their respective duties, were impartially protected by that king.

Widows and orphans, the maimed and the poor, he maintained. Of handsome

features, he was unto all creatures like a second Soma. Cherishing his

subjects and keeping them contented, blessed with good fortune, truth-

telling, of immense prowess, he was the disciple of Saradwat in the

science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of

great fame, he was loved by all men. And he was born in the womb of Uttara

when the Kuru race was almost extinct. And, therefore, the mighty son of

Abhimanyu came to be called Parikshit (born in an extinct line). Well-

versed in the interpretation of treatises on the duties of kings, he was

gifted with every virtue. With passions under complete control,

intelligent, possessing a retentive memory, the practiser of all virtues,

the conqueror of his six passions of powerful mind, surpassing all, and

fully acquainted with the science of morality and political science, the

father had ruled over these subjects for sixty years. And he then died,

mourned by all his subjects. And, after him, O first of men, thou hast

acquired this hereditary kingdom of the Kurus for the last thousand years.

Thou wast installed while a child, and art thus protecting every

creature.'

"Janamejaya said, 'There hath not been born in our race a king who hath

not sought the good of his subjects or been loved by them. Behold

especially the conduct of my grandsires ever engaged in great achievements.

How did my father, blessed with many virtues, meet with his death?

Describe everything to me as it happened. I am desirous of hearing it from

you!'

"Sauti continued, 'Thus directed by the monarch, those councillors, ever

solicitous of the good of the king, told him everything exactly as it had

occurred.'

'And the councillors said, 'O king, that father of thine, that protector

of the whole earth, that foremost of all persons obedient to the

scriptures, became addicted to the sports of the field, even as Pandu of

mighty arms, that foremost of all bearers of the bow in battle. He made

over to us all the affairs of state from the most trivial to the most

important. One day, going into the forest, he pierced a deer with an arrow.

And having pierced it he followed it quickly on foot into the deep woods,

armed with sword and quiver. He could not, however, come upon the lost

deer. Sixty years of age and decrepit, he was soon fatigued and became

hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was

then observing the vow of silence. The king asked him about the deer, but,

though asked, he made no reply. At last the king, already tired with

exertion and hunger, suddenly became angry with that Rishi sitting

motionless like a piece of wood in observance of his vow of silence.

Indeed, the king knew not that he was a Muni observing the vow of silence.

Swayed by anger, thy father insulted him. O excellent one of the Bharata

race, the king, thy father taking up from the ground with the end of his

bow a dead snake placed it on the shoulders of that Muni of pure soul. But

the Muni spake not a word good or bad and was without anger. He continued

in the same posture, bearing the dead snake.'"

SECTION L

(Astika Parva continued)

'Sauti continued, 'The ministers said, 'That king of kings then, spent

with hunger and exertion, and having placed the snake upon the shoulders

of that Muni, came back to his capital. The Muni had a son, born of a cow,

of the name of Sringin. He was widely known, possessed of great prowess

and energy, and very wrathful. Going (every day) to his preceptor he was

in the habit of worshipping him. Commanded by him, Sringin was returning

home, when he heard from a friend of his about the insult of his father by

thy parent. And, O tiger among kings, he heard that his father, without

having committed any fault, was bearing, motionless like a statue, upon

his shoulders a dead snake placed thereon. O king, the Rishi insulted by

thy father was severe in ascetic penances, the foremost of Munis, the

controller of passions, pure, and ever engaged in wonderful acts. His soul

was enlightened with ascetic penances, and his organs and their functions

were under complete control. His practices and his speech were both very

nice. He was contented and without avarice. He was without meanness of any

kind and without envy. He was old and used to observe the vow of silence.

And he was the refuge whom all creatures might seek in distress.

"Such was the Rishi insulted by thy father. The son, however, of that

Rishi, in wrath, cursed thy father. Though young in years, the powerful

one was old in ascetic splendour. Speedily touching water, he spake,

burning as it were with spiritual energy and rage, these words in allusion

to thy father, 'Behold the power of my asceticism! Directed by my words,

the snake Takshaka of powerful energy and virulent poison, shall, within

seven nights hence, burn, with his poison the wretch that hath placed the

dead snake upon my un-offending father.' And having said this, he went to

where his father was. And seeing his father he told him of his curse. The

tiger among Rishis thereupon sent to thy father a disciple of his, named

Gaurmukha, of amiable manners and possessed of every virtue. And having

rested a while (after arrival at court) he told the king everything,

saying in the words of his master, 'Thou hast been cursed, O king, by my

son. Takshaka shall burn thee with his poison! Therefore, O king, be

careful.' O Janamejaya, hearing those terrible words, thy father took

every precaution against the powerful snake Takshaka.

"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa,

desired to come to the monarch. But the snake Takshaka saw Kasyapa. And

the prince of snakes spake unto Kasyapa without loss of time, saying,

'Where dost thou go so quickly, and what is the business on which thou

goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king

Parikshit, that best of the Kurus, is. He shall today be burnt by the

poison of the snake Takshaka. I go there quickly in order to cure him, in

fact, in order that, protected by me, the snake may not bite him to

death.' Takshaka answered, saying, 'Why dost thou seek to revive the king

to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful

power of my poison. Thou art incapable of reviving that monarch when bit

by me.' So saying, Takshaka, then and there, bit a lord of the forest (a

banian tree). And the banian, as soon as it was bit by the snake, was

converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon

tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus

addressed, spake again unto Takshaka, saying, 'I go there from desire of

wealth.' And Takshaka, thus addressed, then spake unto the high-souled

Kasyapa in these soft words, 'O sinless one, take from me more wealth than

what thou expectest from that monarch, and go back!' And Kasyapa, that

foremost of men, thus addressed by the snake, and receiving from him as

much wealth as he desired, wended his way back.

"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with

the fire of his poison, thy virtuous father, the first of kings, then

staying in his mansion with all precautions. And after that, thou hast, O

tiger among men, been installed (on the throne). And, O best of monarchs,

we have thus told thee all that we have seen and heard, cruel though the

account is. And hearing all about the discomfiture of thy royal father,

and of the insult to the Rishi Utanka, decide thou that which should

follow!'

'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake

upto all his ministers. And he said, 'When did ye learn all that happened

upon that, banian reduced to ashes by Takshaka, and which, wonderful as it

is, was afterwards revived by Kasyapa? Assuredly, my father could not have

died, for the poison could have been neutralised by Kasyapa with his

mantras. That worst of snakes, of sinful soul, thought within his mind

that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be

an object of ridicule in the world owing to the neutralisation of his

poison. Assuredly, having thought so, he pacified the Brahmana. I have

devised a way, however, of inflicting punishment upon him. I like to know,

however, what ye saw or heard, what happened in the deep solitude of the

forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having

known it, I shall devise the means of exterminating the snake race.'

"The ministers said, 'Hear, O monarch of him who told us before of the

meeting between that foremost Brahmana and that prince of snakes in the

woods. A certain person, O monarch, had climbed up that tree containing

some dry branches with the object of breaking them for sacrificial fuel.

He was not perceived either by the snake or by the Brahmana. And, O king,

that man was reduced to ashes along with the tree itself. And, O king of

kings, he was revived with the tree by the power of the Brahmana. That man,

a Brahmana's menial, having come to us, represented fully everything as it

happened between Takshaka and the Brahmana. Thus have we told thee, O king,

all that we have seen and heard. And having heard it, O tiger among kings,

ordain that which should follow.'

"Sauti continued, 'King Janamejaya, having listened to the words of his

ministers, was sorely afflicted with grief, and began to weep. And the

monarch began to squeeze his hands. And the lotus-eyed king began to

breathe a long and hot breath, shed tears, and shrieked aloud. And

possessed with grief and sorrow, and shedding copious tears, and touching

water according to the form, the monarch spake. And reflecting for a

moment, as if settling something in his mind, the angry monarch,

addressing all ministers, said these words.

'I have heard your account of my father's ascension to heaven. Know ye now

what my fixed resolve is. I think no time must be lost in avenging this

injury upon the wretch Takshaka that killed my father. He burnt my father

making Sringin only a secondary cause. From malignity alone he made

Kasyapa return. If that Brahmana had arrived, my father assuredly would

have lived. What would he have lost if the king had revived by the grace

of Kasyapa and the precautionary measures of his ministers? From ignorance

of the effects of my wrath, he prevented Kasyapa--that excellent of

Brahmanas--whom he could not defeat, from coming to my father with the

desire of reviving him. The act of aggression is great on the part of the

wretch Takshaka who gave wealth unto that Brahmana in order that he might

not revive the king. I must now avenge myself on my father's enemy to

please myself, the Rishi Utanka and you all.'"

SECTION LI

(Astika Parva continued)

'Sauti said, 'King Janamejaya having said so, his ministers expressed

their approbation. And the monarch then expressed his determination to

perform a snake-sacrifice. And that lord of the Earth--that tiger of the

Bharata race--the son of Parikshit, then called his priest and Ritwiks.

And accomplished in speech, he spake unto them these words relating to the

accomplishment of his great task. 'I must avenge myself on the wretch

Takshaka who killed my father. Tell me what I must do. Do you know any act

by which I may cast into the blazing fire the snake Takshaka with his

relatives? I desire to burn that wretch even as he burnt, of yore, by the

fire of his poison, my father.'

"The chief priest answered, 'There is, O king, a great sacrifice for thee

devised by the gods themselves. It is known as the snake-sacrifice, and is

read of in the Puranas. O king, thou alone canst accomplish it, and no one

else. Men versed in the Puranas have told us, there is such a sacrifice.'

"Sauti continued, 'Thus addressed, the king, O excellent one, thought

Takshaka to be already burnt and thrown into the blazing mouth of Agni,

the eater of the sacrificial butter. The king then said unto those

Brahmanas versed in mantras, 'I shall make preparations for that sacrifice.

Tell me the things that are necessary.' And the king's Ritwiks, O

excellent Brahmana, versed in the Vedas and acquainted with the rites of

that sacrifice measured, according to the scriptures, the land for the

sacrificial platform. And the platform was decked with valuable articles

and with Brahmanas. And it was full of precious things and paddy. And the

Ritwika sat upon it at ease. And after the sacrificial platform had been

thus constructed according to rule and as desired, they installed the king

at the snake-sacrifice for the attainment of its object. And before the

commencement of the snake-Sacrifice that was to come, there occurred this

very important incident foreboding obstruction to the sacrifice. For when

the sacrificial platform was being constructed, a professional builder of

great intelligence and well-versed in the knowledge of laying foundations,

a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon

which and the time at which the measurement for the sacrificial platform

has been made, indicate that this sacrifice will not be completed, a

Brahmana becoming the reason thereof.' Hearing this, the king, before his

installation, gave orders to his gate-keepers not to admit anybody without

his knowledge."

SECTION LII

(Astika Parva continued)

"Sauti said, 'The snake-sacrifice then commenced according to due form.

And the sacrificial priests, competent in their respective duties

according to the ordinance, clad in black garments and their eyes red from

contact with smoke, poured clarified butter into the blazing fire,

uttering the appropriate mantras. And causing the hearts of all the snakes

to tremble with fear, they poured clarified butter into the mouth of Agni

uttering the names of the snakes. And the snakes thereupon began to fall

into the blazing fire, benumbed and piteously calling upon one another.

And swollen and breathing hard, and twining each other with their heads

and tails, they came in large numbers and fell into the fire. The white,

the black, the blue, the old and the young--all fell alike into the fire,

uttering various cries. Those measuring a krosa, and those measuring a

yojana, and those of the measure of a gokarna, fell continuously with

great violence into that first of all fires. And hundreds and thousands

and tens of thousands of snakes, deprived of all control over their limbs,

perished on that occasion. And amongst those that perished, there were

some that were like horses, other like trunks of elephants, and others of

huge bodies and strength like maddened elephants Of various colours and

virulent poison, terrible and looking like maces furnished with iron-

spikes, of great strength, ever inclined to bite, the snakes, afflicted

with their mother's curse, fell into the fire.'"

SECTION LIII

(Astika Parva continued)

"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-

sacrifice of the wise king Janamejaya of the Pandava line? Who also became

the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes,

and begetting such sorrow in them? It behoveth thee to describe all these

in detail, so that, O son of Suta, we may know who were acquainted with

the rituals of the snake-sacrifice.'

"Sauti replied, 'I will recite the names of those wise ones who became the

monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the

Hotri in that sacrifice. He was of great reputation, and was born in the

race of Chyavana and was the foremost of those acquainted with the Vedas.

The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the

Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the

Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka,

Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara,

the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and

the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and

many other Brahmanas who had got through the Vedas became the Sadasyas at

that sacrifice of the son of Parikshit.

"When the Ritwiks in that snake-sacrifice began to pour clarified butter

into the fire, terrible snakes, striking fear into every creature, began

to fall into it. And the fat and the marrow of the snakes thus falling

into the fire began to flow in rivers. And the atmosphere was filled with

an insufferable stench owing to the incessant burning of the snakes. And

incessant also were the cries of the snakes fallen into the fire and those

in the air about to fall into it.

'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king

Janamejaya was engaged in the sacrifice, went to the palace of Purandara

(Indra). And that best of snakes, having represented all that had taken

place, sought in terror the protection of Indra after having acknowledged

his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka,

here thou hast no fear from that snake-sacrifice. The Grandsire was

pacified by me for thy sake. Therefore, thou hast no fear. Let this fear

of thy heart be allayed.'

"Sauti continued, 'Thus encouraged by him, that best of snakes began to

dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the

snakes were incessantly falling into the fire and that his family was

reduced to only a few, became exceedingly sorry. And the king of the

snakes was afflicted with great grief, and his heart was about to break.

And summoning his sister, he spake unto her, saying, 'O amiable one, my

limbs are burning and I no longer see the points of the heavens. I am

about to fall down from loss of consciousness. My mind is turning, my

sight is falling and my heart is breaking. Benumbed, I may fall today into

that blazing fire! This sacrifice of the son of Parikshit is for the

extermination of our race. It is evident I also shall have to go to the

abode of the king of the dead. The time is come, O my sister, on account

of which thou wert bestowed by me on Jaratkaru to protect us with our

relatives. O best of the women of the snake race, Astika will put an end

to the sacrifice that is going on. The Grandsire told me this of old.

Therefore, O child, solicit thy dear son who is fully conversant with the

Vedas and regarded even by the old, for the protection of myself and also

of those dependent on me."'

SECTION LIV

(Astika Parva continued)

"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him

the following words according to the directions of Vasuki, the king of the

snakes. 'O son, the time is come for the accomplishment of that object for

which I was bestowed on thy father by my brother. Therefore, do thou that

which should be done.'

"Astika asked, 'Why wert thou, O mother, bestowed on my father by my

uncle? Tell me all truly so that on hearing it, I may do what is proper.'

"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by

the general distress, and even desirous of the welfare of her relatives,

said unto him, 'O son, it is said that the mother of all the snakes is

Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes

she said, 'As ye have refused to falsely represent Uchchaihsravas, the

prince of horses, for bringing about Vinata's bondage according to the

wager, therefore, shall he whose charioteer is Vayu burn you all in

Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to

the region of the unredeemed spirits.' The Grandsire of all the worlds

spake unto her while uttering this curse, 'Be it so,' and thus approved of

her speech. Vasuki, having heard that curse and then the words of the

Grandsire, sought the protection of the gods, O child, on the occasion

when the amrita was being churned for. And the gods, their object

fulfilled, for they had obtained the excellent amrita, with Vasuki ahead,

approached the Grandsire. And all the gods, with king Vasuki, sought to

incline Him who was born of the lotus to be propitious, so that the curse

might be made abortive.'

"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on

account of his relatives. How may his mother's curse prove abortive?'

"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a

wife of the name of Jaratkaru; the Brahmana born of her will relieve the

snakes.'

"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of

godlike looks, on thy high-souled father some time before the commencement

of the sacrifice. And from that marriage thou art born of me. That time

has come. It behoveth thee to protect us from this danger. It behoveth

thee to protect my brother and myself from the fire, so that the object,

viz., our relief, for which I was bestowed on thy wise father, may not be

unfulfilled. What dost thou think, O son?'

"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I

will.' And he then addressed the afflicted Vasuki, and as if infusing life

into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do

I say, I shall relieve thee from that curse. Be easy, O snake! There is no

fear any longer. I shall strive earnestly so that good may come! Nobody

hath ever said that my speech, even in jest, hath proved false. Hence on

serious occasions like this, I need not say anything more, O uncle, going

thither today I shall gratify, with words mixed with blessings, the

monarch Janamejaya installed at the sacrifice, so that, O excellent one,

the sacrifice may stop. O highminded one, O king of the snakes, believe

all that I say. Believe me, my resolve can never be unfulfilled.'

"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I

cannot discern the points of the earth, as I am afflicted with a mother's

curse.'

"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any

longer. I shall dispel this fear of thine from the blazing fire. This

terrible punishment, capable of burning like the fire at the end of the

Yuga, I shall extinguish. Nurse not thy fear any longer.'

"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the

terrible fear of the Vasuki's heart, and taking it, as it were, on himself,

wended, for the relief of the king of the snakes, with speed to

Janamejaya's sacrifice blessed with every merit. And Astika having gone

thither, beheld the excellent sacrificial compound with numerous Sadasyas

on it whose splendour was like unto that of the Sun or Agni. But that best

of Brahmanas was refused admittance by the door-keepers. And the mighty

ascetic gratified them, being desirous of entering the sacrificial

compound. And that best of Brahmanas, that foremost of all virtuous men,

having entered the excellent sacrificial compound, began to adore the king

of infinite achievements, Ritwiks, the Sadasyas, and also the sacred

fire.'"

SECTION LV

(Astika Parva continued)

"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old

in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of

Parikshit, is not inferior to any of those. Let those dear unto us be

blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine,

O foremost one of Bharata's race, O son of Parikshit, is fully equal to

ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like

the sacrifice of Yama, of Harimedha, or of king Rantideva, is the

sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit.

Let those dear unto us be blessed! Like the sacrifice of Maya, of king

Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost

one of Bharata's race, O son of Satyavati, in which he himself was the

chief priest, is this sacrifice of Nriga, of Ajamida, of the son of

Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O

son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of

king Yudhishthira, the son of a god and belonging to Ajamida race, heard

of (even) in the heavens, is this sacrifice of thine. O foremost one of

Bharata's race, O son of Parikshit, let those dear unto us be blessed!

Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which

he himself was the chief priest, is this sacrifice of thine, O foremost

one of Bharata's race, O son of Parikshit. Let those dear unto us be

blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy

sacrifice, like unto that of the slayer of Vritra, are of splendour equal

to that of the sun. There now remains nothing for them to know, and gifts

made to them become inexhaustible (in merit). It is my conviction that

there is no Ritwik in all the worlds who is equal to thy Ritwik,

Dwaipayana. His disciples, becoming Ritwiks, competent for their duties,

travel over the earth. The high-souled bearer of libation (viz., Agni),

called also Vibhavasu and Chitrabhanu, having gold for his vital seed and

having his path, marked by black smoke, blazing up with flames inclined to

the right, beareth these thy libations of clarified butter to the gods. In

this world of men there is no other monarch equal to thee in the

protection of subjects. I am ever well-pleased with thy abstinence. Indeed,

thou art either Varuna, or Yama, the god of Justice. Like Sakra himself,

thunderbolt in hand, thou art, in this world, the protector of all

creatures. In this earth there is no man so great as thou and no monarch

who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and

Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal

to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like

Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled

thy wrath. Like Indra is thy lordship. Thy splendour also shines like that

of Narayana. Like Yama art thou conversant with the dispensation of

justice. Thou art like Krishna adorned with every virtue. Thou art the

home of the good fortune that belongs to the Vasus. Thou art also the

refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like

Rama (the son of Jamadagni) thou art conversant with the scriptures and

arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror

by thy looks like Bhagiratha.'

"Sauti said, 'Astika, having thus adored them, gratified them all, viz.,

the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king

Janamejaya beholding the signs and indications manifested all around,

addressed them as follows.'"

SECTION LVI

(Astika Parva continued)

"Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise

old man. He is not a boy but one wise and old. I think, I desire to bestow

on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'

"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of

kings. The learned ones do more so. This boy deserves every desire of his

being fulfilled by thee, but not before Takshaka comes with speed.'

"Sauti continued, 'The king, being inclined to grant the Brahmana a boon,

said 'Ask thou a boon.' The Hotri, however, being rather displeased, said,

'Takshaka hath not come as yet into this sacrifice.'

"Janamejaya replied, 'Exert ye to the best of your might, so that this

sacrifice of mine may attain completion, and Takshaka also may soon come

here. He is my enemy.'

"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire

also saith, O monarch, (it seems that) Takshaka is now staying in the

abode of Indra, afflicted with fear.'

"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant

with the Puranas, had said so before.

"Asked by the king on the present occasion he again told the monarch,

'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I

say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with

me in concealment, and Agni shall not burn thee.'

"Sauti continued, 'Hearing this, the king installed in the sacrifice

became very sorry and urged the Hotri to do his duty. And as the Hotri,

with mantras, began to pour clarified butter into the fire Indra himself

appeared on the scene. And the illustrious one came in his car, adorned by

all the gods standing around, followed by masses of clouds, celestial

singers, and the several bevies of celestial dancing girls. And Takshaka

anxious with fear, hid himself in the upper garment of Indra and was not

visible. Then the king in his anger again said unto his mantra-knowing

Brahmanas these words, bent upon the destruction of Takshaka, 'If the

snake Takshaka be in the abode of Indra, cast him into the fire with Indra

himself.'

"Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the

Hotri poured libations, naming that snake then staying there. And even as

the libations were poured, Takshaka, with Purandara himself, anxious and

afflicted, became visible in a moment in the skies. Then Purandara, seeing

that sacrifice, became much alarmed, and quickly casting Takshaka off,

went back to his own abode. After Indra had gone away, Takshaka, the

prince of snakes, insensible with fear, was by virtue of the mantras,

brought near enough the flames of the sacrificial fire.'

"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being

performed duly. It behoveth thee, O Lord, to grant a boon now to this

first of Brahmanas.'

"Janamejaya then said, 'Thou immeasurable one of such handsome and child-

like features, I desire to grant thee a worthy boon. Therefore, ask thou

that which thou desirest in thy heart. I promise thee, that I will grant

it even if it be ungrantable.'

"The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy

control! His terrible cries, and loud roar is being heard. Assuredly, the

snake hath been forsaken by the wielder of thunder. His body being

disabled by your mantras, he is falling from heaven. Even now, rolling in

the skies, and deprived of consciousness, the prince of snakes cometh,

breathing loudly.'

"Sauti continued, 'While Takshaka, the prince of snakes was about to fall

into the sacrificial fire, during those few moments Astika spoke as

follows, 'O Janamejaya, if thou wouldst grant me a boon, let this

sacrifice of thine come to an end and let no more snakes fall into the

fire.'

"O Brahmana, the son of Parikshit, being thus addressed by Astika, became

exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold,

silver, kine, whatever other possessions thou desirest I shall give unto

thee. But let not my sacrifice come to an end.'

"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O

monarch! But let thy sacrifice be ended so that my maternal relations be

relieved.'

"Sauti continued, 'The son of Parikshit, being thus addressed by Astika,

repeatedly said this unto that foremost of speakers, 'Best of the

Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of

Bhrigu's race, he did not beg any other boon. Then all the Sadasyas

conversant with the Vedas told the king in one voice, 'Let the Brahmana

receive his boon!'"

SECTION LVII

(Astika Parva continued)

"Saunaka said, 'O son of a Suta, I desire to hear the names of all those

snakes that fell into the fire of this snake-sacrifice!'

"Sauti replied, 'Many thousands and tens of thousands and billions of

snakes fell into the fire. O most excellent Brahmana, so great is the

number that I am unable to count them all. So far, however, as I remember,

hear the names I mention of the principal snakes cast into the fire. Hear

first the names of the principal ones of Vasuki's race alone, of colour

blue, red and white of terrible form and huge body and deadly poison.

Helpless and miserable and afflicted with their mother's curse, they fell

into the sacrificial fire like libations of butter.

"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,

Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these

snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other

snakes well-born, and of terrible form and great strength, were burnt in

the blazing fire. I shall now mention those born in the race of Takshaka.

Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka;

Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka,

Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These

snakes born of Takshaka fell into the fire. And Paravata, Parijata,

Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--

these born in the race of Airavata fell into the fire. Now hear, O best of

Brahmanas, the names of the snakes I mention born in the race of Kauravya:

Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka,

Pratara and Astaka. There born in the race of Kauravya fell into the fire.

Now hear the names I mention, in order, of those snakes endued with the

speed of the wind and with virulent poison, born in the race of

Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka;

Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka,

Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha,

Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka;

Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka,

Maniskandha and Aruni.

"O Brahmana, thus I have recited the names of the principal snakes known

widely for their achievements--I have not been able to name all, the

number being countless. The sons of these snakes, the sons of those sons,

that were burnt having fallen into the fire, I am unable to mention. They

are so many! Some of three heads, some of seven, others of ten, of poison

like unto the fire at the end of the yuga and terrible in form,--they were

burnt by thousands!

"Many others, of huge bodies, of great speed, tall as mountain summits, of

the length of a yama, of a yojana, and of two yojanas, capable of assuming

at will any form and of mastering at will any degree of strength, of

poison like unto blazing fire, afflicted by the curse of a mother, were

burnt in that great 'sacrifice.'"

SECTION LVIII

(Astika Parva, continued)

"Sauti said, 'Listen now to another very wonderful incident in connection

with Astika. When king Janamejaya was about to gratify Astika by granting

the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid

without actually falling. King Janamejaya thereupon became curious, for

Takshaka, afflicted with fear, did not at once fall into the fire although

libations were poured in proper form into the blazing sacrificial Agni in

his name.'

"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas

were not potent; since Takshaka did not fall into the fire?'

"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after

he had been cast off Indra's hands, Astika had thrice said, 'Stay,'

'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted

heart, like a person somehow staying between the welkin and the earth.

"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it

be done as Astika hath said. Let the sacrifice be ended, let the snakes be

safe, let this Astika also be gratified, O Suta, thy words also be true.'

When the boon was granted to Astika, plaudits expressive of joy rang

through the air. Thus the sacrifice of the son of Parikshit--that king of

the Pandava race--came to an end. The king Janamejaya of the Bharata race

was himself pleased, and on the Ritwiks with the Sadasyas, and on all who

had come there, the king, bestowed money by hundreds and thousands. And

unto Suta Lohitaksha--conversant with the rules of building and

foundations--who had at the commencement said that a Brahmana would be the

cause of the interruption of the snake-sacrifice, the king gave much

wealth. The king, of uncommon kindness, also gave him various things, with

food and wearing apparel, according to his desire, and became very much

pleased. Then he concluded his sacrifice according to the prescribed rites,

and after treating him with every respect, the king in joy sent home the

wise Astika exceedingly gratified, for he had attained his object. And the

king said unto him, 'Thou must come again to become a Sadasya in my great

Horse-sacrifice.' And Astika said, 'yes' and then returned home in great

joy, having achieved his great end after gratifying the monarch. And

returning in joy to his uncle and mother and touching their feet, he

recounted to them everything as it had happened.'

"Sauti continued, 'Hearing all he had said, the snakes that had come

thither became very much delighted, and their fears were allayed. They

were much pleased with Astika and asked him to solicit a boon, saying, 'O

learned one, what good shall we do unto thee? We have been very much

gratified, having been all saved by thee. What shall we accomplish for

thee, O child!'

"Astika said, 'Let those Brahmanas, and other men, who shall, in the

morning or in the evening, cheerfully and with attention, read the sacred

account of this my act, have no fear from any of you.' And the snakes in

joy thereupon said, 'O nephew, in the nature of thy boon, let it be

exactly as thou sayest. That which thou askest we all shall cheerfully do,

O nephew! And those also that call to mind Astika, Artiman and Sunitha, in

the day or in the night, shall have no fear of snakes. He again shall have

no fear of snakes who will say, 'I call to mind the famous Astika born of

Jaratkaru, that Astika who saved the snakes from the snake-sacrifice.

Therefore, ye snakes of great good fortune, it behoveth you not to bite me.

But go ye away, blessed be ye, or go away thou snake of virulent poison,

and remember the words of Astika after the snake sacrifice of Janamejaya.

That snake who does not cease from biting after hearing such mention of

Astika, shall have his hood divided a hundredfold like the fruit of Sinsa

tree.'

"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost

of the chief snakes assembled together, was very much gratified. And the

high-souled one then set his heart upon going away.

"And that best of Brahmanas, having saved the snakes from the snake-

sacrifice, ascended to heaven when his time came, leaving sons and

grandsons behind him.

'Thus have I recited to thee this history of Astika exactly as it happened.

Indeed, the recitation of this history dispelleth all fear of snakes.'

'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy

ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and

as I had heard it, thus have I recited this blessed history, from the

beginning, of the learned Astika. And, O Brahmana, O oppressor of all

enemies, having heard this holy history of Astika that increaseth virtue,

and which thou hadst asked me about after hearing the story of the

Dundubha, let thy ardent curiosity be satisfied.'"

SECTION LIX

(Adivansavatarana Parva)

"Saunaka said, 'O son, thou hast narrated to me this extensive and great

history commencing from the progeny of Bhrigu. O son of Suta, I have been

much gratified with thee. I ask thee again, to recite to me, O son of a

Suta, the history composed by Vyasa. The varied and wonderful narrations

that were recited amongst those illustrious Sadasyas assembled at the

sacrifice, in the intervals of their duties of that long-extending

ceremony, and the objects also of those narrations, I desire to hear from

thee, O son of a Suta! Recite therefore, all those to me fully.'

"Sauti said, 'The Brahmanas, in the intervals of the duties, spoke of many

things founded upon the Vedas. But Vyasa recited the wonderful and great

history called the Bharata.'

"Saunaka said, 'That sacred history called the Mahabharata, spreading the

fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya,

caused to be duly recited after the completion of the sacrifice. I desire

to hear duly. That history hath been born of the ocean-like mind of the

great Rishi of soul purified by yoga. Thou foremost of good men, recite it

unto me, for, O son of a Suta, my thirst hath not been appeased by all

thou hast said.'

"Sauti said, 'I shall recite to thee from the beginning of that great and

excellent history called the Mahabharata composed by Vyasa. O Brahmana,

listen to it in full, as I recite it. I myself feel a great pleasure in

reciting it.'"

SECTION LX

(Adivansavatarana Parva continued)

"Sauti said, 'Hearing that Janamejaya was installed in the snake-sacrifice,

the learned Rishi Krishna-Dwaipayana went thither on the occasion. And he,

the grand-father of the Pandavas, was born in an island of the Yamuna, of

the virgin Kali by Sakti's son, Parasara. And the illustrious one

developed by his will alone his body as soon as he was born, and mastered

the Vedas with their branches, and all the histories. And he readily

obtained that which no one could obtain by asceticism, by the study of the

Vedas, by vows, by fasts, by progeny, and by sacrifice. And the first of

Veda-knowing ones, he divided the Vedas into four parts. And the Brahmana

Rishi had knowledge of the supreme Brahma, knew the past by intuition, was

holy, and cherished truth. Of sacred deeds and great fame, he begot Pandu

and Dhritarashtra and Vidura in order to continue the line of Santanu.

"And the high-souled Rishi, with his disciples all conversant with the

Vedas and their branches, entered the sacrificial pavilion of the royal

sage, Janamejaya. And he saw that the king Janamejaya was seated in the

sacrificial region like the god Indra, surrounded by numerous Sadasyas, by

kings of various countries whose coronal locks had undergone the sacred

bath, and by competent Ritwiks like unto Brahman himself. And that

foremost one of Bharata's race, the royal sage Janamejaya, beholding the

Rishi come, advanced quickly with his followers and relatives in great joy.

And the king with the approval of his Sadasyas, gave the Rishi a golden

seat as Indra did to Vrihaspati. And when the Rishi, capable of granting

boons and adored by the celestial Rishis themselves, had been seated, the

king of kings worshipped him according to the rites of the scriptures. And

the king then offered him--his grandfather Krishna--who fully deserved

them, water to wash his feet and mouth, and the Arghya, and kine. And

accepting those offerings from the Pandava Janamejaya and ordering the

kine also not to be slain, Vyasa became much gratified. And the king,

after those adorations bowed to his great-grandfather, and sitting in joy

asked him about his welfare. And the illustrious Rishi also, casting his

eyes upon him and asking him about his welfare, worshipped the Sadasyas,

having been before worshipped by them all. And after all this, Janamejaya

with all his Sadasyas, questioned that first of Brahmanas, with joined

palms as follows:

'O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and

the Pandavas. I am desirous of hearing thee recite their history. What was

the cause of the disunion amongst them that was fruitful of such

extraordinary deeds? Why also did that great battle, which caused the

death of countless creatures occur between all my grandfathers--their

clear sense over-clouded by fate? O excellent Brahmana, tell me all this

in full as everything had happened.'

"Hearing those words of Janamejaya, Krishna-Dwaipayana directed his

disciple Vaisampayana seated by his side, saying, 'The discord that

happened between the Kurus and the Pandavas of old, narrate all to the

king even as thou hast heard from me.'

"Then that blessed Brahmana, at the command of his preceptor recited the

whole of that history unto the king, the Sadasyas, and all the chieftains

there assembled. And he told them all about the hostility and the utter

extinction of the Kurus and the Pandavas.'"

SECTION LXI

(Adivansavatarana Parva continued)

"Vaisampayana said, 'Bowing down in the first place to my preceptor with

the eight parts of my body touching the ground, with devotion and

reverence, and with all my heart, worshipping the whole assembly of

Brahmanas and other learned persons, I shall recite in full what I have

heard from the high-souled and great Rishi Vyasa, the first of intelligent

men in the three worlds. And having got it within thy reach, O monarch,

thou also art a fit person to hear the composition called Bharata.

Encouraged by the command of my preceptor my heart feeleth no fear.

"Hear, O monarch, why that disunion occurred between the Kurus and the

Pandavas, and why also that exile into the woods immediately proceeding

from the game at dice prompted by the desire (of the Kurus) for rule. I

shall relate all to thee who askest it thou best of the Bharata race!

"On the death of their father those heroes (the Pandavas) came to their

own home. And within a short time they became well-versed in archery. And

the Kurus beholding the Pandavas gifted with physical strength, energy,

and power of mind, popular also with the citizens, and blessed with good

fortune, became very jealous. Then the crookedminded Duryodhana, and Karna,

with (the former's uncle) the son of Suvala began to persecute them and

devise means for their exile. Then the wicked Duryodhana, guided by the

counsels of Sakuni (his maternal uncle), persecuted the Pandavas in

various ways for the acquirement of undisputed sovereignty. The wicked son

of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of the

wolf digested the poison with the food. Then the wretch again tied the

sleeping Bhima on the margin of the Ganges and, casting him into the water,

went away. But when Bhimasena of strong arms, the son of Kunti woke, he

tore the strings with which he had been tied and came up, his pains all

gone. And while asleep and in the water black snakes of virulent poison

bit him in every part of his body. But that slayer of foes did not still

perish. And in all those persecutions of the Pandavas by their cousins,

the Kurus, the high-minded Vidura attentively engaged himself neutralising

those evil designs and rescuing the persecuted ones. And as Sakra from the

heavens keeps in happiness the world of men, so did Vidura always keep the

Pandavas from evil.

"When Duryodhana, with various means, both secret and open, found himself

incapable of destroying the Pandavas who were protected by the fates and

kept alive for grave future purposes (such as the extermination of the

Kuru race), then called together his counsellors consisting of Vrisha

(Karna), Duhsasana and others, and with the knowledge of Dhritarashtra

caused a house of lac to be constructed. And king Dhritarashtra, from

affection for his children, and prompted by the desire of sovereignty,

sent the Pandavas tactfully into Varanavata. And the Pandavas then went

away with their mother from Hastinapura. And when they were leaving the

city, Vidura gave them some idea of impending danger and how they could

come out of it.

"The sons of Kunti reached the town of Varanavata and lived there with

their mother. And, agreeably to the command of Dhritarashtra, those

illustrious slayers of all enemies lived in the palace of lac, while in

that town. And they lived in that place for one year, protecting

themselves from Purochana very wakefully. And causing a subterranean

passage to be constructed, acting according to the directions of Vidura,

they set fire to that house of lac and burnt Purochana (their enemy and

the spy of Duryodhana) to death. Those slayers of all enemies, anxious

with fear, then fled with their mother. In the woods beside a fountain

they saw a Rakshasa. But, alarmed at the risk they ran of exposure by such

an act the Pandavas fled in the darkness, out of fear from the sons of

Dhritarashtra. It was here that Bhima gained Hidimva (the sister of the

Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was born.

Then the Pandavas, of rigid vows, and conversant with the Vedas wended to

a town of the name of Ekachakra and dwelt there in the guise of

Brahmacharins. And those bulls among men dwelt in that town in the house

of a Brahmana for some time, with temperance and abstinence. And it was

here that Bhima of mighty arms came upon a hungry and mighty and man-

eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu, that

tiger among men, slew him speedily with the strength of his arms and made

the citizens safe and free from fear. Then they heard of Krishna (the

princess of Panchala) having become disposed to select a husband from

among the assembled princes. And, hearing of it, they went to Panchala,

and there they obtained the maiden. And having obtained Draupadi (as their

common wife) they then dwelt there for a year. And after they became known,

those chastisers of all enemies went back to Hastinapura. And they were

then told by king Dhritarashtra and the son of Santanu (Bhishma) as

follows: 'In order, O dear ones, dissensions may not take place between

you and your cousins, we have settled that Khandavaprastha should be your

abode. Therefore, go ye, casting off all jealousy, to Khandavaprastha

which contains many towns served by many broad roads, for dwelling there.'

And accordingly the Pandavas went, with all their friends and followers,

to Khandavaprastha taking with them many jewels and precious stones. And

the sons of Pritha dwelt there for many years. And they brought, by force

of arms, many a prince under their subjection. And thus, setting their

hearts on virtue and firmly adhering to truth, unruffled by affluence,

calm in deportment, and putting down numerous evils, the Pandavas

gradually rose to power. And Bhima of great reputation subjugated the East,

the heroic Arjuna, the North, Nakula, the West; Sahadeva that slayer of

all hostile heroes, the South. And this having been done, their domination

was spread over the whole world. And with the five Pandavas, each like

unto the Sun, the Earth looked as if she had six Suns.

"Then, for some reason, Yudhishthira the just, gifted with great energy

and prowess, sent his brother Arjuna who was capable of drawing the bow

with the left hand, dearer unto him than life itself, into the woods. And

Arjuna, that tiger among men, of firm soul, and gifted with every virtue,

lived in the woods for eleven years and months. And during this period, on

a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu

(Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched

younger sister of Vasudeva, Subhadra by name. And she became united, in

gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra,

or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the son

of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial

butter, in the forest of Khandava (by burning the medicinal plants in that

woods to cure Agni of his indigestion). And to Arjuna, assisted as he was

by Kesava, the task did not at all appear heavy even as nothing is heavy

to Vishnu with immense design and resources in the matter of destroying

his enemies. And Agni gave unto the son of Pritha the excellent bow

Gandiva and a quiver that was inexhaustible, and a war-chariot bearing the

figure of Garuda on its standard. And it was on this occasion that Arjuna

relieved the great Asura (Maya) from fear (of being consumed in the fire).

And Maya, in gratitude, built (for the Pandavas) a celestial palace decked

with every sort of jewels and precious stones. And the wicked Duryodhana,

beholding that building, was tempted with the desire of possessing it. And

deceiving Yudhishthira by means of the dice played through the hands of

the son of Suvala, Duryodhana sent the Pandavas into the woods for twelve

years and one additional year to be passed in concealment, thus making the

period full thirteen.

"And the fourteenth year, O monarch, when the Pandavas returned and

claimed their property, they did not obtain it. And thereupon war was

declared, and the Pandavas, after exterminating the whole race of

Kshatriyas and slaying king Duryodhana, obtained back their devastated

kingdom.

"This is the history of the Pandavas who never acted under the influence

of evil passions; and this the account, O first of victorious monarchs of

the disunion that ended in the loss of their kingdom by the Kurus and the

victory of the Pandavas.'"

SECTION LXII

(Adivansavatarana Parva continued)

"Janamejaya said, 'O excellent Brahmana, thou hast, indeed, told me, in

brief, the history, called Mahabharata, of the great acts of the Kurus.

But, O thou of ascetic wealth, recite now that wonderful narration fully.

I feel a great curiosity to hear it. It behoveth thee to recite it,

therefore, in full. I am not satisfied with hearing in a nutshell the

great history. That could never have been a trifling cause for which the

virtuous ones could slay those whom they should not have slain, and for

which they are yet applauded by men. Why also did those tigers among men,

innocent and capable of avenging themselves upon their enemies, calmly

suffer the persecution of the wicked Kurus? Why also, O best of Brahmanas,

did Bhima of mighty arms and of the strength of ten thousand elephants,

control his anger, though wronged? Why also did the chaste Krishna, the

daughter of Drupada, wronged by those wretches and able to burn them, not

burn the sons of Dhritarashtra with her wrathful eyes? Why also did the

two other sons of Pritha (Bhima and Arjuna) and the two sons of Madri

(Nakula and Sahadeva), themselves injured by the wretched Kurus, follow

Yudhishthira who was greatly addicted to the evil habit of gambling? Why

also did Yudhishthira, that foremost of all virtuous men, the son of

Dharma himself, fully acquainted with all duties, suffer that excess of

affliction? Why also did the Pandava Dhananjaya, having Krishna for his

charioteer, who by his arrows sent to the other world that dauntless host

of fighting men (suffer such persecution)? O thou of ascetic wealth, speak

to me of all these as they took place, and everything that those mighty

charioteers achieved.'

"Vaisampayana said, 'O monarch, appoint thou a time for hearing it. This

history told by Krishna-Dwaipayana is very extensive. This is but the

beginning. I shall recite it. I shall repeat the whole of the composition

in full, of the illustrious and great Rishi Vyasa of immeasurable mental

power, and worshipped in all the worlds. This Bharata consists of a

hundred thousand sacred slokas composed by the son of Satyavati, of

immeasurable mental power. He that reads it to others, and they that hear

it read, attain to the world of Brahman and become equal to the very gods.

This Bharata is equal unto the Vedas, is holy and excellent; is the

worthiest of all to be listened to, and is a Purana worshipped by the

Rishis. It contains much useful instruction on Artha and Kama (profit and

pleasure). This sacred history maketh the heart desire for salvation.

Learned persons by reciting this Veda of Krishna-Dwaipayana to those that

are liberal, truthful and believing, earn much wealth. Sins, such as

killing the embryo in the womb, are destroyed assuredly by this. A person,

however cruel and sinful, by hearing this history, escapes from all his

sins like the Sun from Rahu (after the eclipse is over). This history is

called Jaya. It should be heard by those desirous of victory. A king by

hearing it may bring the whole world under subjection and conquer all his

foes. This history in itself is a mighty act of propitiation, a mighty

sacrifice productive of blessed fruit. It should always be heard by a

young monarch with his queen, for then they beget a heroic son or a

daughter to occupy a throne. This history is the high and sacred science

of Dharma, Artha, and also of Moksha; it hath been so said by Vyasa

himself of mind that is immeasurable. This history is recited in the

present age and will be recited in the future. They that hear it, read,

have sons and servants always obedient to them and doing their behests.

All sins that are committed by body, word, or mind, immediately leave them

that hear this history. They who hear, without the spirit of fault finding,

the story of the birth of the Bharata princes, can have no fear of

maladies, let alone the fear of the other world.

"For extending the fame of the high-souled Pandavas and of other

Kshatriyas versed in all branches of knowledge, high spirited, and already

known in the world for their achievements, Krishna-Dwaipayana, guided also

by the desire of doing good to the world, hath composed this work. It is

excellent, productive of fame, grants length of life, is sacred and

heavenly. He who, from desire of acquiring religious merit, causeth this

history to be heard by sacred Brahmanas, acquireth great merit and virtue

that is inexhaustible. He that reciteth the famous generation of the Kurus

becometh immediately purified and acquireth a large family himself, and

becometh respected in the world. That Brahmana who regularly studies this

sacred Bharata for the four months of the rainy season, is cleansed from

all his sins. He that has read the Bharata may be regarded as one

acquainted with the Vedas.

"This work presents an account of the gods and royal sages and sacred

regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the

goddess Parvati; the birth of Kartikeya who sprang from union of Parvati

with Mahadeva and was reared by many mothers; the greatness of Brahmanas

and of kine. This Bharata is a collection of all the Srutis, and is fit to

be heard by every virtuous person. That learned man who reciteth it to

Brahmanas during the sacred lunations, becometh cleansed of all sins, and,

not caring for heaven as it were, attaineth to a union with Brahma. He

that causeth even a single foot of this poem to be heard by Brahmanas

during the performance of a Sraddha, maketh that Sraddha inexhaustible,

the Pitris becoming ever gratified with the articles once presented to

them. The sins that are committed daily by our senses or the mind, those

that are committed knowingly or unknowingly by any man, are all destroyed

by hearing the Mahabharata. The history of the exalted birth of the

Bharata princes is called the Mahabharata. He who knoweth this etymology

of the name is cleansed of all his sins. And as this history of the

Bharata race is so wonderful, that, when recited, it assuredly purifieth

mortals from all sins. The sage Krishna-Dwaipayana completed his work in

three years. Rising daily and purifying himself and performing his ascetic

devotions, he composed this Mahabharata. Therefore, this should be heard

by Brahmanas with the formality of a vow. He who reciteth this holy

narration composed by Krishna (Vyasa) for the hearing of others, and they

who hear it, in whatever state he or they may be, can never be affected by

the fruit of deeds, good or bad. The man desirous of acquiring virtue

should hear it all. This is equivalent to all histories, and he that

heareth it always attaineth to purity of heart. The gratification that one

deriveth from attaining to heaven is scarcely equal to that which one

deriveth from hearing this holy history. The virtuous man who with

reverence heareth it or causeth it to be heard, obtaineth the fruit of the

Rajasuya and the horse-sacrifice. The Bharata is said to be as much a mine

of gems as the vast Ocean or the great mountain Meru. This history is

sacred and excellent, and is equivalent to the Vedas, worthy of being

heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O

monarch, he that giveth a copy of the Bharata to one that asketh for it

doth indeed make a present of the whole earth with her belt of seas. O son

of Parikshit, this pleasant narration that giveth virtue and victory I am

about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana

regularly rising for three years, composed this wonderful history called

Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about

virtue, wealth, pleasure, and salvation may be seen elsewhere; but

whatever is not contained in this is not to be found anywhere.'"

SECTION LXIII

(Adivansavatarana Parva continued)

"Vaisampayana said, 'There was a king of the name of Uparichara. That

monarch was devoted to virtue. He was very much addicted also to hunting.

That king of the Paurava race, called also Vasu, conquered the excellent

and delightful kingdom of Chedi under instructions from Indra. Some time

after, the king gave up the use of arms and, dwelling in a secluded

retreat, practised the most severe austerities. The gods with Indra at

their head once approached the monarch during this period, believing that

he sought the headship of the gods, by those severe austerities of his.

The celestials, becoming objects of his sight, by soft speeches succeeded

in winning him away from his ascetic austerities.'

"The gods said, 'O lord of the earth, thou shouldst take care so that

virtue may not sustain a diminution on earth! Protected by thee, virtue

itself will in return protect the universe.' And Indra said, 'O king,

protect virtue on earth attentively and rigidly. Being virtuous, thou

shalt, for all time, behold (in after life) many sacred regions. And

though I am of Heaven, and thou art of earth, yet art thou my friend and

dear to me. And, O king of men, dwell thou in that region on earth which

is delightful, and aboundeth in animals, is sacred, full of wealth and

corn, is well-protected like heaven, which is of agreeable climate, graced

with every object of enjoyment, and blessed with fertility. And, O monarch

of Chedi, this thy dominion is full of riches, of gems and precious stones,

and containeth, besides, much mineral wealth. The cities and towns of this

region are all devoted to virtue; the people are honest and contented;

they never lie even in jest. Sons never divide their wealth with their

fathers and are ever mindful of the welfare of their parents. Lean cattle

are never yoked to the plough or the cart or engaged in carrying

merchandise; on the other hand, they are well-fed and fattened. In Chedi

the four orders are always engaged in their respective vocations. Let

nothing be unknown to thee that happens in the three worlds. I shall give

thee a crystal car such as the celestials alone are capable of carrying

the car through mid air. Thou alone, of all mortals on earth, riding on

that best of cars, shall course through mid-air like a celestial endued

with a physical frame. I shall also give thee a triumphal garland of

unfading lotuses, with which on, in battle, thou shall not be wounded by

weapons. And, O king, this blessed and incomparable garland, widely known

on earth as Indra's garland, shall be thy distinctive badge.'

"The slayer of Vritra (Indra) also gave the king, for his gratification, a

bamboo pole for protecting the honest and the peaceful. After the expiry

of a year, the king planted it in the ground for the purpose of

worshipping the giver thereof, viz., Sakra. From that time forth, O

monarch, all kings, following Vasu's example, began to plant a pole for

the celebration of Indra's worship. After erecting the pole they decked it

with golden cloth and scents and garlands and various ornaments. And the

god Vasava is worshipped in due form with such garlands and ornaments. And

the god, for the gratification of the illustrious Vasu, assuming the form

of a swan, came himself to accept the worship thus offered. And the god,

beholding the auspicious worship thus made by Vasu, that first of monarchs,

was delighted, and said unto him, 'Those men, and kings also, who will

worship me and joyously observe this festival of mine like the king of

Chedi, shall have glory and victory for their countries and kingdom. Their

cities also shall expand and be ever in joy.'

"King Vasu was thus blessed by the gratified Maghavat, the high-souled

chief of the gods. Indeed, those men who cause this festivity of Sakra to

be observed with gifts of land, of gems and precious stones, become the

respected of the world. And king Vasu, the lord of Chedis bestowing boons

and performing great sacrifices and observing the festivity of Sakra, was

much respected by Indra. And from Chedi he ruled the whole world

virtuously. And for the gratification of Indra, Vasu, the lord of the

Chedis, observed the festivity of Indra.

"And Vasu had five sons of great energy and immeasurable prowess. And the

emperor installed his sons as governors of various provinces.

"And his son Vrihadratha was installed in Magadha and was known by the

name of Maharatha. Another son of his was Pratyagraha; and another,

Kusamva, who was also called Manivahana. And the two others were Mavella,

and Yadu of great prowess and invincible in battle.

"These, O monarch, were the sons of that royal sage of mighty energy. And

the five sons of Vasu planted kingdoms and towns after their own names and

founded separate dynasties that lasted for long ages.

"And when king Vasu took his seat in that crystal car, with the gift of

Indra, and coursed through the sky, he was approached by Gandharvas and

Apsaras (the celestial singers and dancers). And as he coursed through the

upper regions, he was called Uparichara. And by his capital flowed a river

called Suktimati. And that river was once attacked by a life-endued

mountain called Kolahala maddened by lust. And Vasu, beholding the foul

attempt, struck the mountain with his foot. And by the indentation caused

by Vasu's stamp, the river came out (of the embraces of Kolahala). But the

mountain begat on the river two children that were twins. And the river,

grateful to Vasu for his having set her free from Kolahala's embraces,

gave them both to Vasu. And the son was made the generalissimo to his

forces by Vasu, that best of royal sages and giver of wealth and punisher

of enemies. And the daughter called Girika, was wedded by Vasu.

"And Girika, the wife of Vasu, after her menstrual course, purifying

herself by a bath, represented her state unto her lord. But that very day

the Pitris of Vasu came unto that best of monarchs and foremost of wise

men, and asked him to slay deer (for their Sraddha). And the king,

thinking that the command of the Pitris should not be disobeyed, went a-

hunting thinking of Girika alone who was gifted with great beauty and like

unto another Sri herself. And the season being the spring, the woods

within which the king was roaming, had become delightful like unto the

gardens of the king of the Gandharvas himself. There were Asokas and

Champakas and Chutas and Atimuktas in abundance: and there were Punnagas

and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas and

Chandanas and Arjunas and similar other beautiful and sacred trees

resplendent with fragrant flowers and sweet fruits. And the whole forest

was maddened by the sweet notes of the kokila and echoed with the hum of

maddened bees. And the king became possessed with desire, and he saw not

his wife before him. Maddened by desire he was roaming hither and thither,

when he saw a beautiful Asoka decked with dense foliage, its branches

covered with flowers. And the king sat at his ease in the shade of that

tree. And excited by the fragrance of the season and the charming odours

of the flowers around, and excited also by the delicious breeze, the king

could not keep his mind away from the thought of the beautiful Girika. And

beholding that a swift hawk was resting very near to him, the king,

acquainted with the subtle truths of Dharma and Artha, went unto him and

said, 'Amiable one, carry thou this seed (semen) for my wife Girika and

give it unto her. Her season hath arrived.'

"The hawk, swift of speed, took it from the king and rapidly coursed

through the air. While thus passing, the hawk was seen by another of his

species. Thinking that the first one was carrying meat, the second one

flew at him. The two fought with each other in the sky with their beaks.

While they were fighting, the seed fell into the waters of the Yamuna. And

in those waters dwelt an Apsara of the higher rank, known by the name of

Adrika, transformed by a Brahmana's curse into a fish. As soon as Vasu's

seed fell into the water from the claws of the hawk, Adrika rapidly

approached and swallowed it at once. That fish was, some time after,

caught by the fishermen. And it was the tenth month of the fish's having

swallowed the seed. From the stomach of that fish came out a male and a

female child of human form. The fishermen wondered much, and wending unto

king Uparichara (for they were his subjects) told him all. They said, 'O

king, these two beings of human shape have been found in the body of a

fish!' The male child amongst the two was taken by Uparichara. That child

afterwards became the virtuous and truthful monarch Matsya.

"After the birth of the twins, the Apsara herself became freed from her

curse. For she had been told before by the illustrious one (who had cursed

her) that she would, while living in her piscatorial form, give birth to

two children of human shape and then would be freed from the curse. Then,

according to these words, having given birth to the two children, and been

killed by the fishermen, she left her fish-form and assumed her own

celestial shape. The Apsara then rose up on the path trodden by the

Siddhas, the Rishis and the Charanas.

"The fish-smelling daughter of the Apsara in her piscatorial form was then

given by the king unto the fishermen, saying, 'Let this one be thy

daughter.' That girl was known by the name of Satyavati. And gifted with

great beauty and possessed of every virtue, she of agreeable smiles, owing

to contact with fishermen, was for some time of the fishy smell. Wishing

to serve her (foster) father she plied a boat on the waters of the Yamuna.

"While engaged in this vocation, Satyavati was seen one day by the great

Rishi Parasara, in course of his wanderings. As she was gifted with great

beauty, an object of desire even with an anchorite, and of graceful smiles,

the wise sage, as soon as he beheld her, desired to have her. And that

bull amongst Munis addressed the daughter of Vasu of celestial beauty and

tapering thighs, saying, 'Accept my embraces, O blessed one!' Satyavati

replied, 'O holy one, behold the Rishis standing on either bank of the

river. Seen by them, how can I grant thy wish?'

"Thus addressed by her, the ascetic thereupon created a fog (which existed

not before and) which enveloped the whole region in darkness. And the

maiden, beholding the fog that was created by the great Rishi wondered

much. And the helpless one became suffused with the blushes of bashfulness.

And she said, 'O holy one, note that I am a maiden under the control of my

father. O sinless one, by accepting your embraces my virginity will be

sullied. O best of Brahmanas, my virginity being sullied, how shall I, O

Rishi, be able to return home? Indeed, I shall not then be able to bear

life. Reflecting upon all this, O illustrious one, do that which should be

done.' That best of Rishis, gratified with all she said, replied, 'Thou

shall remain a virgin even if thou grantest my wish. And, O timid one, O

beauteous lady, solicit the boon that thou desirest. O thou of fair smiles,

my grace hath never before proved fruitless.' Thus addressed, the maiden

asked for the boon that her body might emit a sweet scent (instead of the

fish-odour that it had). And the illustrious Rishi thereupon granted that

wish of her heart.

"Having obtained her boon, she became highly pleased, and her season

immediately came. And she accepted the embraces of that Rishi of wonderful

deeds. And she thenceforth became known among men by the name of

Gandhavati (the sweet-scented one). And men could perceive her scent from

the distance of a yojana. And for this she was known by another name which

was Yojanagandha (one who scatters her scent for a yojana all around). And

the illustrious Parasara, after this, went to his own asylum.

"And Satyavati gratified with having obtained the excellent boon in

consequence of which she became sweet-scented and her virginity remained

unsullied conceived through Parasara's embraces. And she brought forth the

very day, on an island in the Yamuna, the child begot upon her by Parasara

and gifted with great energy. And the child, with the permission of his

mother, set his mind on asceticism. And he went away saying, 'As soon as

thou rememberest me when occasion comes, I shall appear unto thee.'

"And it was thus that Vyasa was born of Satyavati through Parasara. And

because he was born in an island, he was called Dwaipayana (Dwaipa or

islandborn). And the learned Dwaipayana, beholding that virtue is destined

to become lame by one leg each yuga (she having four legs in all) and that

the period of life and the strength of men followed the yugas, and moved

by the desire of obtaining the favour of Brahman and the Brahmanas,

arranged the Vedas. And for this he came to be called Vyasa (the arranger

or compiler). The boon-giving great one then taught Sumanta, Jaimini,

Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata

for their fifth. And the compilation of the Bharata was published by him

through them separately.

"Then Bhishma, of great energy and fame and of immeasurable splendour, and

sprung from the component parts of the Vasus, was born in the womb of

Ganga through king Santanu. And there was a Rishi of the name of

Animandavya of great fame. And he was conversant with the interpretations

of the Vedas, was illustrious, gifted with great energy, and of great

reputation. And, accused of theft, though innocent, the old Rishi was

impaled. He thereupon summoned Dharma and told him these words, 'In my

childhood I had pierced a little fly on a blade of grass, O Dharma! I

recollect that one sin: but I cannot call to mind any other. I have,

however, since practised penances a thousandfold. Hath not that one sin

been conquered by this my asceticism? And because the killing of a

Brahmana is more heinous than that of any other living thing, therefore,

hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth

in the Sudra order.' And for that curse Dharma was born a Sudra in the

form of the learned Vidura of pure body who was perfectly sinless. And the

Suta was born of Kunti in her maidenhood through Surya. And he came out of

his mother's womb with a natural coat of mail and face brightened by ear-

rings. And Vishnu himself, of world-wide fame, and worshipped of all the

worlds, was born of Devaki through Vasudeva, for the benefit of the three

worlds. He is without birth and death, of radiant splendour, the Creator

of the universe and the Lord of all! Indeed, he who is the invisible cause

of all, who knoweth no deterioration, who is the all-pervading soul, the

centre round which everything moveth, the substance in which the three

attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the

immutable, the material out of which hath been created this universe, the

Creator himself, the controlling lord, the invisible dweller in every

object, progenitor of this universe of five elements, who is united with

the six high attributes, is the Pranava or Om of the Vedas, is infinite,

incapable of being moved by any force save his own will, illustrious, the

embodiment of the mode of life called Sannyasa, who floated on the waters

before the creation, who is the source whence hath sprung this mighty

frame, who is the great combiner, the uncreate, the invisible essence of

all, the great immutable, bereft of those attributes that are knowable by

the senses, who is the universe itself, without beginning, birth, and

decay,--is possessed of infinite wealth, that Grandsire of all creatures,

became incarnate in the race of the Andhaka-Vrishnis for the increase of

virtue.

"And Satyaki and Kritavarma, conversant with (the use of) weapons

possessed of mighty energy, well-versed in all branches of knowledge, and

obedient to Narayana in everything and competent in the use of weapons,

had their births from Satyaka and Hridika. And the seed of the great Rishi

Bharadwaja of severe penances, kept in a pot, began to develop. And from

that seed came Drona (the pot-born). And from the seed of Gautama, fallen

upon a clump of reeds, were born two that were twins, the mother of

Aswatthaman (called Kripi), and Kripa of great strength. Then was born

Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial

fire. And the mighty hero was born with bow in hand for the destruction of

Drona. And from the sacrificial altar was born Krishna (Draupadi)

resplendent and handsome, of bright features and excellent beauty. Then

was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And

from Suvala was born a son, Sakuni, who from the curse of the gods became

the slayer of creatures and the foe of virtue. And unto him was also born

a daughter (Gandhari), the mother of Duryodhana. And both were well-versed

in the arts of acquiring worldly profits. And from Krishna was born, in

the soil of Vichitravirya, Dhritarashtra, the lord of men, and Pandu of

great strength. And from Dwaipayana also born, in the Sudra caste, the

wise and intelligent Vidura, conversant with both religion and profit, and

free from all sins. And unto Pandu by his two wives were born five sons

like the celestials. The eldest of them was Yudhishthira. And Yudhishthira

was born (of the seed) of Dharma (Yama, the god of justice); and Bhima of

the wolf's stomach was born of Marut (the god of wind), and Dhananjaya,

blessed with good fortune and the first of all wielders of weapons, was

born of Indra; and Nakula and Sahadeva, of handsome features and ever

engaged in the service of their superiors, were born of the twin Aswins.

And unto the wise Dhritarashtra were born a hundred sons, viz., Duryodhana

and others, and another, named Yuyutsu, who was born of a vaisya woman.

And amongst those hundred and one, eleven, viz., Duhsasana, Duhsaha,

Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata, Purumitra,

and Yuyutsu by a Vaisya wife, were all Maharathas (great car-warriors).

And Abhimanyu was born of Subhadra, the sister of Vasudeva through Arjuna,

and was, therefore, the grandson of the illustrious Pandu. And unto the

five Pandavas were born five sons by (their common wife) Panchali. And

these princes were all very handsome and conversant with all branches of

knowledge. From Yudhishthira was born Pritivindhya; from Vrikodara,

Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika; and from

Sahadeva, Srutasena of great prowess; and Bhima, in the forest begot on

Hidimva a son named Ghatotkacha. And from Drupada was born a daughter

Sikhandin who was afterwards transformed into a male child. Sikhandini was

so transformed into a male by Yaksha named Sthuna from the desire of doing

her good.

"In that great battle of the Kurus came hundreds of thousands of monarchs

for fighting against one another. The names of the innumerable host I am

unable to recount even in ten thousand years. I have named, however, the

principal ones who have been mentioned in this history.'"

SECTION LXIV

(Adivansavatarana Parva continued)

"Janamejaya said, 'O Brahmana, those thou hast named and those thou hast

not named, I wish to hear of them in detail, as also of other kings by

thousands. And, O thou of great good fortune, it behoveth thee to tell me

in full the object for which those Maharathas, equal unto the celestials

themselves, were born on earth.'

"Vaisampayana said, 'It hath been heard by us, O monarch, that what thou

askest is a mystery even to the gods. I shall, however, speak of it unto

thee, after bowing down (to the self-born). The son of Jamadagni

(Parasurama), after twenty-one times making the earth bereft of Kshatriyas

wended to that best of mountains Mahendra and there began his ascetic

penances. And at that time when the earth was bereft of Kshatriyas, the

Kshatriya ladies, desirous of offspring, used to come, O monarch, to the

Brahmanas and Brahmanas of rigid vows had connection with them during the

womanly season alone, but never, O king, lustfully and out of season. And

Kshatriya ladies by thousands conceived from such connection with

Brahmanas. Then, O monarch, were born many Kshatriyas of greater energy,

boys and girls, so that the Kshatriya race, might thrive. And thus sprang

the Kshatriya race from Kshatriya ladies by Brahmanas of ascetic penances.

And the new generation, blessed with long life, began to thrive in virtue.

And thus were the four orders having Brahmanas at their head re-

established. And every man at that time went in unto his wife during her

season and never from lust and out of season. And, O bull of the Bharata

race, in the same way, other creatures also, even those born in the race

of birds went in unto their wives during the season alone. And, O

protector of the earth, hundreds of thousands of creatures were born, and

all were virtuous and began to multiply in virtue, all being free from

sorrow and disease. And, O thou of the elephant's tread, this wide earth

having the ocean for her boundaries, with her mountains and woods and

towns, was once more governed by the Kshatriyas. And when the earth began

to be again governed virtuously by the Kshatriyas, the other orders having

Brahmanas for their first were filled with great joy. And the kings giving

up all vices born of lust and anger and justly awarding punishments to

those that deserved them protected the earth. And he of a hundred

sacrifices, possessed also of a thousand eyes, beholding that the

Kshatriya monarchs ruled so virtuously, poured down vivifying showers at

proper times and places and blessed all creatures. Then, O king, no one of

immature years died, and none knew a woman before attaining to age. And

thus, O bull of the Bharata race, the earth, to the very coasts of the

ocean, became filled with men that were all long-lived. The Kshatriyas

performed great sacrifices bestowing much wealth. And the Brahmanas also

all studied the Vedas with their branches and the Upanishads. And, O king,

no Brahmana in those days ever sold the Vedas (i.e., taught for money) or

ever read aloud the Vedas in the presence of a Sudra. The Vaisyas, with

the help of bullocks, caused the earth to be tilled. And they never yoked

the cattle themselves. And they fed with care all cattle that were lean.

And men never milked kine as long as the calves drank only the milk of

their dams (without having taken to grass or any other food). And no

merchant in those days ever sold his articles by false scales. And, O

tiger among men, all persons, holding to the ways of virtue, did

everything with eyes set upon virtue. And, O monarch, all the orders were

mindful of their own respective duties. Thus, O tiger among men, virtue in

those days never sustained any diminution. And, O bull of the Bharata race,

both kine and women gave birth to their offspring at the proper time. And

trees bore flowers and fruit duly according to the seasons. And thus, O

king, the krita age having then duly set in, the whole earth was filled

with numerous creatures.

"And, O bull of the Bharata race, when such was the blessed state of the

terrestrial world, the Asuras, O lord of men, began to be born in kingly

lines. And the sons of Diti (Daityas) being repeatedly defeated in war by

the sons of Aditi (celestials) and deprived also of sovereignty and heaven,

began to be incarnated on the earth. And, O king, the Asuras being

possessed of great powers, and desirous of sovereignty began to be born on

earth amongst various creatures, such as kine, horses, asses, camels,

buffaloes, among creatures such as Rakshasas and others, and among

elephants and deer. And, O protector of the earth, owing to those already

born and to those that were being born, the earth became incapable of

supporting herself. And amongst the sons of Diti and of Danu, cast out of

heaven, some were born on the earth as kings of great pride and insolence.

Possessed of great energy, they covered the earth in various shapes.

Capable of oppressing all foes, they filled the earth having the ocean for

its boundaries. And by their strength they began to oppress Brahmanas and

Kshatriyas and Vaisyas and Sudras and all other creatures also. Terrifying

and killing all creatures, they traversed the earth, O king, in bands of

hundreds and thousands. Devoid of truth and virtue, proud of their

strength, and intoxicated with (the wine of) insolence, they even insulted

the great Rishis in their hermitages.

"And the earth, thus oppressed by the mighty Asuras endued with great

strength and energy and possessed of abundant means, began to think of

waiting on Brahman. The united strength of the creatures (such as Sesha,

the Tortoise, and the huge Elephant), and of many Seshas too, became

capable of supporting the earth with her mountains, burdened as she was

with the weight of the Danavas. And then, O king, the earth, oppressed

with weight and afflicted with fear, sought the protection of the

Grandsire of all creatures. And she beheld the divine Brahman--the Creator

of the worlds who knoweth no deterioration--surrounded by the gods,

Brahmanas, and great Rishis, of exceeding good fortune, and adored by

delighted Gandharvas and Apsaras always engaged in the service of the

celestials. And the Earth, desirous of protection, then represented

everything to him, in the presence, O Bharata, of all the Regents of the

worlds. But, O king, the Earth's object had been known beforehand to the

Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he

is of the universe, why should he not know fully what is in the minds of

his creatures including the very gods and the Asuras? O king, the Lord of

the Earth, the Creator of all creatures, also called Isa, Sambhu,

Prajapati, then spake unto her. And Brahman said, 'O holder of wealth, for

the accomplishment of the object for which thou hast approached me, I

shall appoint all the dwellers in the heavens.'

"Vaisampayana continued, 'Having said so unto the Earth, O king, the

divine Brahman bade her farewell. And the Creator then commanded all the

gods saying, 'To ease the Earth of her burden, go ye and have your births

in her according to your respective parts and seek ye strife (with the

Asuras already born there)'. And the Creator of all, summoning also all

the tribes of the Gandharvas and the Apsaras, spake unto them these words

of deep import, 'Go ye and be born amongst men according to your

respective parts in forms that ye like.'

"And all the gods with Indra, on hearing these words of the Lord of the

celestials--words that were true, desirable under the circumstances, and

fraught with benefit,--accepted them. And they all having resolved to come

down on earth in their respected parts, then went to Narayana, the slayer

of all foes, at Vaikunth--the one who has the discus and the mace in his

hands, who is clad in purple, who is of great splendour, who hath the

lotus on his navel, who is the slayer of the foes of the gods, who is of

eyes looking down upon his wide chest (in yoga attitude), who is the lord

of the Prajapati himself, the sovereign of all the gods, of mighty

strength, who hath the mark of the auspicious whirl on his breast, who is

the mover of every one's faculties and who is adored by all the gods. Him,

Indra the most exalted of persons, addressed, saying, 'Be incarnate.' And

Hari replied,--'Let it be.'"

SECTION LXV

(Sambhava Parva)

"Vaisampayana said, 'Then Indra had a consultation with Narayana about the

latter's descent on the earth from heaven with all the gods according to

their respective parts. And, having commanded all the dwellers in heaven,

Indra returned from the abode of Narayana. And the dwellers in heaven

gradually became incarnate on earth for the destruction of the Asuras and

for the welfare of the three worlds. And then, O tiger among kings, the

celestials had their births, according as they pleased, in the races of

Brahmarshis and royal sages. And they slew the Danavas, Rakshasas,

Gandharvas and Snakes, other man-eaters, and many other creatures. And, O

bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and Snakes,

could not slay the incarnate celestials even in their infancy, so strong

they were.'

"Janamejaya said, 'I desire to hear from the beginning of the births of

the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and

Rakshasas. Therefore, it behoveth thee to tell me about the births of all

creatures.'

"Vaisampayana said, 'Indeed, I shall, having bowed down to the Self-create,

tell thee in detail the origin of the celestials and other creatures. It

is known that Brahman hath six spiritual sons, viz., Marichi, Atri,

Angiras, Pulastya, Pulaha and Kratu. And Marichi's son is Kasyapa, and

from Kasyapa have sprung these creatures. Unto Daksha (one of the

Prajapatis) were born thirteen daughters of great good fortune. The

daughters of Daksha are, O tiger among men and prince of the Bharata race,

Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata,

Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with

great energy, are countless. From Aditi have sprung the twelve Adityas who

are the lords of the universe. And, O Bharata, as they are according to

their names, I shall recount them to thee. They are Dhatri, Mitra, Aryaman,

Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu.

The youngest, however, is superior to them all in merit. Diti had one son

called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons, all

famous throughout the world. The eldest of them all was Prahlada, the next

was Sahradha; the third was Anuhrada; and after him were Sivi and Vashkala.

And, O Bharata, it is known everywhere that Prahlada had three sons. They

were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a son,

Vali, of great prowess. And the son of Vali is known to be the great Asura,

Vana. And blessed with good fortune, Vana was a follower of Rudra, and was

known also by the name of Mahakala. And Danu had forty sons, O Bharata!

The eldest of them all was Viprachitti of great fame Samvara, and Namuchi

and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and

the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called

Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and

Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and

Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and

then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in

the race of Danu are stated to be well-known. The Surya and Chandramas

(the Sun and the Moon) of the celestials are other persons, and not the

sons of Danu as mentioned above. The following ten, gifted with great

strength and vigour, were also, O king, born in the race of Danu;--Ekaksha,

Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana, and

Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called

Dirghajiva. And, O Bharata, the sons and the grandsons of these were known

to be countless. And Sinhika gave birth to Rahu, the persecutor of the Sun

and the Moon, and to three others, Suchandra, Chandrahantri, and

Chandrapramardana. And the countless progeny of Krura (krodha) were as

crooked and wicked as herself. And the tribe was wrathful, of crooked

deeds, and persecutors of their foes. And Danayu also had four sons who

were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra

the great Asura. And the sons of Kala were all like Yama himself and

smiter of all foes. And they were of great energy, and oppressors of all

foes. And the sons of Kala were Vinasana and Krodha, and then Krodhahantri,

and Krodhasatru. And there were many others among the sons of Kala. And

Sukra, the son of a Rishi, was the chief priest of the Asuras. And the

celebrated Sukra had four sons who were priests of the Asuras. And they

were Tashtadhara and Atri, and two others of fierce deeds. They were like

the Sun himself in energy, and set their hearts on acquiring the regions

of Brahman.

"Thus hath been recited by me, as heard in the Purana, of progeny of the

gods and the Asuras, both of great strength and energy. I am incapable, O

king, of counting the descendants of these, countless as they are, are not

much known to fame.

"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and Aruna,

and Aruni and Varuni. And Sesha of Ananta, Vasuki, Takshaka, Kumara, and

Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna,

Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh,

Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame, of

great learning, and a controller of his passions, and then Kalisiras, and,

O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and

Narada, the sixteenth--these Devas and Gandharvas are known to be the sons

of Muni (Daksha's daughter as mentioned before). I shall recount many

others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa,

Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and

Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna, and

Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was the

tenth, were also the sons of Pradha. All these were celestial Gandharvas.

And it is also known that this Pradha of great fortune, through the

celestial Rishi (Kasyapa, her husband), brought forth the sacred of the

Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita,

Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the

daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru were

the sons--the best of Gandharvas--of Pradha and Amrita. The Brahmanas,

kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana.

"Thus hath been recited to thee by me the birth of all creatures duly--of

Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine

and of Brahmanas blessed with great good fortune, and of sacred deeds. And

this account (if read) extendeth the span of life, is sacred, worthy of

all praise, and giveth pleasure to the ear. It should be always heard and

recited to others, in a proper frame of mind.

"He who duly readeth this account of the birth of all high-souled

creatures in the presence of the gods and Brahmanas, obtaineth large

progeny, good fortune, and fame, and attaineth also to excellent worlds

hereafter.'"

SECTION LXVI

(Sambhava Parva continued)

"Vaisampayana said, 'It is known that the spiritual sons of Brahman were

the six great Rishis (already mentioned). There was another of the name of

Sthanu. And the sons of Sthanu, gifted with great energy, were, it is

known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame:

Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and

Iswara, and Kapali of great splendour; and Sthanu, and the illustrious

Bharga. These are called the eleven Rudras. It hath been already said,

that Marichi, Angiras, Atri, Pulastya, Pulaha, and Kratu--these six great

Rishis of great energy--are the sons of Brahman. It is well-known in the

world that Angiras's sons are three,--Vrihaspati, Utathya, and Samvarta,

all of rigid vows. And, O king, it is said that the sons of Atri are

numerous. And, being great Rishis, they are all conversant with the Vedas,

crowned with ascetic success, and of souls in perfect peace. And, O tiger

among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys,

Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of

Pulaha were, it is said, the Salabhas (the winged insects), the lions, the

Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And

the sons of Kratu, sacred as sacrifices, are the companions of Surya, the

Valikhilyas, known in three worlds and devoted to truth and vows. And, O

protector of the Earth, the illustrious Rishi Daksha, of soul in complete

peace, and of great asceticism, sprung from the right toe of Brahman. And

from the left toe of Brahman sprang the wife of the high-souled Daksha.

And the Muni begat upon her fifty daughters; and all those daughters were

of faultless features and limbs and of eyes like lotus-petals. And the

lord Daksha, not having any sons, made those daughters his Putrikas (so

that their sons might belong both to himself and to their husbands). And

Daksha bestowed, according to the sacred ordinance, ten of his daughters

on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kasyapa.

Listen as I recount the wives of Dharma according to their names. They are

ten in all--Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi,

Lajja, and Mali. These are the wives of Dharma as appointed by the Self-

create. It is known also throughout the world that the wives of Soma

(Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are

employed in indicating time; and they are the Nakshatras and the Yoginis

and they became so for assisting the courses of the worlds.

"And Brahman had another son named Manu. And Manu had a son of the name of

Prajapati. And the sons of Prajapati were eight and were called Vasus whom

I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala,

Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these,

Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma)

and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of

Rata; and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were

the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-vaha.

And the son of Dhruva is the illustrious Kala (Time), the destroyer of the

worlds. And Soma's son is the resplendent Varchas. And Varchas begot upon

his wife Manohara three sons--Sisira, and Ramana. And the son of Aha were

Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome

Kumara born in a forest of reeds. And, he is also called Kartikeya because

he was reared by Krittika and others. And, after Kartikeya, there were

born his three brothers Sakha, Visakha, Naigameya. And the wife of Anila

is Siva, and Siva's son were Manojava and Avijnataagati. These two were

the sons of Anila. The son of Pratyusha, you must know, is the Rishi named

Devala; and Devala had two sons who were both exceedingly forgiving and of

great mental power. And the sister of Vrihaspati, the first of women,

uttering the sacred truth, engaged in ascetic penances, roamed over the

whole earth; and she became the wife of Prabhasa, the eighth Vasu. And she

brought forth the illustrious Viswakarman, the founder of all arts. And he

was the originator of a thousand arts, the engineer of the immortals, the

maker of all kinds of ornaments, and the first of artists. And he it was

who constructed the celestial cars of the gods, and mankind are enabled to

live in consequence of the inventions of that illustrious one. And he is

worshipped, for that reason, by men. And he is eternal and immutable, this

Viswakarman.

"And the illustrious Dharma, the dispenser of all happiness, assuming a

human countenance, came out through the right breast of Brahman. And

Ahasta (Dharma) hath three excellent sons capable of charming every

creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And by

their energy they are supporting the worlds. And the wife of Kama is Rati,

of Sama is Prapti; and the wife of Harsha is Nanda. And upon them, indeed,

are the worlds made to depend.

"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the gods

and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And

Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And

she gave birth, in the skies, to two greatly fortunate twins, the Aswins.

And, O king, the sons of Aditi are twelve with Indra heading them all. And

the youngest of them all was Vishnu upon whom the worlds depend.

"These are the thirty-three gods (the eight Vasus, the eleven Rudras, the

twelve Adityas, Prajapati, and Vashatkara). I shall now recount their

progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the

Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are

each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna

also, and the illustrious Vrihaspati are reckoned among the Adityas. The

twin Aswins, all annual plants, and all inferior animals, are reckoned

among the Guhyakas.

"These are the Ganas of the gods recited to thee, O king! This recitation

washes men of all sins.

"The illustrious Bhrigu came out, ripping open the breast of Brahman. The

learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet and

engaged according to the command of the Self-existent in pouring and

withholding rain, and in dispensing and remitting calamities, traverses,

for sustaining the lives of all the creatures in the three worlds, through

the skies. And the learned Sukra, of great intelligence and wisdom, of

rigid vows, leading the life of a Brahmacharin, divided himself in twain

by power of asceticism, and became the spiritual guide of both the Daityas

and the gods. And after Sukra was thus employed by Brahman in seeking the

welfare (of the gods and the Asuras), Bhrigu begot another excellent son.

This was Chyavana who was like the blazing sun, of virtuous soul, and of

great fame. And he came out of his mother's womb in anger and became the

cause of his mother's release, O king (from the hands of the Rakshasas).

And Arushi, the daughter of Manu, became the wife of the wise Chyavana.

And, on her was begotten Aurva of great reputation. And he came out,

ripping open the thigh of Arushi. And Aurva begot Richika. And Richika

even in his boyhood became possessed of great power and energy, and of

every virtue. And Richika begot Jamadagni. And the high-souled Jamadagni

had four sons. And the youngest of them all was Rama (Parasurama). And

Rama was superior to all his brothers in the possession of good qualities.

And he was skilful in all weapons, and became the slayer of the Kshatriyas.

And he had his passions under complete control. And Aurva had a hundred

sons with Jamadagni the eldest. And these hundred sons had offspring by

thousands spread over this earth.

"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed with

Manu. Their sister is the auspicious Lakshmi having her abode amid lotuses.

And the spiritual sons of Lakshmi are the sky-ranging horses. And the

daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of

her were born a son named Vala and a daughter named Sura (wine), to the

joy of the gods. And Adharma (Sin) was born when creatures (from want of

food) began to devour one another. And Adharma always destroys every

creature. And Adharma hath Niriti for his wife, whence the Rakshasas who

are called Nairitas (offspring of Niriti). And she hath also three other

cruel sons always engaged in sinful deeds. They are Bhaya (fear),

Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying

every created thing. And, as he is all-destroying, he hath no wife, and no

son. And Tamra brought forth five daughters known throughout the worlds.

They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose),

and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks, the

cocks and vultures; Dhritarashtri, all ducks and swans; and she also

brought forth all Chakravakas; and the fair Suki, of amiable qualities,

and possessing all auspicious signs brought forth all the parrots. And

Krodha gave birth to nine daughters, all of wrathful disposition. And

their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli,

Sweta, Surabhi, and the agreeable Surasa blessed with every virtue. And, O

foremost of men, the offspring of Mrigi are all animals of the deer

species. And the offspring of Mrigamanda are all animals of the bear

species and those called Srimara (sweet-footed). And Bhadramana begot the

celestial elephants, Airavata. And the offspring of Hari are all animals

of the simian species endued with great activity, so also all the horses.

And those animals also, that are called Go-langula (the cow-tailed), are

said to be the offspring of Hari. And Sarduli begot lions and tigers in

numbers, and also leopards and all other strong animals. And, O king, the

offspring of Matangi are all the elephants. And Sweta begat the large

elephant known by the name of Sweta, endued with great speed. And, O king,

Surabhi gave birth to two daughters, the amiable Rohini and the far-famed

Gandharvi. And, O Bharata, she had also two other daughters named Vimala

and Anala. From Rohini have sprung all kine, and from Gandharvi all

animals of the horse species. And Anala begat the seven kinds of trees

yielding pulpy fruits. (They are the date, the palm, the hintala, the tali,

the little date, the nut, and the cocoanut.) And she had also another

daughter called Suki (the mother of the parrot species). And Surasa bore a

son called Kanka (a species of long-feathered birds). And Syeni, the wife

of Aruna, gave birth to two sons of great energy and strength, named

Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru, the

Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far and

wide. And, O king of men, O foremost of intelligent persons, thus hath the

genealogy of all the principal creatures been fully described by me. By

listening to this, a man is fully cleansed of all his sins, and acquireth

great knowledge, and finally attaineth to the first of states in after-

life!'"

SECTION LXVII

(Sambhava Parva continued)

"Janamejaya said, 'O worshipful one, I wish to hear from thee in detail

about the birth, among men, of the gods, the Danavas, the Gandharvas, the

Rakshasas, the lions, the tigers, and the other animals, the snakes, the

birds, and in fact, of all creatures. I wish also to hear about the acts

and achievements of those, in due order, after they became incarnate in

human forms.'

"Vaisampayana said, 'O king of men, I shall first tell thee all about

those celestials and Danavas that were born among men--The first of

Danavas, who was known by the name of Viprachitti, became that bull among

men, noted as Jarasandha. And, O king, that son of Diti, who was known as

Hiranyakasipu, was known in this world among men as the powerful Sisupala.

He who had been known as Samhlada, the younger brother of Prahlada, became

among men the famous Salya, that bull amongst Valhikas. The spirited

Anuhlada who had been the youngest became noted in the world as

Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi

became on earth the famous monarch Druma. And he who was known as the

great Asura Vashkala became on earth the great Bhagadatta. The five great

Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku,

Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and

all became great monarchs. That other Asura of mighty energy who was known

by the name of Ketumat became on earth the monarch Amitaujas of terrible

deeds. That great Asura who was known as Swarbhanu became on earth the

monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa

became on earth the monarch Asoka of exceeding energy and invincible in

battle. And, O king, the younger brother of Aswa who was known as Aswapati,

a son of Diti, became on earth the mighty monarch Hardikya. The great and

fortunate Asura who was known as Vrishaparvan became noted on earth as

king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who

was known by the name of Ajaka became noted on earth as king Salwa. The

powerful and mighty Asura who was known as Aswagriva became noted on earth

as king Rochamana. And, O king, the Asura who was known as Sukshma, endued

with great intelligence and whose achievements also were great, became on

earth the famous king Vrihadratha. And that first of Asuras who was known

by the name of Tuhunda, became noted on earth as the monarch, Senavindu.

That Asura of great strength who was known as Ishupa became the monarch

Nagnajita of famous prowess. The great Asura who was known as Ekachakra

became noted on earth as Pritivindhya. The great Asura Virupaksha capable

of displaying various modes of fight became noted on earth as king

Chitravarman. The first of Danavas, the heroic Hara, who humbled the pride

of all foes became on earth the famous and fortunate Suvahu. The Asura

Suhtra of great energy and the destroyer of foemen, became noted on earth

as the fortunate monarch, Munjakesa. That Asura of great intelligence

called Nikumbha, who was never vanquished in battle was born on earth as

king Devadhipa, the first among monarchs. That great Asura known amongst

the sons of Diti by the name of Sarabha became on earth the royal sage

called Paurava. And, O king, the great Asura of exceeding energy, the

fortunate Kupatha, was born on earth as the famous monarch Suparswa. The

great Asura, O king, who was called Kratha, was born on earth as the royal

sage Parvateya of form resplendent like a golden mountain. He amongst the

Asura who was known as Salabha the second, became on earth the monarch

Prahlada in the country of the Valhikas. The foremost, among the sons of

Diti known by the name of Chandra and handsome as the lord of the stars

himself, became on earth noted as Chandravarman, the king of the Kamvojas.

That bull amongst the Danavas who was known by the name of Arka became on

earth, O king, the royal sage Rishika. That best of Asuras who was known

as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka.

That great Asura of surpassing energy known as Garishtha became noted on

earth as king Drumasena. The great Asura who was known as Mayura became

noted on earth as the monarch Viswa. He who was the younger brother of

Mayura and called Suparna became noted on earth as the monarch, Kalakirti.

The mighty Asura who was known as Chandrahantri became on earth the royal

sage Sunaka. The great Asura who was called Chandravinasana became noted

on earth as the monarch, Janaki. That bull amongst the Danavas, O prince

of the Kuru race, who was called Dhirghajihva, became noted on earth as

Kasiraja. The Graha who was brought forth by Sinhika and who persecuted

the Sun and the Moon became noted on earth as the monarch Kratha. The

eldest of the four sons of Danayu, who was known by the name of Vikshara,

became known on earth the spirited monarch, Vasumitra. The second brother

of Vikshara, the great Asura, was born on earth as the king of the country,

called Pandya. That best of Asuras who was known by the name of Valina

became on earth the monarch Paundramatsyaka. And, O king, that great Asura

who was known as Vritra became on earth the royal sage known by the name

of Manimat. That Asura who was the younger brother of Vritra and known as

Krodhahantri became noted on earth as king Danda. That other Asura who was

known by the name Krodhavardhana became noted on earth as the monarch,

Dandadhara. The eight sons of the Kaleyas that were born on earth all

became great kings endued with the prowess of tigers. The eldest of them

all became king Jayatsena in Magadha. The second of them, in prowess, like

Indra, became noted on earth as Aparajita. The third of them, endued with

great energy and power of producing deception, was born on earth as the

king of the Nishadas gifted with great prowess. That other amongst them

who was known as the fourth was noted on earth as Srenimat, that best of

royal sages. That great Asura amongst them who was the fifth, became noted

on earth as king Mahanjas, the oppressor of enemies. That great Asura

possessing great intelligence who was the sixth of them became noted on

earth as Abhiru, that best of royal sages. The seventh of them became

known throughout earth, from the centre to the sea, as king Samudrasena

well acquainted with the truths of the scriptures. The eighth of the

Kaleyas known as Vrihat became on earth a virtuous king ever engaged in

the good of all creatures. The mighty Danava known by the name of Kukshi

became on earth as Parvatiya from his brightness as of a golden mountain.

The mighty Asura Krathana gifted with great energy became noted on earth

as the monarch Suryaksha. The great Asura of handsome features known by

the name of Surya, became on earth the monarch of the Valhikas by name

Darada, that foremost of all kings. And, O king, from the tribe of Asuras

called Krodhavasa, of whom I have already spoken to thee, were born many

heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also

Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha,

Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and

Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger

amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and

also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the

tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and

Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas;

and Matimat, and he was known as king Iswara; these first of kings were

all born of the Asura class called Krodhavasa.

"There was also born on earth a mighty Asura known amongst the Danavas by

the name of Kalanemi, endued with great strength, of grand achievements,

and blessed with a large share of prosperity. He became the mighty son of

Ugrasena and was known on earth by the name of Kansa. And he who was known

among the Asuras by the name of Devaka and was besides in splendour like

unto Indra himself, was born on earth as the foremost king of the

Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja,

not born of any woman, sprung from a portion of the celestial Rishi

Vrihaspati of grand achievements. And he was the prince of all bowmen,

conversant with all weapons, of mighty achievements, of great energy. Thou

shouldst know he was also well-acquainted with the Vedas and the science

of arms. And he was of wonderful deeds and the pride of his race. And, O

king, his son the heroic Aswatthaman, of eyes like the lotus-petals,

gifted with surpassing energy, and the terror of all foes, the great

oppressor of all enemies, was born on earth, of the united portions of

Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the

command also of Indra, the eight Vasus were born of Ganga by her husband

Santanu. The youngest of them was Bhishma, the dispeller of the fears of

the Kurus, gifted with great intelligence, conversant with the Vedas, the

first speakers, and the thinner of the enemy's ranks. And possessed of

mighty energy and the first of all persons acquainted with weapons, he

encountered the illustrious Rama himself, the son of Jamadagni of the

Bhrigu race. And, O king, that Brahman sage who, on earth, was known by

the name of Kripa and was the embodiment of all manliness was born of the

tribe of the Rudras. And the mighty chariot-fighter and king who on earth

was known by the name of Sakuni, that crusher of foes, thou shouldst know,

O king, was Dwapara himself (the third yuga). And he who was Satyaki of

sure aim, that upholder of the pride of Vrishni race, that oppressor of

foes, begotten of the portion of gods called the Maruts. And that royal

sage Drupada who on earth was a monarch, the first among all persons

bearing arms, was also born of the same tribe of the celestials. And, O

king, thou shouldst also know that Kritavarman, that prince among men, of

deeds unsurpassed by any one, and the foremost of all bulls amongst

Kshatriyas, was born of the portion of the same celestials. And that royal

sage also, Virata by name, the scorcher of the kingdoms of others, and the

great oppressor of all foes, was born of the portion of the same gods.

That son of Arishta who was known by the name of Hansa, was born in the

Kuru race and became the monarch of the Gandharvas. He who was known as

Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long

arms and great energy, also a monarch, of the prophetic eye, became blind

in consequence of the fault of his mother and the wrath of the Rishi. His

younger brother who was possessed of great strength and was really a great

being known as Pandu, devoted to truth and virtue, was Purity's self. And,

O king, thou shouldst know that he who was known on earth as Vidura, who

was the first of all virtuous men, who was the god of Justice himself, was

the excellent and greatly fortunate son of the Rishi Atri. The evil-minded

and wicked king Duryodhana, the destroyer of the fair fame of the Kurus,

was born of a portion of Kali on earth. He it was who caused all creatures

to be slain and the earth to be wasted; and he it was who fanned the flame

of hostility that ultimately consumed all. They who had been the sons of

Pulastya (the Rakshasas) were born on earth among men of Duryodhana's

brothers, that century of wicked individuals commencing with Duhasasana as

their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and

others whose names I do not mention, who always supported Duryodhana (in

all his schemes), were, indeed, the sons of Pulastya. And over and above

these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya

wife.'

"Janamejaya said, 'O illustrious one, tell me the names of Dhritarashtra's

sons according to the order of their birth beginning from the eldest.'

"Vaisampayana said, 'O king, they are as follows: Duryodhana, and Yuyutsu,

and also Duhsasana; Duhsaha and Duhshala, and then Durmukha; Vivinsati,

and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu,

Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and

Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and

Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda

and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and

Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and

Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha,

Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti,

Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas,

Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara,

Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin,

Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha;

Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also

he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana;

Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There

was also a daughter named Duhsala who was over and above the hundred. And

Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and

above the hundred. Thus, O king, have I recited the names of the hundred

sons and also that of the daughter (of Dhritarashtra). Thou hast now known

their names according to the order of their births. All of them were

heroes and great car-warriors, and skilled in the art of warfare. Besides,

all of them were versed in the Vedas, and, O king, all of them had got

through the scriptures. All of them were mighty in attack and defence, and

all were graced with learning. And, O monarch, all of them had wives

suitable to them in grace and accomplishments. And, O king, when the time

came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the

king of the Sindhus, agreeably to the counsels of Sakuni.

"And, O monarch, learn that king Yudhishthira was a portion of Dharma;

that Bhimasena was of the deity of wind; that Arjuna was of Indra, the

chief of the celestials; and that Nakula and Sahadeva, the handsomest

beings among all creatures, and unrivalled for beauty on earth, were

similarly portions of the twin Aswins. And he who was known as the mighty

Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of

Arjuna. And before his incarnation, O king, the god Soma had said these

words to the celestials, 'I cannot give (part with) my son. He is dearer

to me than life itself. Let this be the compact and let it be not

transgressed. The destruction of the Asuras on earth is the work of the

celestials, and, therefore, it is our work as well. Let this Varchas,

therefore, go thither, but let him not stay there long. Nara, whose

companion is Narayana, will be born as Indra's son and indeed, will be

known as Arjuna, the mighty son of Pandu. This boy of mine shall be his

son and become a mighty car-warrior in his boyhood. And let him, ye best

of immortals, stay on earth for sixteen years. And when he attaineth to

his sixteenth year, the battle shall take place in which all who are born

of your portions shall achieve the destruction of mighty warriors. But a

certain encounter shall take place without both Nara and Narayana (taking

any part in it). And, indeed, your portions, ye celestials, shall fight,

having made that disposition of the forces which is known by the name of

the Chakra-vyuha. And my son shall compel all foes to retreat before him.

The boy of mighty arms having penetrated the impenetrable array, shall

range within it fearlessly and send a fourth part of the hostile force, in

course of half a day, unto the regions of the king of the dead. Then when

numberless heroes and mighty car-warriors will return to the charge

towards the close of the day, my boy of mighty arms, shall reappear before

me. And he shall beget one heroic son in his line, who shall continue the

almost extinct Bharata race.' Hearing these words of Soma, the dwellers in

heaven replied, 'So be it.' And then all together applauded and worshipped

(Soma) the king of stars. Thus, O king, have I recited to thee the

(particulars of the) birth of thy father's father.

"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a

portion of Agni. And know also that Sikhandin, who was at first a female,

was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they

who became the five sons of Draupadi, those bulls amongst the Bharata

princes, were the celestials known as the Viswas. Their names were

Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena,

endued with mighty energy.

"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a

daughter called Pritha, who for her beauty, was unrivalled on earth. And

Sura, having promised in the presence of fire that he would give his

firstborn child to Kuntibhoja, the son of his paternal aunt, who was

without offspring, gave his daughter unto the monarch in expectation of

his favours. Kuntibhoja thereupon made her his daughter. And she became,

thenceforth, in the house of her (adoptive) father, engaged in attending

upon Brahmanas and guests. One day she had to wait upon the wrathful

ascetic of rigid vows, Durvasa by name, acquainted with truth and fully

conversant with the mysteries of religion. And Pritha with all possible

care gratified the wrathful Rishi with soul under complete control. The

holy one, gratified with the attentions bestowed on him by the maiden,

told her, 'I am satisfied, O fortunate one, with thee! By this mantra

(that I am about to give thee), thou shall be able to summon (to thy side)

whatever celestials thou likest. And, by their grace, shall thou also

obtain children.' Thus addressed, the girl (a little while after), seized

with curiosity, summoned, during the period of her maiden-hood, the god

Surya. And the lord of light thereupon made her conceive and begot on her

a son who became the first of all wielders of weapons. From fear of

relatives she brought forth in secrecy that child who had come out with

ear-rings and coat of mail. And he was gifted with the beauty of a

celestial infant, and in splendour was like unto the maker of day himself.

And every part of his body was symmetrical and well-adorned. And Kunti

cast the handsome child into the water. But the child thus thrown into the

water was taken up by the excellent husband of Radha and given by him to

his wife to be adopted by her as their son. And the couple gave him the

name of Vasusena, by which appellation the child soon became known all

over the land. And, as he grew up, he became very strong and excelled in

all weapons. The first of all successful persons, he soon mastered the

sciences. And when the intelligent one having truth for his strength

recited the Vedas, there was nothing he would not then give to the

Brahmanas. At that time Indra, the originator of all things, moved by the

desire of benefiting his own son Arjuna, assumed the guise of a Brahmana,

came to him, and begged of the hero his ear-rings and natural armour. And

the hero taking off his ear-rings and armour gave them unto the Brahmana.

And Sakra (accepting the gift) presented to the giver a dart, surprised

(at his open handedness), and addressed him in these words, 'O invincible

one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas,

he at whom thou hurlest (this weapon), that one shall certainly be slain.'

And the son of Surya was at first known in the world by the name of

Vasusena. But, for his deeds, he subsequently came to be called Karna. And

because that hero of great fame had taken off his natural armour,

therefore was he--the first son of Pritha--called Karna. And, O best of

kings, the hero began to grow up in the Suta caste. And, O king, know thou

that Karna--the first of all exalted men--the foremost of all wielders of

weapons--the slayer of foes--and the best portion of the maker of day--was

the friend and counsellor of Duryodhana. And he, called Vasudeva, endued

with great valour, was among men a portion of him called Narayana--the god

of gods--eternal. And Valadeva of exceeding strength was a portion of the

Naga, Sesha. And, O monarch, know that Pradyumna of great energy was

Sanatkumara. And in this way the portion of various other dwellers in

heaven became exalted men in the race of Vasudeva, increasing the glory

thereof. And, O king, the portions of the tribe of Apsaras which I have

mentioned already, also became incarnate on earth according to Indra's

commands--And sixteen thousand portions of those goddesses became, O king,

in this world of men, the wives of Vasudeva. And a portion of Sri herself

became incarnate on earth, for the gratification of Narayana, in the line

of Bhishmaka. And she was by name the chaste Rukmini. And the faultless

Draupadi, slender-waisted like the wasp, was born of a portion of Sachi

(the queen of the celestials), in the line of Drupada. And she was neither

low nor tall in stature. And she was of the fragrance of the blue lotus,

of eyes large as lotus-petals, of thighs fair and round, of dense masses

of black curly hair. And endued with every auspicious feature and of

complexion like that of the emerald, she became the charmer of the hearts

of five foremost of men. And the two goddesses Siddhi and Dhriti became

the mothers of those five, and were called Kunti and Madri. And she who

was Mati became the daughter (Gandhari) of Suvala.

"Thus, O king, have I recited to thee all about the incarnation, according

to their respective portions, of the gods, the Asuras, the Gandharvas, the

Apsaras, and of the Rakshasas. They who were born on earth as monarchs

invincible in battle, those high-souled ones who were born in the wide

extended line of the Yadus, they who were born as mighty monarchs in other

lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have

all been recited by me duly. And this account of the incarnation (of

superior beings according to their respective portions) capable of

bestowing wealth, fame, offspring, long life, and success, should always

be listened to in a proper frame of mind. And having listened to this

account of incarnation, according to their portions, of gods, Gandharvas,

and Rakshasas, the hearer becoming acquainted with the creation,

preservation, and destruction of the universe and acquiring wisdom, is

never cast down even under the most engrossing sorrows.'"

SECTION LXVIII

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this

account of the incarnation, according to their portions, of the gods, the

Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I

however, again desire to hear of the dynasty of the Kurus from the very

beginning. Therefore, O Brahmana, speak of this in the presence of all

these regenerate Rishis.'

"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the

Paurava line was Dushmanta gifted with great energy. And he was the

protector of the earth bounded by the four seas. And that king had full

sway over four quarters of this world. And he was the lord also of various

regions in the midst of the sea. And that great oppressor of all foes had

sway over the countries even of the Mlechchhas.

"And during his rule there were no men of mixed castes, no tillers of the

soil (for the land, of itself, yielded produce), no workers of mines (for

the surface of the earth yielded in abundance), and no sinful men. All

were virtuous, and did everything from virtuous motives, O tiger among men.

There was no fear of thieves, O dear one, no fear of famine, no fear of

disease. And all four orders took pleasure in doing their respective

duties and never performed religious acts for obtaining fruition of

desires. And his subjects, depending upon him, never entertained any fear.

And Parjanya (Indra) poured showers at the proper time, and the produce of

the fields was always pulpy and juicy. And the earth was full of all kinds

of wealth and all kinds of animals. And the Brahmanas were always engaged

in their duties and they were always truthful. And the youthful monarch

was endued with wonderful prowess and a physical frame hard as the

thunderbolt, so that he could, taking up the mountain Mandara with its

forests and bushes, support it on his arms. And he was well-skilled in

four kinds of encounters with the mace (hurling it at foes at a distance,

striking at those that are near, whirling it in the midst of many, and

driving the foe before). And he was skilled also in the use of all kinds

of weapons and in riding elephants and horses. And in strength he was like

unto Vishnu, in splendour like unto the maker of day, in gravity like unto

the ocean, and in patience, like unto the earth. And the monarch was loved

by all his subjects, and he ruled his contented people virtuously.'"

SECTION LXIX

(Sambhava Parva continued)

"Janamejaya said, 'I desire to hear from thee about the birth and life of

the high-souled Bharata and of the origin of Sakuntala. And, O holy one, I

also desire to hear all about Dushmanta--that lion among men--and how the

hero obtained Sakuntala. It behoveth thee, O knower of truth and the first

of all intelligent men, to tell me everything.'

"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms,

accompanied by a large force, went into the forest. And he took with him

hundreds of horses and elephants. And the force that accompanied the

monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and

elephants)--heroes armed with swords and darts and bearing in their hands

maces and stout clubs. And surrounded by hundreds of warriors with lances

and spears in their hands, the monarch set out on his journey. And with

the leonine roars of the warriors and the notes of conchs and sound of

drums, with the rattle of the car-wheels and shrieks of huge elephants,

all mingling with the neighing of horses and the clash of weapons of the

variously armed attendants in diverse dresses, there arose a deafening

tumult while the king was on his march. And ladies gifted with great

beauty beheld from the terraces of goodly mansions that heroic monarch,

the achiever of his own fame. And the ladies saw that he was like unto

Sakra, the slayer of his enemies, capable of repulsing the elephants of

foes--And they believed that he was the wielder of the thunderbolt himself.

And they said, 'This is that tiger among men who in battle is equal unto

the Vasus in prowess, and in consequence of the might of whose arms no

foes are left.' And saying this, the ladies from affection gratified the

monarch by showering flowers on his head. And followed by foremost of

Brahmanas uttering blessings all the way, the king in great gladness of

heart went towards the forest, eager for slaying the deer. And many

Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was

like unto the king of the celestials seated on the back of a proud

elephant. The citizens and other classes followed the monarch for some

distance. And they at last refrained from going farther at the command of

the king. And the king, then, ascending his chariot of winged speed,

filled the whole earth and even the heavens, with the rattle of his

chariot wheels. And, as he went, he saw around him a forest like unto

Nandana itself (the celestial garden). And it was full of Vilwa, Arka,

Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that

the soil was uneven and scattered over with blocks of stone loosened from

the neighbouring cliffs. And he saw that it was without water and without

human beings and lay extended for many Yojanas around. And it was full of

deer, and lions, and other terrible beasts of prey.

"And king Dushmanta, that tiger among men, assisted by his followers and

the warriors in his train, agitated that forest, killing numerous animals.

And Dushmanta, piercing them with his arrows, felled numerous tigers that

were within shooting range. And the king wounded many that were too

distant, and killed many that were too near with his heavy sword. And that

foremost of all wielders of darts killed many by hurling his darts at them.

And well-conversant with the art of whirling the mace, the king of

immeasurable prowess fearlessly wandered over the forest. And the king

roamed about, killing the denizens of the wilderness sometimes with his

sword and sometimes by fast-descending blows of his mace and heavy club.

"And when the forest was so disturbed by the king possessed of wonderful

energy and by the warriors in his train delighting in warlike sports, the

lions began to desert it in numbers. And herds of animals deprived of

their leaders, from fear and anxiety began to utter loud cries as they

fled in all directions. And fatigued with running, they began to fall down

on all sides, unable to slake their thirst, having reached river-beds that

were perfectly dry. And many so falling were eaten up by the hungry

warriors. While others were eaten up after having been duly quartered and

roasted in fires lit up by them. And many strong elephants, maddened with

the wounds they received and alarmed beyond measure, fled with trunks

raised on high. And those wild elephants, betraying the usual symptoms of

alarm by urinating and ejecting the contents of their stomachs and

vomiting blood in large quantities, trampled, as they ran, many warriors

to death. And that forest which had been full of animals, was by the king

with his bands of followers and with sharp weapons soon made bereft of

lions and tigers and other monarchs of the wilderness.'"

SECTION LXX

(Sambhava Parva continued)

"Vaisampayana said, 'Then the king with his followers, having killed

thousands of animals, entered another forest with a view to hunting. And

attended by a single follower and fatigued with hunger and thirst, he came

upon a large desert on the frontiers of the forest. And having crossed

this herbless plain, the king came upon another forest full of the

retreats of ascetics, beautiful to look at, delightful to the heart and of

cool agreeable breezes. And it was full of trees covered with blossoms,

the soil overgrown with the softest and greenest grass, extending for many

miles around, and echoing with the sweet notes of winged warblers. And it

resounded with the notes of the male Kokila and of the shrill cicala. And

it was full of magnificent trees with outstretched branches forming a

shady canopy overhead. And the bees hovered over flowery creepers all

around. And there were beautiful bowers in every place. And there was no

tree without fruits, none that had prickles on it, none that had no bees

swarming around it. And the whole forest resounded with the melody of

winged choristers. And it was decked with the flowers of every season. And

there were refreshing shades of blossoming trees.

"Such was the delicious and excellent forest that the great bowman entered.

And trees with branches beautified with clusters began to wave gently at

the soft breeze and rain their flowers over the monarch's head. And the

trees, clad in their flowery attires of all colours, with sweet-throated

warblers perched on them, stood there in rows with heads touching the very

heavens. And around their branches hanging down with the weight of flowers

the bees tempted by the honey hummed in sweet chorus. And the king, endued

with great energy, beholding innumerable spots covered with bowers of

creepers decked with clusters of flowers, from excess of gladness, became

very much charmed. And the forest was exceedingly beautiful in consequence

of those trees ranged around with flowery branches twining with each other

and looking like so many rainbows for gaudiness and variety of colour. And

it was the resort of bands of Siddhas, of the Charanas, of tribes of

Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight.

Delicious cool, and fragrant breezes, conveying the fragrance from fresh

flowers, blew in all directions as if they had come there to sport with

the trees. And the king saw that charming forest gifted with such beauties.

And it was situated in a delta of the river, and the cluster of high trees

standing together lent the place the look of a gaudy pole erected to

Indra's honour.

"And in that forest which was the resort of ever cheerful birds, the

monarch saw a delightful and charming retreat of ascetics. And there were

many trees around it. And the sacred fire was burning within it. And the

king worshipped that unrivalled retreat. And he saw seated in it numerous

Yotis, Valakhilyas and other Munis. And it was adorned with many chambers

containing sacrificial fire. And the flowers dropping from the trees had

formed a thick carpet spread over the ground. And the spot looked

exceedingly beautiful with those tall trees of large trunks. And by it

flowed, O king, the sacred and transparent Malini with every species of

water-fowl playing on its bosom. And that stream infused gladness into the

hearts of the ascetics who resorted to it for purposes of ablutions. And

the king beheld on its banks many innocent animals of the deer species and

was exceedingly delighted with all that he saw.

"And the monarch, the course of whose chariot no foe could obstruct, then

entered that asylum which was like unto the region of the celestials,

being exceedingly beautiful all over. And the king saw that it stood on

the margin of the sacred stream which was like the mother of all the

living creatures residing in its vicinage. And on its bank sported the

Chakravaka, and waves of milkwhite foam. And there stood also the

habitations of Kinnaras. And monkeys and bears too disported themselves in

numbers. And there lived also holy ascetics engaged in studies and

meditation. And there could be seen also elephants and tigers and snakes.

And it was on the banks of that stream that the excellent asylum of the

illustrious Kasyapa stood, offering a home to numerous Rishis of great

ascetic merit. And beholding that river, and also the asylum washed by

that river which was studded with many islands and which possessed banks

of so much beauty,--an asylum like unto that of Nara and Narayana laved by

the water of the Ganga--the king resolved to enter into that sacred abode.

And that bull among men, desirous of beholding the great Rishi of ascetic

wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed

every virtue and who, for his splendour, could be gazed at with difficulty,

approached that forest resounding with the notes of maddened peacocks and

like unto the gardens of the great Gandharva, Chitraratha, himself. And

halting his army consisting of flags, cavalry, infantry, and elephants at

the entrance of the forest, the monarch spoke as follows, 'I shall go to

behold the mighty ascetic of Kasyapa's race, one who is without darkness.

Stay ye here until my return!'

"And the king having entered that forest which was like unto Indra's

garden, soon forgot his hunger and thirst. And he was pleased beyond

measure. And the monarch, laying aside all signs of royalty, entered that

excellent asylum with but his minister and his priest, desirous of

beholding that Rishi who was an indestructible mass of ascetic merit. And

the king saw that the asylum was like unto the region of Brahman. Here

were bees sweetly humming and there were winged warblers of various

species pouring forth their melodies. At particular places that tiger

among men heard the chanting of Rik hymns by first-rate Brahmanas

according to the just rules of intonation. Other places again were graced

with Brahmanas acquainted with ordinances of sacrifice, of the Angas and

of the hymns of the Yajurveda. Other places again were filled with the

harmonious strains of Saman hymns sung by vow-observing Rishis. At other

places the asylum was decked with Brahmanas learned in the Atharvan Veda.

At other places again Brahmanas learned in the Atharvan Veda and those

capable of chanting the sacrificial hymns of the Saman were reciting the

Samhitas according to the just rules of voice. And at other places again,

other Brahmanas well-acquainted with the science of orthoepy were reciting

mantras of other kinds. In fact, that sacred retreat resounding with these

holy notes was like unto a second region of Brahman himself. And there

were many Brahmanas skilled in the art of making sacrificial platforms and

in the rules of Krama in sacrifices, conversant with logic and the mental

sciences, and possessing a complete knowledge of the Vedas. There were

those also who were fully acquainted with the meanings of all kinds of

expressions; those that were conversant with all special rites, those also

that were followers of Moksha-Dharma; those again that were well-skilled

in establishing propositions; rejecting superfluous causes, and drawing

right conclusions. There were those having a knowledge of the science of

words (grammar), of prosody, of Nirukta; those again that were conversant

with astrology and learned in the properties of matter and the fruits of

sacrificial rites, possessing a knowledge of causes and effects, capable

of understanding the cries of birds and monkeys, well-read in large

treatises, and skilled in various sciences. And the king, as he proceeded,

heard their voices. And the retreat resounded also with voice of men

capable of charming human hearts. And the slayer of hostile heroes also

saw around him learned Brahmanas of rigid vows engaged in Japa (the

repeated muttering of the names of gods) and Homa (burnt-offering). And

the king wondered much on beholding the beautiful carpets which those

Brahmanas offered to him respectfully. And that best of monarchs, at the

sight of the rites with which those Brahmanas worshipped the gods and the

great Rishis, thought within himself that he was in the region of Brahman.

And the more the king saw that auspicious and sacred asylum of Kasyapa

protected by that Rishi's ascetic virtues and possessing all the

requisites of a holy retreat, the more he desired to see it. In fact, he

was not satisfied with his short survey. And the slayer of heroes at last,

accompanied by his minister and his priest, entered that charming and

sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth

and exalted vows.'"

SECTION LXXI

(Sambhava Parva continued)

"Vaisampayana said, 'The monarch then, as he proceeded, left even his

reduced retinue at the entrance of the hermitage. And entering quite alone

he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and

finding that the abode was empty, he called loudly, saying, 'What ho, who

is here?' And the sound of his voice was echoed back. And hearing the

sound of his voice, there came out of the Rishi's abode a maiden beautiful

as Sri herself but dressed as an ascetic's daughter. And the black-eyed

fair one, as she saw king Dushmanta, bade him welcome and received him

duly. And, showing him due respect by the offer of a seat, water to wash

his feet, and Arghya, she enquired about the monarch's health and peace.

And having worshipped the king and asked him about his health and peace,

the maiden reverentially asked, 'What must be done, O king! I await your

commands.' The king, duly worshipped by her, said unto that maiden of

faultless features and sweet speech, 'I have come to worship the highly-

blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has the

illustrious Rishi gone?'

"Sakuntala then answered, 'My illustrious father hath gone away from the

asylum to fetch fruit. Wait but a moment and thou wilt see him when he

arrives.'

"Vaisampayana continued, 'The king not seeing the Rishi and addressed thus

by her, beheld that the maiden was exceedingly beautiful and endued with

perfect symmetry of shape. And he saw that she was of sweet smiles. And

she stood decked with the beauty of her faultless features, her ascetic

penances, and her humility. And he saw that she was in the bloom of youth.

He therefore asked her, 'Who art thou? And whose daughter, O beautiful

one? Why hast thou come into the woods also? O handsome one, gifted with

so much beauty and such virtues, whence hast thou come? O charming one, at

the very first glance hast thou stolen my heart! I desire to learn all

about thee; therefore tell me all.' And thus addressed by the monarch, the

maiden smilingly replied in these sweet words, 'O Dushmanta, I am the

daughter of the virtuous, wise, high-souled, and illustrious ascetic

Kanwa.'

"Dushmanta, hearing this, replied, 'The universally-worshipped and highly-

blessed Rishi is one whose seed hath been drawn up. Even Dharma himself

might fall off from his course but an ascetic of rigid vows can never fall

off so. Therefore, O thou of the fairest complexion, how hast thou been

born as his daughter? This great doubt of mine it behoveth thee to

dispel.'

"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all

that befell me of old and how I became the daughter of the Muni. Once on a

time, a Rishi came here and asked about my birth. All that the illustrious

one (Kanwa) told him, hear now from me, O king!

"My father Kanwa, in answer to that Rishi's enquiries, said, 'Viswamitra,

of old, having been engaged in the austerest penances alarmed Indra, the

chief of the celestials, who thought that the mighty ascetic of blazing

energy would, by his penances, hurl him down from his high seat in heaven.

Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art

the first of celestial Apsaras. Therefore, O amiable one, do me this

service. Hear what I say. This great ascetic Viswamitra like unto the Sun

in splendour, is engaged in the most severe of penances. My heart is

trembling with fear. Indeed, O slender-waisted Menaka, this is thy

business. Thou must see that Viswamitra of soul rapt in contemplation and

engaged in the austerest penances, who might hurl me down from my seat. Go

and tempt him and frustrating his continued austerities accomplish my good.

Win him away from his penances, O beautiful one, by tempting him with thy

beauty, youth, agreeableness, arts, smiles and speech.' Hearing all this,

Menaka replied, 'The illustrious Viswamitra is endued with great energy

and is a mighty ascetic. He is very short-tempered too, as is known to

thee. The energy, penances, and wrath of the high-souled one have made

even thee anxious. Why should I not also be anxious? He it was who made

even the illustrious Vasishtha bear the pangs of witnessing the premature

death of his children. He it was who, though at first born as Kshatriya,

subsequently became a Brahmana by virtue of his ascetic penances. He it

was who, for purposes of his ablutions, created a deep river that can with

difficulty be forded, and which sacred stream is known by the name of the

Kausiki. It was Viswamitra whose wife, in a season of distress, was

maintained by the royal sage Matanga (Trisanku) who was then living under

a father's curse as a hunter. It was Viswamitra who, on returning after

the famine was over, changed the name of the stream having his asylum from

Kausik into Para. It was Viswamitra who in return for the services of

Matanga, himself became the latter's priest for purposes of a sacrifice.

The lord of the celestials himself went through fear to drink the Soma

juice. It was Viswamitra who in anger created a second world and numerous

stars beginning with Sravana. He it was who granted protection to Trisanku

smarting under a superior's curse. I am frightened to approach him of such

deeds. Tell me, O Indra, the means that should be adopted so that I may

not be burnt by his wrath. He can burn the three worlds by his splendour,

can, by a stamp (of his foot), cause the earth to quake. He can sever the

great Meru from the earth and hurl it to any distance. He can go round the

ten points of the earth in a moment. How can a woman like me even touch

such a one full of ascetic virtues, like unto a blazing fire, and having

his passions under complete control? His mouth is like unto a blazing fire;

the pupils of his eyes are like the Sun and the Moon; his tongue is like

unto Yama himself. How shall, O chief of the celestials, a woman like me

even touch him? At the thought of his prowess Yama, Soma, the great Rishis,

the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like

me gaze at him without alarm? Commanded, however, by thee, O king of the

celestials, I shall somehow approach that Rishi. But, O chief of the gods,

devise thou some plan whereby protected by thee, I may safely move about

that Rishi. I think that when I begin to play before the Rishi, Marut (the

god of wind) had better go there and rob me of my dress, and Manmatha (the

god of love) had also, at thy command, better help me then. Let also Marut

on that occasion bear thither fragrance from the woods to tempt the

Rishi.' Saying this and seeing that all she had spoken about had been

duly provided, Menaka went to the retreat of the great Kausika."

SECTION LXXII

(Sambhava Parva continued)

"Kanwa continued, 'And Sakra, thus addressed by her, then commanded him

who could approach every place (viz., the god of the wind) to be present

with Menaka at the time she would be before the Rishi. And the timid and

beautiful Menaka then entered the retreat and saw there Viswamitra who had

burnt, by his penances, all his sins, and was engaged still in ascetic

penances. And saluting the Rishi, she then began to sport before him. And

just at that time Marut robbed her of her garments that were white as the

Moon. And she thereupon ran, as if in great bashfulness, to catch hold of

her attire, and as if she was exceedingly annoyed with Marut. And she did

all this before the very eyes of Viswamitra who was endued with energy

like that of fire. And Viswamitra saw her in that attitude. And beholding

her divested of her robes, he saw that she was of faultless feature. And

that best of Munis saw that she was exceedingly handsome, with no marks of

age on her person. And beholding her beauty and accomplishments that bull

amongst Rishis was possessed with lust and made a sign that he desired her

companionship. And he invited her accordingly, and she also of faultless

features expressed her acceptance of the invitation. And they then passed

a long time there in each other's company. And sporting with each other,

just as they pleased, for a long time as if it were only a single day, the

Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her

conception advanced) went to the banks of the river Malini coursing along

a valley of the charming mountains of Himavat. And there she gave birth to

that daughter. And she left the new-born infant on the bank of that river

and went away. And beholding the new-born infant lying in that forest

destitute of human beings but abounding with lions and tigers, a number of

vultures sat around to protect it from harm. No Rakshasas or carnivorous

animals took its life. Those vultures protected the daughter of Menaka. I

went there to perform my ablution and beheld the infant lying in the

solitude of the wilderness surrounded by vultures. Bringing her hither I

have made her my daughter. Indeed, the maker of the body, the protector of

life, the giver of food, are all three, fathers in their order, according

to the scriptures. And because she was surrounded in the solitude of the

wilderness, by Sakuntas (birds), therefore, hath she been named by me

Sakuntala (bird-protected). O Brahman, learn that it is thus that

Sakuntala hath become my daughter. And the faultless Sakuntala also

regards me as her father.'

"This is what my father had said unto the Rishi, having been asked by him.

O king of men, it is thus that thou must know I am the daughter of Kanwa.

And not knowing my real father, I regard Kanwa as my father. Thus have I

told thee, O king, all that hath been heard by me regarding my birth!'"

SECTION LXXIII

(Sambhava Parva continued)

"Vaisampayana continued, 'King Dushmanta, hearing all this, said, 'Well-

spoken, O princess, this that thou hast said! Be my wife, O beautiful one!

What shall I do for thee? Golden garlands, robes, ear-rings of gold, white

and handsome pearls, from various countries, golden coins, finest carpets,

I shall present thee this very day. Let the whole of my kingdom be thine

today, O beautiful one! Come to me, O timid one, wedding me, O beautiful

one, according to the Gandharva form. O thou of tapering thighs, of all

forms of marriage, the Gandharva one is regarded as the first.'

"Sakuntala, hearing this, said, 'O king, my father hath gone away from

this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'

"Dushmanta replied, 'O beautiful and faultless one, I desire that thou

shouldst be my life's companion. Know thou that I exist for thee, and my

heart is in thee. One is certainly one's own friend, and one certainly may

depend upon one's own self. Therefore, according to the ordinance, thou

canst certainly bestow thyself. There are, in all, eight kinds of

marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva,

Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath

spoken of the appropriateness of all these forms according to their order.

Know, O faultless one, that the first four of these are fit for Brahmanas,

and the first six for Kshatriyas. As regards kings, even the Rakshasa form

is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the

first five the three are proper, the other two being improper. The

Paisacha and the Asura forms should never be practised. These are the

institutes of religion, and one should act according to them. The

Gandharva and the Rakshasa form are consistent with the practices of

Kshatriyas. Thou needst not entertain the least fear. There is not the

least doubt that either according to any one of these last-mentioned forms,

or according to a union of both of them, our wedding may take place. O

thou of the fairest complexion, full of desire I am, thou also in a

similar mood mayst become my wife according to the Gandharva form.'

"Sakuntala, having listened to all this, answered, 'If this be the course

sanctioned by religion, if, indeed, I am my own disposer, hear, O thou

foremost one of Puru's race, what my terms are. Promise truly to give me

what I ask thee. The son that shall be begotten on me shall become thy

heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou

grant this, then let our union take place.'

"Vaisampayana continued, 'The monarch, without taking time to consider at

once told her, 'Let it be so. I will even take thee, O thou of agreeable

smiles, with me to my capital. I tell thee truly. O beautiful one, thou

deservest all this.' And so saying, that first of kings wedded the

handsome Sakuntala of graceful gait, and knew her as a husband. And

assuring her duly, he went away, telling her repeatedly, 'I shall send

thee, for thy escort, my troops of four classes. Indeed, it is even thus

that I shall take thee to my capital, O thou of sweet smiles!"

"Vaisampayana continued, 'O Janamejaya, having promised so unto her, the

king went away. And as he retraced his way homewards, he began to think of

Kasyapa. And he asked himself, 'What will the illustrious ascetic say,

after he has known all?' Thinking of this, he entered his capital.

"The moment the king had left, Kanwa arrived at his abode. But Sakuntala,

from a sense of shame, did not go out to receive her father. That great

ascetic, however, possessed of spiritual knowledge, knew all. Indeed

beholding everything with his spiritual eye, the illustrious one was

pleased, and addressing her, said, 'Amiable one, what hath been done by

thee today in secret, without, having waited for me--viz., intercourse

with a man--hath not been destructive of thy virtue. Indeed, union

according to the Gandharva form, of a wishful woman with a man of sensual

desire, without mantras of any kind, it is said, is the best for

Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous.

Thou hast, O Sakuntala, accepted him for thy husband. The son that shall

be born of thee shall be mighty and illustrious in this world. And he

shall have sway over the sea. And the forces of that illustrious king of

kings, while he goeth out against his foes shall be irresistible.'

"Sakuntala then approached her fatigued father and washed his feet. And

taking down the load he had with him and placing the fruits in proper

order, she told him, 'It behoveth thee to give thy grace to that Dushmanta

whom I have accepted for my husband, as well as his ministers!'

"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am

inclined to bless him. But receive from me, O blessed one, the boon that

thou desirest.'

"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of

benefiting Dushmanta, asked the boon that the Paurava monarchs might ever

be virtuous and never deprived of their thrones.'"

SECTION LXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'After Dushmanta had left the asylum having made those

promises unto Sakuntala, the latter of tapering thighs brought forth a boy

of immeasurable energy. And when the child was three years old, he became

in splendour like the blazing fire. And, O Janamejaya, he was possessed of

beauty and magnanimity and every accomplishment. And that first of

virtuous men, Kanwa, caused all the rites of religion to be performed in

respect of that intelligent child thriving day by day. And the boy gifted

with pearly teeth and shining locks, capable of slaying lions even then,

with all auspicious signs on his palm, and broad expansive forehead, grew

up in beauty and strength. And like unto a celestial child in splendour,

he began to grow up rapidly. And when he was only six years of age, endued

with great strength he used to seize and bind to the trees that stood

around that asylum, lions and tigers and bears and buffaloes and elephants.

And he rode on some animals, and pursued others in sportive mood. The

dwellers at Kanwa's asylum thereupon bestowed on him a name. And they said,

because he seizes and restrains an animals however strong, let him, be

called Sarvadamana (the subduer of all). And it was thus that the boy came

to be named Sarvadamana, endued as he was with prowess, and energy and

strength. And the Rishi seeing the boy and marking also his extraordinary

acts, told Sakuntala that the time had come for his installation as the

heir-apparent. And beholding the strength of the boy, Kanwa commanded his

disciples, saying, 'Bear ye without delay this Sakuntala with her son from

this abode to that of her husband, blessed with every auspicious sign.

Women should not live long in the houses of their paternal or maternal

relations. Such residence is destructive of their reputation, their good

conduct, their virtue. Therefore, delay not in bearing her hence.' These

disciples of the Rishi thereupon, saying 'So be it,' went towards the city

named after an elephant (Hastinapura) with Sakuntala and her son ahead of

them. And then she of fair eye-brows, taking with her that boy of

celestial beauty, endued with eyes like lotus petals, left the woods where

she had been first known by Dushmanta. And having approached the king, she

with her boy resembling in splendour the rising sun was introduced to him.

And the disciples of the Rishi having introduced her, returned to the

asylum. And Sakuntala having worshipped the king according to proper form,

told him, 'This is thy son, O king! Let him be installed as thy heir-

apparent. O king, this child, like unto a celestial, hath been begotten by

thee upon me. Therefore, O best of men, fulfil now the promise thou gavest

me. Call to mind, O thou of great good fortune, the agreement thou hadst

made on the occasion of thy union with me in the asylum of Kanwa.'

"The king, hearing these her words, and remembering everything said, 'I

do not remember anything. Who art thou, O wicked woman in ascetic guise?

I do not remember having any connection with thee in respect of Dharma,

Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by

him, the fair-coloured innocent one became abashed. Grief deprived her

of consciousness and she stood for a time like an wooden post. Soon,

however, her eyes became red like copper and her lips began to quiver.

And the glances she now and then cast upon the king seemed to burn the

latter. Her rising wrath however, and the fire of her asceticism, she

extinguished within herself by an extraordinary effort. Collecting her

thoughts in a moment, her heart possessed with sorrow and rage, she thus

addressed her lord in anger, looking at him, 'Knowing everything, O

monarch, how thou, like an inferior person, thus say that thou knowest

it not? Thy heart is a witness to the truth or falsehood of this matter.

Therefore, speak truly without degrading thyself. He who being one thing

representeth himself as another thing to others, is like a thief and a

robber of his own self. Of what sin is he not capable? Thou thinkest

that thou alone hast knowledge of thy deed. But knowest thou not that

the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth

all thy sins, and thou sinnest in His presence. He that sins thinks that

none observes him. But he is observed by the gods and by Him also who is

in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the

Sky, Water, the heart, Yama, the day, the night, both twilights, and

Dharma, all witness the acts of man. Yama, the son of Surya, takes no

account of the sins of him with whom Narayana the witness of all acts,

is gratified. But he with whom Narayana is not gratified is tortured for

his sins by Yama. Him who degradeth himself by representing his self

falsely, the gods never bless. Even his own soul blesseth him not. I am

a wife devoted to my husband. I have come of my own accord, it is true.

But do not, on that account, treat me with disrespect. I am thy wife

and, therefore, deserve to be treated respectfully. Wilt thou not treat

me so, because I have come hither of my own accord? In the presence of

so many, why dost thou treat me like an ordinary woman? I am not

certainly crying in the wilderness. Dost thou not hear me? But if thou

refuse to do what I supplicate thee for, O Dushmanta, thy head this

moment shall burst into a hundred pieces! The husband entering the womb

of the wife cometh out himself in the form of the son. Therefore is the

wife called by those cognisant of the Vedas as Jaya (she of whom one is

born). And the son that is so born unto persons cognisant of the Vedic

Mantras rescueth the spirits of deceased ancestors. And because the son

rescueth ancestors from the hell called Put, therefore, hath he been

called by the Self-create himself as Puttra (the rescuer from Put). By a

son one conquereth the three worlds. By a son's son, one enjoyeth

eternity. And by a grandson's son great-grand-fathers enjoy everlasting

happiness. She is a true wife who is skilful in household affairs. She

is a true wife who hath borne a son. She is a true wife whose heart is

devoted to her lord. She is a true wife who knoweth none but her lord.

The wife is a man's half. The wife is the first of friends. The wife is

the root of religion, profit, and desire. The wife is the root of

salvation. They that have wives can perform religious acts. They that

have wives can lead domestic lives. They that have wives have the means

to be cheerful. They that have wives can achieve good fortune.

Sweet-speeched wives are friends on occasions of joy. They are as

fathers on occasions of religious acts. They are mothers in sickness and

woe. Even in the deep woods to a traveller a wife is his refreshment and

solace. He that hath a wife is trusted by all. A wife, therefore, is

one's most valuable possession. Even when the husband leaving this world

goeth into the region of Yama, it is the devoted wife that accompanies

him thither. A wife going before waits for the husband. But if the

husband goeth before, the chaste wife followeth close. For these

reasons, O king, doth marriage exist. The husband enjoyeth the

companionship of the wife both in this and in the other worlds. It hath

been said by learned persons that one is himself born as one's son.

Therefore, a man whose wife hath borne a son should look upon her as his

mother. Beholding the face of the son one hath begotten upon his wife,

like his own face in a mirror, one feeleth as happy as a virtuous man,

on attaining to heaven. Men scorched by mental grief, or suffering under

bodily pain, feel as much refreshed in the companionship of their wives

as a perspiring person in a cool bath. No man, even in anger, should

ever do anything that is disagreeable to his wife, seeing that

happiness, joy, and virtue,--everything dependeth on the wife. A wife is

the sacred field in which the husband is born himself. Even Rishis

cannot create creatures without women. What happiness is greater than

what the father feeleth when the son running towards him, even though

his body be covered with dust, claspeth his limbs? Why then dost thou

treat with indifference such a son, who hath approached thee himself and

who casteth wistful glances towards thee for climbing thy knees? Even

ants support their own eggs without destroying them; then why shouldst

not thou, a virtuous man that thou art, support thy own child? The touch

of soft sandal paste, of women, of (cool) water is not so agreeable as

the touch of one's own infant son locked in one's embrace. As a Brahmana

is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a

protector, the foremost of all superiors, so is the son the foremost of

all objects, agreeable to the touch. Let, therefore, this handsome child

touch thee in embrace. There is nothing in the world more agreeable to

the touch than the embrace of one's son. O chastiser of foes, I have

brought forth this child, O monarch, capable of dispelling all thy

sorrows after bearing him in my womb for full three years. O monarch of

Puru's race, 'He shall perform a hundred horse-sacrifices'--these were

the words uttered from the sky when I was in the lying-in room. Indeed,

men going into places remote from their homes take up there others'

children on their laps and smelling their heads feel great happiness.

Thou knowest that Brahmanas repeat these Vedic mantras on the occasion

of the consecrating rites of infancy.--Thou art born, O son, of my body!

Thou art sprung from my heart. Thou art myself in the form of a son.

Live thou to a hundred years! My life dependeth on thee, and the

continuation of my race also, on thee. Therefore, O son, live thou in

great happiness to a hundred years. He hath sprung from thy body, this

second being from thee! Behold thyself in thy son, as thou beholdest thy

image in the clear lake. As the sacrificial fire is kindled from the

domestic one, so hath this one sprung from thee. Though one, thou hast

divided thyself. In course of hunting while engaged in pursuit of the

deer, I was approached by thee, O king, I who was then a virgin in the

asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi

and Ghritachi, these are the six foremost of Apsaras. Amongst them

again, Menaka, born of Brahman, is the first. Descending from heaven on

Earth, after intercourse with Viswamitra, she gave birth to me. That

celebrated Apsara, Menaka, brought me forth in a valley of Himavat.

Bereft of all affection, she went away, cast me there as if I were the

child of somebody else. What sinful act did I do, of old, in some other

life that I was in infancy cast away by my parents and at present am

cast away by thee! Put away by thee, I am ready to return to the refuge

of my father. But it behoveth thee not to cast off this child who is thy

own.'

"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having

begot upon thee this son. Women generally speak untruths. Who shall

believe in thy words? Destitute of all affection, the lewd Menaka is thy

mother, and she cast thee off on the surface of the Himavat as one throws

away, after the worship is over, the flowery offering made to his gods.

Thy father too of the Kshatriya race, the lustful Viswamitra, who was

tempted to become a Brahmana, is destitute of all affection. However,

Menaka is the first of Apsaras, and thy father also is the first of Rishis.

Being their daughter, why dost thou speak like a lewd woman? Thy words

deserve no credit. Art thou not ashamed to speak them, especially before

me? Go hence, O wicked woman in ascetic guise. Where is that foremost of

great Rishis, where also is that Apsara Menaka? And why art thou, low as

thou art, in the guise of an ascetic? Thy child too is grown up. Thou

sayest he is a boy, but he is very strong. How hath he soon grown like a

Sala sprout? Thy birth is low. Thou speakest like a lewd woman. Lustfully

hast thou been begotten by Menaka. O woman of ascetic guise, all that thou

sayest is quite unknown to me. I don't know thee. Go withersoever thou

choosest.'

"Sakuntala replied, 'Thou seest, O king, the fault of others, even though

they be as small as a mustard seed. But seeing, thou noticest not thy own

faults even though they be as large as the Vilwa fruit. Menaka is one of

the celestials. Indeed, Menaka is reckoned as the first of celestials. My

birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon

the Earth, O king, but I roam in the skies! Behold, the difference between

ourselves is as that between (the mountain) Meru and a mustard seed!

Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama,

and Varuna! The saying is true which I shall refer to before thee, O

sinless one! I refer to it for example's sake and not from evil motives.

Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly

person considereth himself handsomer than others until he sees his own

face in the mirror. But when he sees his own ugly face in the mirror, it

is then that he perceiveth the difference between himself and others. He

that is really handsome never taunts anybody. And he that always talketh

evil becometh a reviler. And as the swine always look for dirt and filth

even when in the midst of a flower-garden, so the wicked always choose the

evil out of both evil and good that others speak. Those, however, that are

wise, on hearing the speeches of others that are intermixed with both good

and evil, accept only what is good, like geese that always extract the

milk only, though it be mixed with water. As the honest are always pained

at speaking ill of others, so do the wicked always rejoice in doing the

same thing. As the honest always feel pleasure in showing regard for the

old, so do the wicked always take delight in aspersing the good. The

honest are happy in not seeking for faults. The wicked are happy in

seeking for them. The wicked ever speak ill of the honest. But the latter

never injure the former, even if injured by them. What can be more

ridiculous in the world than that those that are themselves wicked should

represent the really honest as wicked? When even atheists are annoyed with

those that have fallen off from truth and virtue and who are really like

angry snakes of virulent poison, what shall I say of myself who am

nurtured in faith? He that having begotten a son who is his own image,

regardeth him not, never attaineth to the worlds he coveteth, and verily

the gods destroy his good fortune and possessions. The Pitris have said

that the son continueth the race and the line and is, therefore, the best

of all religious acts. Therefore, none should abandon a son. Manu hath

said that there are five kinds of sons; those begotten by one's self upon

his own wife, those obtained (as gift) from others, those purchased for a

consideration, those reared with affection and those begotten upon other

women than upon wedded wives. Sons support the religion and achievements

of men, enhance their joys, and rescue deceased ancestors from hell. It

behoveth thee not, therefore, O tiger among kings, to abandon a son who is

such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue

by cherishing thy son. O lion among monarchs, it behoveth thee not to

support this deceitfulness. The dedication of a tank is more meritorious

than that of a hundred wells. A sacrifice again is more meritorious than

the dedication of a tank. A son is more meritorious than a sacrifice.

Truth is more meritorious than a hundred sons. A hundred horse-sacrifices

had once been weighed against Truth, and Truth was found heavier than a

hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study

of, the entire Vedas and ablutions in all holy places. There is no virtue

equal to Truth: there is nothing superior to Truth. O king, Truth is God

himself; Truth is the highest vow. Therefore, violate not thy pledge, O

monarch! Let Truth and thee be even united. If thou placest no credit in

my words, I shall of my own accord go hence. Indeed, thy companionship

should be avoided. But thou, O Dushmanta, that when thou art gone, this

son of mine shall rule the whole Earth surrounded by the four seas and

adorned with the king of the mountains.'

"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this

wise, left his presence. But as soon as she had left, a voice from the

skies, emanating from no visible shape, thus spoke unto Dushmanta as he

was sitting surrounded by his occasional and household priests, his

preceptors, and ministers. And the voice said, 'The mother is but the

sheath of flesh; the son sprung from the father is the father himself.

Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best

of men, the son, who is but a form of one's own seed, rescueth (ancestors)

from the region of Yama. Thou art the progenitor of this boy. Sakuntala

hath spoken the truth. The husband, dividing his body in twain, is born

of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch,

thy son born of Sakuntala. To live by forsaking one's living son is a

great misfortune. Therefore, O thou of Puru's race, cherish thy high-

souled son born of Sakuntala--And because this child is to be cherished by

thee even at our word, therefore shall this thy son be known by the name

of Bharata (the cherished).' Hearing these words uttered by the dwellers

in heaven, the monarch of Puru's race became overjoyed and spoke as

follows unto his priests and ministers, 'Hear ye these words uttered by

the celestial messenger? I myself know this one to be my son. If I had

taken him as my son on the strength of Sakuntala's words alone, my people

would have been suspicious and my son also would not have been regarded as

pure.'

"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race,

seeing the purity of his son established by the celestial messenger,

became exceedingly glad. And he took unto him that son with joy. And the

king with a joyous heart then performed all those rites upon his son that

a father should perform. And the king smelt his child's head and hugged

him with affection. And the Brahmanas began to utter blessings upon him

and the bards began to applaud him. And the monarch then experienced the

great delight that one feeleth at the touch of one's son. And Dushmanta

also received that wife of his with affection. And he told her these

words, pacifying her affectionately, 'O goddess, my union with thee took

place privately. Therefore, I was thinking of how best to establish thy

purity. My people might think that we were only lustfully united and not

as husband and wife, and therefore, this son that I would have installed

as my heir apparent would only have been regarded as one of impure birth.

And dearest, every hard word thou hast uttered in thy anger, have I, O

large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage

Dushmanta, having spoken thus unto his dear wife, O Bharata, received her

with offerings of perfume, food, and drink. And king Dushmanta, then,

bestowed the name of Bharata upon his child, and formally installed him as

the heir apparent. And the famous and bright wheels of Bharata's car,

invincible and like unto the wheels of the cars owned by the gods,

traversed every region, filling the whole Earth with their rattle. And the

son of Dushmanta reduced to subjection all kings of the Earth. And he

ruled virtuously and earned great fame. And that monarch of great prowess

was known by the titles of Chakravarti and Sarvabhauma. And he performed

many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the

chief priest at those sacrifices, in which the offerings to Brahmanas were

great. And the blessed monarch performed both the cow and the horse-

sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the

sacerdotal fee. It is that Bharata from whom have emanated so many mighty

achievements. It is from him that the great race called after him in his

race are called after him. And in the Bharata race there have been born

many godlike monarchs gifted with great energy, and like unto Brahman

himself. Their number cannot be counted. But, O thou of Bharata's race, I

shall name the principal ones that were blessed with great good fortune,

like unto the gods, and devoted to truth and honesty.'"

SECTION LXXV

(Sambhava Parva continued)

"Vaisampayana said, 'Hear now, as I recite the recorded genealogy, that is

sacred and subservient to religion, profit and pleasure, of these royal

sages--Daksha, the lord of creation, Manu, the son of Surya, Bharata, Ruru,

Puru, and Ajamidha. I shall also recite to thee, O sinless one, the

genealogies of the Yadavas and of the Kurus and of the king of the Bharata

line. These genealogies are sacred and their recitation is a great act of

propitiation. That recitation conferreth wealth, fame and long life. And,

O sinless one, all these I have named shone in their splendour and were

equal unto the great Rishis in energy.

"Prachetas had ten sons who were all devoted to asceticism and possessed

of every virtue. They burnt, of old, by the fire emanating from their

mouths, several plants of poisonous and innumerable large trees that had

covered the Earth and became a source of great discomfort to man. After

these ten, was born another named Daksha. It is from Daksha that all

creatures have sprung. Therefore is he, O tiger among men, called the

Grandfather. Born of Prachetas the Muni Daksha, uniting himself with

Virini, begat a thousand sons of rigid vows, all like himself. And Narada

taught these thousand sons of Daksha the excellent philosophy of Sankhya

as a means of salvation. And, O Janamejaya, the lord of creation, Daksha,

then, from the desire of making creatures, begat fifty daughters. And he

made all of them his appointed daughters (so that their sons might be his

sons also for the performance of all religious acts). And he bestowed ten

of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-

seven to Chandra, who are all engaged in indicating time. And Kasyapa, the

son of Marichi, begat on the eldest of his thirteen wives, the Adityas,

the celestials endued with great energy and having Indra as their head and

also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And

Martanda (Vivaswat) also begat another son after Yama, gifted with great

intelligence and named Manu. And Manu was endued with great wisdom and

devoted to virtue. And he became the progenitor of a line. And in Manu's

race have been born all human beings, who have, therefore, been called

Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas,

and others have been descended, and are, therefore, all called Manavas.

Subsequently, O monarch, the Brahmanas became united with the Kshatriyas.

And those sons of Manu that were Brahmanas devoted themselves to the study

of the Vedas. And Manu begat ten other children named Vena, Dhrishnu,

Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter

named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all

betook themselves to the practices of Kshatriyas. Besides these, Manu had

fifty other sons on Earth. But we heard that they all perished,

quarrelling with one another. The learned Pururavas was born of Ila. It

hath been heard by us that Ila was both his mother and father. And the

great Pururavas had sway over thirteen islands of the sea. And, though a

human being, he was always surrounded by companions that were superhuman.

And Pururavas intoxicated with power quarrelled with the Brahmanas and

little caring for their anger robbed them of their wealth. Beholding all

this Sanatkumara came from the region of Brahman and gave him good counsel,

which was, however, rejected by Pururavas. Then the wrath of the great

Rishis was excited, and the avaricious monarch, who intoxicated with power,

had lost his reason, was immediately destroyed by their curse.

"It was Pururavas who first brought from the region of the Gandharvas the

three kinds of fire (for sacrificial purpose). And he brought thence, the

Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were

called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And

it is said that Ayus begat four sons named Nahusha, Vriddhasarman,

Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch,

Nahusha, of all the sons of Ayus, being gifted with great intelligence and

prowess ruled his extensive kingdom virtuously. And king Nahusha supported

evenly the Pitris, the celestials, the Rishis, the Brahmanas, the

Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And

he suppressed all robber-gangs with a mighty hand. But he made the Rishis

pay tribute and carry him on their backs like bests of burden. And,

conquering the very gods by the beauty of his person, his asceticism,

prowess, and energy, he ruled as if he were Indra himself. And Nahusha

begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati,

and Dhruva. Yati betaking himself to asceticism became a Muni like unto

Brahman himself. Yayati became a monarch of great prowess and virtue. He

ruled the whole Earth, performed numerous sacrifices, worshipped the

Pitris with great reverence, and always respected the gods. And he brought

the whole world under his sway and was never vanquished by any foe. And

the sons of Yayati were all great bowmen and resplendent with every virtue.

And, O king, they were begotten upon (his two wives) Devayani and

Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha

were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his

subjects for a long time, Yayati was attacked with a hideous decrepitude

destroying his personal beauty. And attacked by decrepitude, the monarch

then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu

and Anu these words, 'Ye dear sons, I wish to be a young man and to

gratify my appetites in the company of young women. Do you help me

therein.' To him his eldest son born of Devayani then said, 'What needest

thou, O king? Dost thou want to have your youth?' Yayati then told him,

'Accept thou my decrepitude, O son! With thy youth I would enjoy myself.

During the time of a great sacrifice I have been cursed by the Muni

Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of

you this my decrepitude and with my body rule ye my kingdom. I would

enjoy myself with a renovated body. Therefore, ye my sons, take ye my

decrepitude.' But none of his sons accepted his decrepitude. Then his

youngest son Puru said unto him, 'O king, enjoy thyself thou once again

with a renovated body and returned youth! I shall take thy decrepitude

and at thy command rule thy kingdom.' Thus addressed, the royal sage, by

virtue of his ascetic power then transferred his own decrepitude unto

that high-souled son of his and with the youth of Puru became a youth;

while with the monarch's age Puru ruled his kingdom.

"Then, after a thousand years had passed away, Yayati, that tiger among

kings, remained as strong and powerful as a tiger. And he enjoyed for a

long time the companionship of his two wives. And in the gardens of

Chitraratha (the king of Gandharvas), the king also enjoyed the company of

the Apsara Viswachi. But even after all this, the great king found his

appetites unsatiated. The king, then recollected the following truths

contained in the Puranas, 'Truly, one's appetites are never satiated by

enjoyment. On the other hand, like sacrificial butter poured into the fire,

they flame up with indulgence. Even if one enjoyed the whole Earth with

its wealth, diamonds and gold, animals and women, one may not yet be

satiated. It is only when man doth not commit any sin in respect of any

living thing, in thought, deed, or speech, it is then that he attaineth to

purity as that of Brahman. When one feareth nothing, when one is not

feared by anything, when one wisheth for nothing, when one injureth

nothing, it is then that one attaineth to the purity of Brahman.' The wise

monarch seeing this and satisfied that one's appetites are never satiated,

set his mind at rest by meditation, and took back from his son his own

decrepitude. And giving him back his youth, though his own appetites were

unsatiated, and installing him on the throne, he spoke unto Puru thus,

'Thou art my true heir, thou art my true son by whom my race is to be

continued. In the world shall my race be known by thy name.'

"Vaisampayana continued, 'Then that tiger among kings, having installed

his son Puru on the throne, went away to the mount of Bhrigu for devoting

himself to asceticism. And, having acquired great ascetic merit, after

long years, he succumbed to the inevitable influence of Time. He left his

human body by observing the vow of fasting, and ascended to heaven with

his wives.'"

SECTION LXXVI

(Sambhava Parva continued)

"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our

ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the

unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me

also, one after another, of those monarchs separately who were the

founders of dynasties.'

"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra

himself. I will tell thee, in reply to thy question, O Janamejaya, how

both Sukra and Vrishaparvan bestowed upon him, with due rites, their

daughters, and how his union took place with Devayani in special.

"Between the celestials and the Asuras, there happened, of yore, frequent

encounters for the sovereignty of the three worlds with everything in them.

The gods, then, from desire of victory, installed the son of Angiras

(Vrihaspati) as their priest to conduct their sacrifices; while their

opponents installed the learned Usanas as their priest for the same

purpose. And between those two Brahmanas there are always much boastful

rivalry. Those Danavas assembled for encounter that were slain by the gods

were all revived by the seer Sukra by the power of his knowledge. And then

starting again, into life,--these fought with the gods. The Asuras also

slew on the field of battle many of the celestials. But the open-minded

Vrihaspati could not revive them, because he knew not the science called

Sanjivani (re-vivification) which Kavya endued with great energy knew so

well. And the gods were, therefore, in great sorrow. And the gods, in

great anxiety of heart and entertaining a fear of the learned Usanas, then

went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying,

'We pay court to thee, be kind to us and do us a service that we regard as

very great. That knowledge which resides in Sukra, that Brahmana of

immeasurable prowess, make thy own as soon as thou canst. Thou shalt find

the Brahmana in the court of Vrishaparvan. He always protects the Danavas

but never us, their opponents. Thou art his junior in age, and, therefore,

capable of adoring him with reverence. Thou canst also adore Devayani, the

favourite daughter of that high-souled Brahmana. Indeed, thou alone art

capable of propitiating them both by worship. There is none else that can

do so. By gratifying Devayani with thy conduct, liberality, sweetness, and

general behaviour, thou canst certainly obtain that knowledge.' The son of

Vrihaspati, thus solicited by the gods, said 'So be it,' and went to where

Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital

of the chief of the Asuras, and beheld Sukra there. And beholding him, he

thus spoke unto him, 'Accept me as thy disciple. I am the grandson of the

Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself

becoming my preceptor, I shall practise the Brahmacharya mode of life for

a thousand years. Command me, then, O Brahmana!'

"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy

speech. I will treat thee with regard; for by so doing, it is Vrihaspati

who will be regarded.'

"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself,

called also Sukra, then said, 'So be it,' and took the vow he had spoken

of. And, O Bharata, accepting the vow of which he had spoken, at the

proper time, Kacha began to conciliate regardfully both his preceptor and

(his daughter) Devayani. Indeed, he began to conciliate both. And as he

was young, by singing and dancing and playing on different kinds of

instruments, he soon gratified Devayani who was herself in her youth. And,

O Bharata, with his whole heart set upon it, he soon gratified the maiden

Devayani who was then a young lady, by presents of flowers and fruits and

services rendered with alacrity. And Devayani also with her songs and

sweetness of manners used, while they were alone, to attend upon that

youth carrying out his vow. And when five hundred years had thus passed of

Kacha's vow, the Danavas came to learn his intention. And having no

compunctions about slaying a Brahmana, they became very angry with him.

And one day they saw Kacha in a solitary part of the woods engaged in

tending (his preceptor's) kine. They then slew Kacha from their hatred of

Vrihaspati and also from their desire of protecting the knowledge of

reviving the dead from being conveyed by him. And having slain him, they

hacked his body into pieces and gave them to be devoured by jackals and

wolves. And (when twilight came) the kine returned to the fold without him

who tended them. And Devayani, seeing the kine returned from the woods

without Kacha, spoke, O Bharata, unto her father thus:

'Thy evening-fire hath been kindled. The Sun also hath set, O father! The

kine have returned without him who tendeth them. Kacha is, indeed, not to

be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say,

O father, that without him I will not live.'

"Sukra hearing this said, I will revive him by saying, 'Let this one

come.' Then having recourse to the science of reviving the dead, Sukra

summoned Kacha. And summoned by his preceptor, Kacha appeared before him

in the gladness of heart tearing by virtue of his preceptor's science

the bodies of the wolves (that had devoured him). And asked about the

cause of his delay, he thus spoke unto Bhargava's daughter. Indeed,

asked by that Brahman's daughter, he told her, 'I was dead. O thou of

pure manners, burdened with sacrificial fuel, Kusa grass, and logs of

wood, I was coming towards our abode. I sat under a banian tree. The

kine also, having been brought together, were staying under the shade

of that same banian tree. The Asuras, beholding me, asked 'Who art

thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as

I said this, the Danavas slew me, and hacking my body into pieces gave

my remains to jackals and wolves. And they then went home in the

gladness of heart. O amiable one, summoned by the high-souled

Bhargava, I after all come before thee fully revived.'

"On another occasion, asked by Devayani, the Brahmana Kacha went into the

woods. And as he was roving about for gathering flowers, the Danavas

beheld him. They again slew him, and pounding him into a paste they mixed

it with the water of the ocean. Finding him long still (in coming), the

maiden again represented the matter unto her father. And summoned again by

the Brahmana with the aid of his science, Kacha appearing before his

preceptor and his daughter told everything as it had happened. Then

slaying him for the third time and burning him and reducing him to ashes,

the Asuras gave those ashes to the preceptor himself, mixing them with his

wine. And Devayani again spoke unto her father, saying, 'O father, Kacha

was sent to gather flowers. But he is not to be seen. It is plain he hath

been lost, or has died. I tell thee truly, I would not live without him.'

"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to

the region of the dead. Though revived by my science, he is thus slain

frequently. What, indeed, am I to do? O Devayani, do not grieve, do not

cry. One like thee should not grieve for one that is mortal. Thou art

indeed, O daughter, in consequence of my prowess, worshipped thrice a day

during the ordained hours of prayer, by Brahmanas, the gods with Indra,

the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is

impossible to keep him alive, for revived by me he is often killed.' To

all this Devayani replied, 'Why shall I, O father, not grieve for him

whose grandfather is old Angiras himself, whose father is Vrihaspati who

is an ocean of ascetic merit, who is the grandson of a Rishi and the son

also of a Rishi? He himself too was a Brahmacharin and an ascetic; always

wakeful and skilled in everything. I will starve and follow the way Kacha

has gone. The handsome Kacha is, O father, dear unto me.'

"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by what

Devayani said, cried in anger, 'Certainly, the Asuras seek to injure me,

for they slay my disciple that stayeth with me. These followers of Rudra

desire to divest me of my character as a Brahmana by making me participate

in their crime. Truly, this crime hath a terrible end. The crime of

slaying a Brahmana would even burn Indra himself.' Having said this, the

Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered

the jaws of Death. But Kacha, summoned with the aid of science, and afraid

of the consequence to his preceptor, feebly replied from within the

stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am Kacha

that worshippeth thee. Behave unto me as to thy own dearly-loved son.'

"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana, hast

thou entered my stomach, where thou stayest now? Leaving the Asuras this

very moment, I shall go over to the gods.' Kacha replied, 'By thy grace,

memory hath not failed me. Indeed, I do recollect everything as it hath

happened. My ascetic virtues have not been destroyed. It is, therefore,

that I am able to bear this almost insufferable pain. O Kavya, slain by

the Asuras and burnt and reduced to powder, I have been given to thee with

thy wine. When thou art present, O Brahmana, the art of the Asuras will

never be able to vanquish, the science of the Brahmana.'

"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is

with my death that Kacha can get his life back. O Devayani, Kacha is even

within me. There is no other way of his coming out except by ripping open

my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The

death of Kacha and thy own death are to me the same! The death of Kacha

would deprive me of life. If thou also diest, I shall not be able to bear

my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one

already crowned with success, because Devayani regards thee so well.

Accept the science that I will today impart to thee, if, indeed, thou be

not Indra in the form of Kacha. None can come out of my stomach with life.

A Brahmana, however, must not be slain, therefore, accept thou the science

I impart to thee. Start thou into life as my son. And possessed of the

knowledge received from me, and revived by me, take care that, on coming

out of my body, thou dost act gracefully.'

"Vaisampayana continued, 'Receiving the science imparted to him by his

preceptor the handsome Kacha, ripped open his stomach, came out like the

moon at evening on the fifteenth day of the bright fort-night. And

beholding the remains of his preceptor lying like a heap of penances,

Kacha revived him, aided by the science he had learned. Worshipping him

with regard, Kacha said unto his preceptor, 'Him who poureth the nectar of

knowledge into one's ears, even as thou hast done into those of myself who

was void of knowledge, him do I regard both as my father and mother. And

remembering the immense service done by him, who is there so ungrateful as

to injure him? They that, having acquired knowledge, injure their

preceptor who is always an object of worship, who is the giver of

knowledge, who is the most precious of all precious objects on Earth, come

to be hated on Earth and finally go to the regions of the sinful.'

"Vaisampayana continued, 'The learned Sukra, having been deceived while

under the influence of wine, and remembering the total loss of

consciousness that is one of the terrible consequences of drink, and

beholding too before him the handsome Kacha whom he had, in a state of

unconsciousness, drunk with his wine, then thought of effecting a reform

in the manners of Brahmanas. The high-souled Usanas rising up from the

ground in anger, then spoke as follows: "The wretched Brahmana who from

this day, unable to resist the temptation, will drink wine shall be

regarded as having lost his virtue, shall be reckoned to have committed

the sin of slaying a Brahmana, shall be hated both in this and the other

worlds. I set this limit to the conduct and dignity of Brahmanas

everywhere. Let the honest, let Brahmanas, let those with regard for their

superiors, let the gods, let the three worlds, listen!' Having said these

words that high-souled one, that ascetic of ascetics, then summoning the

Danavas who had been deprived by fate of the good sense, told them these

words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He

will henceforth dwell with me. Having obtained the valuable knowledge of

reviving the dead, that Brahmana hath, indeed, become in prowess even as

Brahman himself!'

"Vaisampayana continued, 'Bhargava having said so much cut short his

speech. The Danavas were surprised and went away to their homes. Kacha,

too, having stayed with his preceptor for a full thousand years, then

prepared to return to the abode of the celestials, after having obtained

his preceptor's permission.'"

SECTION LXXVII

(Sambhava Parva continued)

"Vaisampayana said, 'After the expiry of the period of his vow, Kacha,

having obtained his preceptor's leave, was about to return to the abode of

the celestials, when Devayani, addressing him, said, 'O grandson of the

Rishi Angiras, in conduct and birth, in learning, asceticism and humility,

thou shinest most brightly. As the celebrated Rishi Angiras is honoured

and regarded by my father, so is thy father regarded and worshipped by me.

O thou of ascetic wealth, knowing this, listen to what I say. Recollect my

conduct towards thee during the period of thy vow (Brahmacharya). Thy vow

hath now been over. It behoveth thee to fix thy affections on me. O accept

my hand duly with ordained mantras.'

"Kacha replied, 'Thou art to me an object of regard and worship even as

thy father! O thou of faultless features, thou art, indeed, even an object

of greater reverence! Thou art dearer than life to the high-souled

Bhargava, O amiable one! As the daughter of my preceptor, thou art ever

worthy of my worship! As my preceptor Sukra, thy father, is ever deserving

of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to

say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my

father's preceptor's son. Therefore, O best of Brahmanas, thou art

deserving of my regards and worship. O Kacha, when thou wert slain so many

times by the Asuras, recollect today the affection I showed for thee.

Remembering my friendship and affection for thee, and, indeed, my devoted

regard also, O virtuous one, it behoveth thee not to abandon me without

any fault. I am truly devoted to thee.'

"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me

into such a sinful course. O thou of fair eye-brows, be gracious unto me.

Beautiful one, thou art to me an object of greater regard than my

preceptor. Full of virtuous resolves, O large-eyed one, of face as

handsome, as moon, the place where thou hadst resided, viz., the body of

Kavya, hath also been my abode. Thou art truly my sister. Amiable one,

happily have we passed the days that we have been together. There is

perfect good understanding between us. I ask thy leave to return to my

abode. Therefore, bless me so that my journey may be safe. I must be

remembered by thee, when thou recallest me in connection with topics of

conversation, as one that hath not transgressed virtue. Always attend upon

my preceptor with readiness and singleness of heart.' To all this,

Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to

make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'

"Hearing this, Kacha said, 'I have refused thy request only because thou

art the daughter of my preceptor, and not because thou hast any fault. Nor

hath my preceptor in this respect issued any command. Curse me if it

please thee. I have told thee what the behaviour should be of a Rishi. I

do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou

hast acted under the influence of passion and not from a sense of duty.

Therefore, thy desire will not be fulfilled. No Rishi's son shall ever

accept thy hand in marriage. Thou hast said that my knowledge shall not

bear fruit. Let it be so. But in respect of him it shall bear fruit to

whom I may impart it.'

"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said so

unto Devayani speedily wended his way unto the abode of the chief of the

celestials. Beholding him arrived, the celestials with Indra ahead, having

first worshipped him, spoke unto him as follows, 'Thou hast indeed,

performed an act of great benefit for us. Wonderful hath been thy

achievement! Thy fame shall never die! Thou shall be a sharer with us in

sacrificial offerings.'"

SECTION LXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'The dwellers in heaven became exceedingly glad in

welcoming Kacha who had mastered the wonderful science. And, O bull of

Bharata's race, the celestials then learnt that science from Kacha and

considered their object already achieved. And assembling together, they

spoke unto him of a hundred sacrifices, saying, 'The time hath come for

showing prowess. Slay thy foes, O Purandara!' And thus addressed, Maghavat,

then accompanied by the celestials, set out, saying, 'So be it.' But on

his way he saw a number of damsels. These maidens were sporting in a lake

in the gardens of the Gandharva Chitraratha. Changing himself into wind,

he soon mixed up the garments of those maidens which they had laid on the

bank. A little while after, the maidens, getting up from the water,

approached their garments that had, indeed, got mixed up with one another.

And it so happened that from the intermingled heap, the garments of

Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan,

from ignorance that it was not hers. And, O king, thereupon, between them,

Devayani and Sarmishtha, then ensued a dispute. And Devayani said, 'O

daughter of the Asura (chief), why dost thou take my attire, being, as

thou art, my disciple? As thou art destitute of good behaviour, nothing

good can happen to thee!' Sarmishtha, however, quickly replied, 'Thy

father occupying a lower seat, always adoreth with downcast looks, like a

hired chanter of praises, my father, whether he sitteth at his ease or

reclineth at full length! Thou art the daughter of one that chanteth the

praises of others, of one that accepteth alms. I am the daughter of one

who is adored, of one who bestoweth alms instead of ever accepting them!

Beggar-woman as thou art, thou art free to strike thy breast, to use ill

words, to vow enmity to me, to give way to thy wrath. Acceptress of alms,

thou weepest tears of anger in vain! If so minded, I can harm thee, but

thou canst not. Thou desirest to quarrel. But know thou that I do not

reckon thee as my equal!'

"Vaisampayana continued, 'Hearing these words, Devayani became exceedingly

angry and began to pull at her clothes. Sarmishtha thereupon threw her

into a well and went home. Indeed, the wicked Sarmishtha believing that

Devayani was dead, bent her steps home-wards in a wrathful mood.

"After Sarmishtha had left, Yayati the son of Nahusha soon came to that

spot. The king had been out a-hunting. The couple of horses harnessed to

his car and the other single horse with him were all fatigued. And the

king himself was thirsty. And the son of Nahusha saw a well that was by.

And he saw that it was dry. But in looking down into it, he saw a maiden

who in splendour was like a blazing fire. And beholding her within it, the

blessed king addressed that girl of the complexion of the celestials,

soothing her with sweet words. And he said, 'Who art thou, O fair one, of

nails bright as burnished copper, and with ear-rings decked with celestial

gems? Thou seemest to be greatly perturbed. Why dost thou weep in

affliction? How, indeed, hast thou fallen into this well covered with

creepers and long grass? And, O slender-waisted girl, answer me truly

whose daughter thou art.

"Devayani then replied, 'I am the daughter of Sukra who brings back into

life the Asuras slain by the gods. He doth not know what hath befallen me.

This is my right hand, O king, with nails bright as burnished copper. Thou

art well-born; I ask thee, to take and raise me up! I know thou art of

good behaviour, of great prowess, and of wide fame! It behoveth thee,

therefore, to raise me from this well.'

"Vaisampayana continued, 'King Yayati, learning that she was a Brahmana's

daughter, raised her from that well by catching hold of her right hand.

And the monarch promptly raising her from the pit and squinting to her

tapering thighs, sweetly and courteously returned to his capital.

"When the son of Nahusha had gone away, Devayani of faultless features,

afflicted with grief, then spoke unto her maid, Ghurnika by name, who met

her then. And she said, 'O Ghurnika, go thou quickly and speak to my

father without loss of time of everything as it hath happened. I shall not

now enter the city of Vrishaparvan.'

"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to

the mansion, of the Asura chief, where she saw Kavya and spoke unto him

with her perception dimmed by anger. And she said, 'I tell thee, O great

Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest

by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that his

daughter had been ill-used by Sarmishtha speedily went out with a heavy

heart, seeking her in the woods. And when he found her in the woods, he

clasped her with affection and spoke unto her with voice choked with grief,

'O daughter, the weal or woe that befalleth people is always due to their

own faults. Thou hast therefore some fault, I ween, which hath been

expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not,

listen to me with attention. O, hear that all Sarmishtha, the daughter of

Vrishaparvan, hath said unto me. Really hath she said that thou art only

the hired chanter of the praises of the Asura king! Even thus hath she--

that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened

eyes, these piercing and cruel words, 'Thou art the daughter of one that

ever chanteth for hire the praises of others, of one that asketh for

charities, of one that accepteth alms; whereas I am the daughter of one

that receiveth adorations, of one that giveth, of one that never accepteth

anything as gift!' These have been the words repeatedly spoken unto me by

the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with

anger. If, O father, I am really the daughter of a hired chanter of

praises, of one that accepteth gifts, I must offer my adorations in the

hope of obtaining her grace! Oh, of this I have already told her!'

"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer, of

one that asketh for alms and accepteth gifts. Thou art the daughter of one

that adores none, but of one that is adored by all! Vrishaparvan himself

knoweth it, and Indra, and king Yayati too. That inconceivable Brahma,

that unopposable Godhead, is my strength! The self-create, himself,

gratified by me, hath said that I am for aye the lord of that which is in

all things on Earth or in Heaven! I tell thee truly that it is I who pour

rain for the good of creatures and who nourish the annual plants that

sustain all living things!'

"Vaisampayana continued, 'It was by such sweet words of excellent import

that the father endeavoured to pacify his daughter afflicted with woe and

oppressed by anger.'"

SECTION LXXIX

(Sambhava Parva continued)

"Sukra continued, 'Know, then, O Devayani, that he that mindeth not the

evil speeches of others, conquereth everything! The wise say that he is a

true charioteer who without slackening holdeth tightly the reins of his

horses. He, therefore, is the true man that subdueth, without indulging in

his rising wrath. Know thou, O Devayani, that by him is everything

conquered, who calmly subdueth his rising anger. He is regarded as a man

who by having recourse to forgiveness, shaketh off his rising anger like a

snake casting off its slough. He that suppresseth his anger, he that

regardeth not the evil speeches of others, he that becometh not angry,

though there be cause, certainly acquireth the four objects for which we

live (viz., virtue, profit, desire, and salvation). Between him that

performeth without fatigue sacrifices every month for a hundred years, and

him that never feeleth angry at anything, he that feeleth not wrath is

certainly the higher. Boys and girls, unable to distinguish between right

and wrong, quarrel with each other. The wise never imitate them.' Devayani,

on hearing this speech of her father, said, 'O father, I know, also what

the difference is between anger and forgiveness as regards the power of

each. But when a disciple behaveth disrespectfully, he should never be

forgiven by the preceptor if the latter is really desirous of benefiting

the former. Therefore, I do not desire to live any longer in a country

where evil behaviour is at a premium. The wise man desirous of good,

should not dwell among those sinfully inclined men who always speak ill of

good behaviour and high birth. But there should one live,--indeed, that

hath been said to be the best of dwelling places,--where good behaviour

and purity of birth are known and respected. The cruel words uttered by

Vrishaparvan's daughter burn my heart even as men, desirous of kindling a

fire, burn the dry fuel. I do not think anything more miserable for a man

in the three worlds than to adore one's enemies blessed with good fortune,

himself possessing none. It hath been indeed said by the learned that for

such a man even death would be better.'"

SECTION LXXX

(Sambhava Parva continued)

"Vaisampayana said, 'Then Kavya, the foremost of Bhrigu's line, became

angry himself. And approaching Vrishaparvan where the latter was seated,

began to address him without weighing his words, 'O king,' he said,

'sinful acts do not, like the Earth, bear fruit immediately! But gradually

and secretly do they extirpate their doers. Such fruit visiteth either in

one's own self, one's son, or one's grandson. Sins must bear their fruit.

Like rich food they can never be digested. And because ye slew the

Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with

the precepts of religion, and attentive to his duties, while residing in

my abode, even for this act of slaughter--and for the mal-treatment of my

daughter too, know, O Vrishaparvan, I shall leave thee and thy relatives!

Indeed, O king, for this, I can no longer stay with thee! Dost thou, O

Asura chief, think that I am a raving liar? Thou makest light of thy

offence without seeking to correct it!'.

"Vrishaparvan then said, 'O son of Bhrigu, never have I attributed want of

virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in thee.

Be kind to me! O Bhargava, if, leaving us, thou really goest hence, we

shall then go into the depths of the ocean. Indeed, there is nothing else

for us to do.'

"Sukra then replied, 'Ye Asuras, whether ye go into the depths of the

ocean or fly away to all directions, I care little. I am unable to bear my

daughter's grief. My daughter is ever dear to me. My life dependeth on her.

Seek ye to please her. As Vrihaspati ever seeketh the good of Indra, so do

I always seek thine by my ascetic merits.'

"Vrishaparvan then said, 'O Bhargava, thou art the absolute master of

whatever is possessed by the Asura chiefs in this world-their elephants,

kine and horses, and even my humble self!'

"Sukra then answered, 'If it is true, O great Asura, that I am the lord of

all the wealth of the Asuras, then go and gratify Devayani.'

"Vaisampayana continued, 'when the great Kavya was so addressed by

Vrishaparvan, he then went to Devayani and told her all. Devayani, however,

quickly replied, 'O Bhargava, if thou art truly the lord of the Asura king

himself and of all his wealth, then let the king himself come to me and

say so in my presence.' Vrishaparvan then approached Devayani and told her,

'O Devayani of sweet smiles, whatever thou desirest I am willing to give

thee, however difficult it may be to grant the same.' Devayani answered,

'I desire Sarmishtha with a thousand maids to wait on me! She must also

follow me to where my father may give me away.'

"Vrishaparvan then commanded a maid-servant in attendance on him, saying,

'Go and quickly bring Sarmishtha hither. Let her also accomplish what

Devayani wisheth.'

"Vaisampayana continued, 'The maid-servant then repaired to Sarmishtha and

told her, 'O amiable Sarmishtha, rise and follow me. Accomplish the good

of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the point

of leaving his disciples (the Asuras). O sinless one, thou must do what

Devayani wisheth.' Sarmishtha replied, 'I shall cheerfully do what

Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and

Devayani must not leave the Asuras through my fault.'

"Vaisampayana continued, 'Commanded by her father, then, Sarmishtha,

accompanied by a thousand maidens, soon came, in a palanquin, out of her

father's excellent mansion. And approaching Devayani she said, 'With my

thousand maids, I am thy waiting-maid! And I shall follow thee where thy

father may give thee away.' Devayani replied, 'I am the daughter of one

who chanteth the praises of thy father, and who beggeth and accepteth alms;

thou, on the other hand, art the daughter of one who is adored. How canst

thou be my waiting-maid?'

"Sarmishtha answered, 'One must by all means contribute to the happiness

of one's afflicted relatives. Therefore shall I follow thee wherever thy

father may give thee away.'

"Vaisampayana continued, 'When Sarmishtha thus promised to be Devayani's

waiting-maid the latter, O king, then spoke unto her father thus, 'O best

of all excellent Brahmanas, I am gratified. I shall now enter the Asura

capital! I now know that thy science and power of knowledge are not

futile!'

"Vaisampayana continued, 'That best of Brahmanas, of great reputation,

thus addressed by his daughter, then, entered the Asura capital in the

gladness of his heart. And the Danavas worshipped him with great

reverence.'"

SECTION LXXXI

(Sambhava Parva continued)

Vaisampayana said, 'After some length of time, O best of monarchs,

Devayani of the fairest complexion went into the same woods for purposes

of pleasure. And accompanied by Sarmishtha with her thousand maids she

reached the same spot and began to wander freely. And waited upon by all

those companions she felt supremely happy. And sporting with light hearts,

they began drinking the honey in flowers, eating various kinds of fruit

and biting some. And just at that time, king Yayati, the son of Nahusha,

again came there tired and thirsty, in course of his wanderings, in search

of deer. And the king saw Devayani and Sarmishtha, and those other maidens

also, all decked with celestial ornaments and full of voluptuous languor

in consequence of the flower-honey they drank. And Devayani of sweet

smiles, unrivalled for beauty and possessed of the fairest complexion

amongst them all, was reclining at her ease. And she was waited upon by

Sarmishtha who was gently kneading her feet.

"And Yayati seeing all this, said, 'O amiable ones, I would ask you both

your names and parentage. It seems that these two thousand maids wait on

you two.' Hearing the monarch, Devayani then answered, 'Listen to me, O

best of men. Know that I am the daughter of Sukra, the spiritual guide of

the Asuras. This my companion is my waiting-maid. She attendeth on me

wherever I go. She is Sarmishtha, the daughter of the Asura king

Vrishaparvan.'

"Yayati then asked, 'I am curious to know why is this thy companion of

fair eye-brows, this maiden of the fairest complexion, the daughter of the

Asura chief thy waiting-maid!' Devayani replied, 'O best of king,

everything resulteth from Fate. Knowing this also to be the result of Fate,

wonder not at it. Thy feature and attire are both like a king's. Thy

speech also is fair and correct as that of the Vedas. Tell me thy name,

whence thou art and whose son also.'

"The monarch replied, 'During my vow of Brahmacharya, the whole Vedas

entered my ears. I am known as Yayati, a king's son and myself a king.'

Devayani then enquired, 'O king, what hast thou come here for? Is it to

gather lotuses or to angle or to hunt?' Yayati said, 'O amiable one,

thirsty from the pursuit of deer, I have come hither in search of water. I

am very much fatigued. I await but your commands to leave this spot.'

"Devayani answered, 'With my two thousand damsels and my waiting-maid

Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my

friend and lord.'

"Yayati, thereupon, replied, 'Beautiful one, I do not deserve thee. Thou

art the daughter of Sukra far superior to me. Thy father cannot bestow

thee even on a great king.' To this Devayani replied, 'Brahmanas had

before this been united with the Kshatriyas, and Kshatriyas with Brahmanas.

Thou art the son of a Rishi and thyself a Rishi. Therefore, O son of

Nahusha, marry me.' Yayati, however, replied, 'O thou of the handsomest

features, the four orders have, indeed, sprung from one body. But their

duties and purity are not the same, the Brahmana being truly superior to

all.' Devayani answered, 'This hand of mine hath never been touched before

by any man save thee. Therefore, do I accept thee for my lord. How, indeed,

shall any other man touch my hand which had before been touched by thyself

who art a Rishi?' Yayati then said, 'The wise know that a Brahmana is more

to be avoided than an angry snake of virulent poison, or a blazing fire of

spreading flames.' Devayani then told the monarch, 'O bull amongst men,

why dost thou, indeed, say that Brahmana should be more avoided than an

angry snake of virulent poison or a blazing fire of spreading flames?' The

monarch answered, 'The snake killeth only one. The sharpest weapon slayeth

but a single person. The Brahmana, when angry destroyeth whole cities and

kingdoms! Therefore, O timid one, do I deem a Brahmana as more to be

avoided than either. I cannot hence wed thee, O amiable one, unless thy

father bestoweth thee on me.' Devayani then said, 'Thou art, indeed,

chosen by me. And, O king, it is understood that thou wilt accept me if

my father bestoweth me on thee. Thou needst not fear to accept my poor

self bestowed on thee. Thou dost not, indeed, ask for me.'

"Vaisampayana continued, 'After this, Devayani quickly sent a maidservant

to her father. The maid represented to Sukra everything as it had happened.

And as soon as he had heard all, Bhargava came and saw Yayati. And

beholding Bhargava come, Yayati worshipped and adored that Brahmana, and

stood with joined palms in expectation of his commands.'

"And Devayani then said, 'This O father, is the son of Nahusha. He took

hold of my hand, when I was in distress. I bow to thee. Bestow me upon him.

I shall not wed any other person in the world.' Sukra exclaimed, 'O thou

of splendid courage, thou hast, indeed, been accepted as her lord by this

my dear daughter. I bestow her on thee. Therefore, O son of Nahusha,

accept her as thy wife.'

"Yayati then said, 'I solicit the boon, O Brahmana, that by so doing, the

sin of begetting a half-breed might not touch me.' Sukra, however, assured

him by saying, 'I shall absolve thee from the sin. Ask thou the boon that

thou desirest. Fear not to wed her. I grant thee absolution. Maintain

virtuously thy wife--the slender-waisted Devayani. Transports of happiness

be thine in her company. This other maiden, Vrishaparvan's daughter,

Sarmishtha should ever be regarded by thee. But thou shall not summon her

to thy bed.'

"Vaisampayana continued, 'Thus addressed by Sukra, Yayati then walked

round the Brahmana. And the king then went through the auspicious ceremony

of marriage according to the rites of the scriptures. And having received

from Sukra this rich treasure of the excellent Devayani with Sarmishtha

and those two thousand maidens, and duly honoured also by Sukra himself

and the Asuras, the best of monarchs, then, commanded by the high-souled

Bhargava, returned to his capital with a joyous heart.'"

SECTION LXXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Yayati then, on returning to his capital which was

like unto the city of Indra, entered his inner apartments and established

there his bride Devayani. And the monarch, directed by Devayani,

established Vrishaparvan's daughter Sarmishtha in a mansion especially

erected near the artificial woods of Asokas in his gardens. And the king

surrounded Vrishaparvan's daughter Sarmishtha with a thousand maids and

honoured her by making every arrangement for her food and garments. But it

was with Devayani that the royal son of Nahusha sported like a celestial

for many years in joy and bliss. And when her season came, the fair

Devayani conceived. And she brought forth as her first child a fine boy.

And when a thousand years had passed away, Vrishaparvan's daughter

Sarmishtha having attained to puberty saw that her season had come. She

became anxious and said to herself, 'My season hath arrived. But I have

not yet chosen a husband. O, what hath happened, what should I do? How am

I to obtain the fruition of my wishes? Devayani hath become mother. My

youth is doomed to pass away in vain. Shall I choose him also for my

husband whom Devayani hath chosen? This is, indeed, my resolve: that

monarch should give me a son. Will not the virtuous one grant me a private

interview?'

"Vaisampayana continued, 'While Sarmishtha was thus busy with her thoughts,

the king wandering listlessly came to that very wood of Asokas, and

beholding Sarmishtha before him, stood there in silence. Then Sarmishtha

of sweet smiles seeing the monarch before her with nobody to witness what

might pass, approached him and said with joined palms, 'O son of Nahusha,

no one can behold the ladies that dwell in the inner apartments of Soma,

of Indra, of Vishnu, of Yama, of Varuna, and of thee! Thou knowest, O king,

that I am both handsome and well-born. I solicit thee, O king! My season

hath arrived. See that it goeth not in vain.'

"Yayati answered, 'Well do I know that honour of birth is thine, born as

thou art in the proud race of the Danavas. Thou art also gifted with

beauty. I do not, indeed, see even the speck of a fault in thy feature.

But Usanas commanded me, while I was united with Devayani, that never

should Vrishaparvan's daughter he summoned to my bed.'

"Sarmishtha then said, 'It hath been said, O king, that it is not sinful

to lie on the occasion of a joke, in respect of women sought to be enjoyed,

on occasions of marriage, in peril of immediate death and of the loss of

one's whole fortune. Lying is excusable on these five occasions. O king,

it is not true that he is fallen who speaks not the truth when asked. Both

Devayani and myself have been called hither as companions to serve the

same purpose. When, therefore, thou hadst said that you wouldst confine

thyself to one only amongst as, that was a lie thou hadst spoken.' Yayati

replied, 'A king should ever be a model in the eyes of his people. That

monarch certainly meets with destruction who speaks an untruth. As for

myself, I dare not speak an untruth even if the greatest loss threatens

me!' Sarmishtha answered, 'O monarch, one may look upon her friend's

husband as her own. One's friend's marriage is the same as one's own. Thou

hast been chosen by my friend as her husband. Thou art as much my husband,

therefore.' Yayati then said, 'It is, indeed my vow always to grant what

one asketh. As thou askest me, tell me then what I am to do.' Sarmishtha

then said, 'Absolve me, O king, from sin. Protect my virtue. Becoming a

mother by thee, let me practise the highest virtue in this world. It is

said, O king, that a wife, a slave, and a son can never earn wealth for

themselves. What they earn always belongeth to him who owneth them. I am,

indeed, the slave of Devayani. Thou art Devayani's master and lord. Thou

art, therefore, O king, my master and lord as much as Devayani's! I

solicit thee! O, fulfil my wishes!'

"Vaisampayana continued, 'Thus addressed by Sarmishtha, the monarch was

persuaded into the truth of all she spoke. He therefore, honoured

Sarmishtha by protecting her virtue. And they passed some time together.

And taking affectionate farewell of each other, they then parted, each

returning to whence he or she had come.

"And it came to pass that Sarmishtha of sweet smiles and fair eyebrows

conceived in consequence of that connection of hers with that best of

monarchs. And, O king, that lotus-eyed lady then in due course of time

brought forth a son of the splendour of a celestial child and of eyes

like lotus-petals.'"

SECTION LXXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'When Devayani of sweet smiles heard of the birth of

this child, she became jealous, and O Bharata, Sarmishtha became an object

of her unpleasant reflections. And Devayani, repairing to her, addressed

her thus, 'O thou of fair eye-brows, what sin is this thou hast committed

by yielding to the influence of lust?' Sarmishtha replied, 'A certain

Rishi of virtuous soul and fully conversant with the Vedas came to me.

Capable of granting boons he was solicited by me to grant my wishes that

were based on considerations of virtue. O thou of sweet smiles, I would

not seek the sinful fulfilment of my desires. I tell thee truly that this

child of mine is by that Rishi!' Devayani answered, 'It is all right if

that be the case, O timid one! But if the lineage, name, and family of

that Brahmana be known to thee, I should like to hear them.' Sarmishtha

replied, 'O thou of sweet smiles, in asceticism and energy, that Rishi is

resplendent like the Sun himself. Beholding him, I had not, any need to

make these enquiries--' Devayani then said, 'If this is true, if indeed,

thou hast obtained thy child from such a superior Brahmana, then, O

Sarmishtha, I have no cause of anger.'

"Vaisampayana continued, 'Having thus talked and laughed with each other,

they separated, Devayani returning to the palace with the knowledge

imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani

two sons called Yadu and Turvasu, who were like Indra and Vishnu. And

Sarmishtha, the daughter of Vrishaparvan, became through the royal sage

the mother of three sons in all, named Drahyu, Anu, and Puru.

"And, O king, it so came to pass that one day Devayani of sweet smiles,

by Yayati, went into a solitary part of the woods, (in the king's

extensive park). And there she saw three children of celestial beauty

playing with perfect trustfulness. And Devayani asked in surprise, 'Whose

children are they, O king, who are so handsome and so like unto the

children of the celestials? In splendour and beauty they are like thee, I

should think.'

"Vaisampayana continued, 'And Devayani without waiting for a reply from

the king, asked the children themselves, 'Ye children, what is your

lineage? Who is your father? Answer me truly. I desire to know all.' Those

children then pointed at the king (with their forefingers) and spoke of

Sarmishtha as their mother.

"And having so said, the children approached the king to clasp his knees.

But the king dared not caress them in the presence of Devayani. The boys

then left the place, and made towards their mother, weeping in grief. And

the king, at this conduct of the boys, became very much abashed. But

Devayani, marking the affection of the children for the king learnt the

secret and addressing Sarmishtha, said, 'How hast thou dared to do me an

injury, being, as thou art, dependent on me? Dost thou not fear to have

recourse once more to that Asura custom of thine?'

"Sarmishtha said, 'O thou of sweet smiles, all that I told thee of a Rishi

is perfectly true. I have acted rightly and according to the precepts of

virtue, and therefore, do I not fear thee. When thou hadst chosen the king

for thy husband, I, too, chose him as mine. O beautiful one, a friend's

husband is, according to usage, one's own husband as well. Thou art the

daughter of a Brahmana and, therefore, deservest my worship and regard.

But dost thou not know that this royal sage is held by me in greater

esteem still?'

"Vaisampayana said, 'Devayani then, hearing those words of hers, exclaimed,

O king, thus, 'Thou hast wronged me, O monarch! I shall not live here any

longer.' And saying this, she quickly rose, with tearful eyes, to go to

her father. And the king was grieved to see her thus, and alarmed greatly,

followed in her foot-steps, endeavouring to appease her wrath. But

Devayani, with eyes red with anger, would not desist. Speaking not a word

to the king, with eyes bathed in tears, she soon reached the side of her

father Usanas, the son of Kavi. And beholding her father, she stood before

him, after due salutations. And Yayati also, immediately after, saluted

and worshipped Bhargava.'

"And Devayani said, 'O father, virtue hath been vanquished by vice. The

low have risen, and the high have fallen. I have been offended again by

Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten

upon her by this king Yayati. But, O father, being luckless I have got

only two sons! O son of Bhrigu, this king is renowned for his knowledge of

the precepts of religion. But, O Kavya, I tell thee that he hath deviated

from the path of rectitude.'

"Sukra, hearing all this, said, 'O monarch, since thou hast made vice thy

beloved pursuit, though fully acquainted with the precepts of religion,

invincible decrepitude shall paralyse thee!' Yayati answered, 'Adorable

one, I was solicited by the daughter of the Danava king to fructify her

season. I did it from a sense of virtue and not from other motives. That

male person, who being solicited by a woman in her season doth not grant

her wishes, is called, O Brahmana, by those conversant with the Vedas, a

slayer of the embryo. He who, solicited in secret by a woman full of

desire and in season, goeth not in unto her, loseth virtue and is called

by the learned a killer of the embryo, O son of Bhrigu, for these reasons,

and anxious to avoid sin, I went into Sarmishtha.' Sukra then replied,

'Thou art dependent on me. Thou shouldst have awaited my command. Having

acted falsely in the matter of thy duty, O son of Nahusha, thou hast been

guilty of the sin of theft.'

"Vaisampayana continued, 'Yayati, the son of Nahusha, thus cursed by the

angry Usanas, was then divested of his youth and immediately overcome by

decrepitude. And Yayati said, 'O son of Bhrigu, I have not yet been

satiated with youth or with Devayani. Therefore, O Brahmana, be graceful

unto me so that decrepitude might not touch me.' Sukra then answered, 'I

never speak an untruth. Even now, O king, art thou attacked by decrepitude.

But if thou likest, thou art competent to transfer this thy decrepitude to

another.' Yayati said, 'O Brahmana, let it be commanded by thee that that

son of mine who giveth me his youth shall enjoy my kingdom, and shall

achieve both virtue and fame.' Sukra replied, 'O son of Nahusha, thinking

of me thou mayst transfer this thy decrepitude to whomsoever thou likest.

That son who shall give thee his youth shall become thy successor to the

throne. He shall also have long life, wide fame, and numerous progeny!'"

SECTION LXXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'Yayati, then, overcome with decrepitude, returned to

his capital and summoning his eldest son Yadu who was also the most

accomplished, addressed him thus, 'Dear child, from the curse of Kavya

called also Usanas, decrepitude and wrinkles and whiteness of hair have

come over me. But I have not been gratified yet with the enjoyment of

youth. Do thou, O Yadu, take this my weakness along with my decrepitude. I

shall enjoy with thy youth. And when a full thousand years will have

elapsed, returning to thee thy youth, I shall take back my weakness with

this decrepitude!'

"Yadu replied, 'There are innumerable inconveniences in decrepitude, in

respect of drinking and eating. Therefore, O king, I shall not take thy

decrepitude. This is, indeed, my determination. White hair on the head,

cheerlessness and relaxation of the nerves, wrinkles all over the body,

deformities, weakness of the limbs, emaciation, incapacity to work, defeat

at the hands of friends and companions--these are the consequences of

decrepitude. Therefore, O king, I desire not to take it. O king, thou hast

many sons some of whom are dearer to thee. Thou art acquainted with the

precepts of virtue. Ask some other son of thine to take thy decrepitude.

"Yayati replied, 'Thou art sprung from my heart, O son, but thou givest me

not thy youth. Therefore, thy children shall never be kings.' And he

continued, addressing another son of his, 'O Turvasu, take thou this

weakness of mine along with my decrepitude. With thy youth, O son, I like

to enjoy the pleasure of life. After the lapse of a full thousand years I

shall give back to thee thy youth, and take back from thee my weakness and

decrepitude.'

"Turvasu replied, 'I do not like decrepitude, O father, it takes away all

appetites and enjoyments, strength and beauty of person, intellect, and

even life.' Yayati said to him, 'Thou art sprung from my heart, O son! But

thou givest me not thy youth! Therefore, O Turvasu, thy race shall be

extinct. Wretch, thou shall be the king of those whose practices and

precepts are impure, amongst whom men of inferior blood procreate children

upon women of blue blood, who live on meat, who are mean, who hesitate not

to appropriate the wives of their superiors, whose practices are those of

birds and beasts, who are sinful, and non-Aryan.'

"Vaisampayana said, 'Yayati, having thus cursed his son Turvasu, then,

addressed Sarmishtha's son Drahyu thus, 'O Drahyu, take thou for a

thousand years my decrepitude destructive of complexion and personal

beauty and give me thy youth. When a thousand years have passed away, I

shall return thee thy youth and take back my own weakness, and

decrepitude.' To this Drahyu replied, 'O king, one that is decrepit can

never enjoy elephants and cars and horses and women. Even his voice

becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.'

Yayati said to him, 'Thou art sprung from my heart, O son! But thou

refusest to give me thy youth. Therefore, thy most cherished desires

shall never be fulfilled. Thou shalt be king only in name, of that

region where there are no roads for (the passage of) horses and cars

and elephants, and good vehicles, and asses, and goats and bullocks,

and palanquins; where there is swimming only by rafts and floats.'

Yayati next addressed Anu and said, 'O Anu, take my weakness and

decrepitude. I shall with thy youth enjoy the pleasures of life for a

thousand years.' To this Anu replied, 'Those that are decrepit always

eat like children and are always impure. They cannot pour libations

upon fire in proper times. Therefore, I do not like to take thy

decrepitude.' Yayati said to him, 'Thou art sprung from my heart, thou

givest not thy youth. Thou findest so many faults in decrepitude.

Therefore, decrepitude shall overcome thee! And, O Anu, thy progeny also

as soon as they attain to youth, shall die. And thou shalt also not be

able to perform sacrifices before fire.'

"Yayati at last turned to his youngest child, Puru, and addressing him

said, 'Thou art, O Puru, my youngest son! But thou shall be the first of

all! Decrepitude, wrinkles, and whiteness of hair have come over me in

consequence of the curse of Kavya called also Usanas. I have not yet

however, been satiated with my youth. O Puru, take thou this my weakness

and decrepitude! With thy youth I shall enjoy for some years the pleasures

of life. And when a thousand years have passed away, I shall give back to

thee thy youth and take back my own decrepitude.'

"Vaisampayana said, 'Thus addressed by the king, Puru answered with

humility, 'I shall do, O monarch, as thou bidest me. I shall take, O king,

thy weakness and decrepitude. Take thou my youth and enjoy as thou listest

the pleasures of life. Covered with thy decrepitude and becoming old, I

shall, as thou commandest, continue to live, giving thee my youth.' Yayati

then said, 'O Puru, I have been gratified with thee. And being gratified,

I tell thee that the people in thy kingdom shall have all their desires

fulfilled.'

"And having said this, the great ascetic Yayati, then thinking of Kavya,

transferred his decrepitude unto the body of the high-souled Puru.'"

SECTION LXXXV

(Sambhava Parva continued)

"Vaisampayana said, 'The excellent monarch Yayati, the son of Nahusha,

having received Puru's youth, became exceedingly gratified. And with it he

once more began to indulge in his favourite pursuits to the full extent of

his desires and to the limit of his powers, according to seasons, so as to

derive the greatest pleasure therefrom. And, O king, in nothing that he

did, he acted against the precepts of his religion as behoved him well. He

gratified the gods by his sacrifices; the pitris, by Sraddhas; the poor,

by his charities; all excellent Brahmanas, by fulfilling their desires;

all persons entitled to the rites of hospitality, with food and drink; the

Vaisyas, by protection; and the Sudras, by kindness. And the king

repressed all criminals by proper punishments. And Yayati, gratifying all

sections of his subjects, protected them virtuously like another Indra.

And the monarch possessed of the prowess of a lion, with youth and every

object of enjoyment under control, enjoyed unlimited happiness without

transgressing the precepts of religion. And the king became very happy in

thus being able to enjoy all the excellent objects of his desires. And he

was only sorry when he thought that those thousand years would come to an

end. And having obtained youth for a thousand years, the king acquainted

with the mysteries of time, and watching proper Kalas and Kashthas sported

with (the celestial damsel) Viswachi, sometimes in the beautiful garden of

Indra, sometimes in Alaka (the city of Kuvera), and sometimes on the

summit of the mountain Meru on the north. And when the virtuous monarch

saw that the thousand years were full, he summoned his son, Puru, and

addressed him thus, 'O oppressor of foes, with thy youth, O son, I have

enjoyed the pleasures of life, each according to its season to the full

extent of my desires, to the limit of my powers. Our desires, however, are

never gratified by indulgence. On the other hand, with indulgence, they

only flame up like fire with libations of sacrificial butter. If a single

person were owner of everything on Earth--all her yields of paddy and

barley, her silver, gold, and gems, her animals and women, he would not

still be content. Thirst of enjoyment, therefore, should be given up.

Indeed, true happiness belongeth to them that have cast off their thirst

for worldly objects--a thirst which is difficult to be thrown off by the

wicked and the sinful, which faileth not with the failing life, and which

is truly the fatal disease of man. My heart hath for a full thousand years

been fixed upon the objects of desires. My thirst for these, however,

increaseth day by day without abating. Therefore, I shall cast it off, and

fixing my mind on Brahma I shall pass the rest of my days with the

innocent deer in the forest peacefully and with no heart for any worldly

objects. And O Puru, I have been exceedingly gratified with thee!

Prosperity be thine! Receive back this thy youth! Receive thou also my

kingdom. Thou art, indeed, that son of mine who has done me the greatest

services.'

"Vaisampayana continued, 'Then Yayati, the son of Nahusha, received back

his decrepitude. And his son Puru received back his own youth. And Yayati

was desirous of installing Puru, his youngest son, on the throne. But the

four orders, with the Brahmanas at their head, then addressed the monarch

thus, 'O king, how shall thou bestow thy kingdom on Puru, passing over thy

eldest son Yadu born of Devayani, and, therefore, the grandson of the

great Sukra? Indeed, Yadu is thy eldest son; after him hath been born

Turvasu; and of Sarmishtha's sons, the first is Drahyu, then Anu and then

Puru. How doth the youngest deserve the throne, passing all his elder

brothers over? This we represent to thee! O, conform to virtuous

practice.'

"Yayati then said, 'Ye four orders with Brahmanas at their head, hear my

words as to why my kingdom should not be given to my eldest son. My

commands have been disobeyed by my eldest son, Yadu. The wise say that he

is no son who disobeyeth his father. That son, however, who doth the

bidding of his parents, who seeketh their good, who is agreeable to them,

is indeed, the best of sons. I have been disregarded by Yadu and by

Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By

Puru alone hath my word been obeyed. By him have I been much regarded.

Therefore, the youngest shall be my heir. He took my decrepitude. Indeed,

Puru is my friend. He did what was so agreeable to me. It hath also been

commanded by Sukra himself, the son of Kavi, that, that son of mine who

should obey me will become king after me and bring the whole Earth under

his sway. I, therefore, beseech thee, let Puru be installed on the

throne.'

"The people then said, 'True it is, O king, that, that son who is

accomplished and who seeketh the good of his parents, deserveth prosperity

even if he be the youngest. Therefore, doth Puru, who hath done the good,

deserve the crown. And as Sukra himself hath commanded it, we have nothing

to say to it.'

"Vaisampayana continued., 'The son of Nahusha, thus addressed by the

contented people, then installed his son, Puru, on the throne. And having

bestowed his kingdom on Puru, the monarch performed the initiatory

ceremonies for retiring into the woods. And soon after he left his capital,

followed by Brahmanas and ascetics.

"The sons of Yadu are known by the name of the Yadavas: while those of

Turvasu have come to be called the Yavanas. And the sons of Drahyu are the

Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however,

are the Pauravas, amongst whom, O monarch, thou art born, in order to rule

for a thousand years with thy passions under complete control.'"

SECTION LXXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'King Yayati, the son of Nahusha, having thus

installed his dear son on the throne, became exceedingly happy, and

entered into the woods to lead the life of a hermit. And having lived for

some time into forest in the company of Brahmanas, observing many rigid

vows, eating fruits and roots, patiently bearing privations of all sorts,

the monarch at last ascended to heaven. And having ascended to heaven he

lived there in bliss. But soon, however, he was hurled down by Indra. And

it hath been heard by me, O king, that, though hurled from heaven, Yayati,

without reaching the surface of the Earth, stayed in the firmament. I have

heard that some time after he again entered the region of the celestials

in company with Vasuman, Ashtaka, Pratarddana, and Sivi.'

"Janamejaya said, 'I desire to hear from thee in detail why Yayati, having

first obtained admission into heaven, was hurled therefrom, and why also

he gained re-admittance. Let all this, O Brahmana, be narrated by thee in

the presence of these regenerate sages. Yayati, lord of Earth, was, indeed,

like the chief of the celestials. The progenitor of the extensive race of

the Kurus, he was of the splendour of the Sun. I desire to hear in full

the story of his life both in heaven and on Earth, as he was illustrious,

and of world-wide celebrity and of wonderful achievements.'

"Vaisampayana said, 'Indeed, I shall recite to thee the excellent story of

Yayati's adventures on Earth and in heaven. That story is sacred and

destroyeth the sins of those that hear it.

"King Yayati, the son of Nahusha, having installed his youngest son, Puru,

on the throne after casting his sons with Yadu for their eldest amongst

the Mlechchhas, entered the forest to lead the life of a hermit. And the

king eating fruits and roots lived for some time in the forest. Having his

mind and passions under complete control, the king gratified by sacrifices

the Pitris and the gods. And he poured libations of clarified butter upon

the fire according to the rites prescribed for those leading the

Vanaprastha mode of life. And the illustrious one entertained guests and

strangers with the fruit of the forest and clarified butter, while he

himself supported life by gleaning scattered corn seeds. And the king led

this sort of life for a full thousand years. And observing the vow of

silence and with mind under complete control he passed one full year,

living upon air alone and without sleep. And he passed another year

practising the severest austerities in the midst of four fires around and

the Sun overhead. And, living upon air alone, he stood erect upon one leg

for six months. And the king of sacred deeds ascended to heaven, covering

heaven as well as the Earth (with the fame of his achievements).'"

SECTION LXXXVII

(Sambhava Parva continued)

"Vaisampayana said, 'While that king of kings dwelt in heaven--the home of

the celestials, he was reverenced by the gods, the Sadhyas, the Maruts,

and the Vasus. Of sacred deeds, and mind under complete control, the

monarch used to repair now and then from the abode of the celestials unto

the region of Brahman. And it hath been heard by me that he dwelt for a

long time in heaven.

"One day that best of kings, Yayati, went to Indra and there in course of

conversation the lord of Earth was asked by Indra as follows:

'What didst thou say, O king, when thy son Puru took thy decrepitude on

Earth and when thou gavest him thy kingdom?'

"Yayati answered, 'I told him that the whole country between the rivers

Ganga and Yamuna was his. That is, indeed, the central region of the Earth,

while the out-lying regions are to be the dominions of thy brothers. I

also told him that those without anger were ever superior to those under

its sway, those disposed to forgive were ever superior to the unforgiving.

Man is superior to the lower animals. Among men again the learned are

superior to the un-learned. If wronged, thou shouldst not wrong in return.

One's wrath, if disregarded, burneth one's own self; but he that regardeth

it not taketh away all the virtues of him that exhibiteh it. Never

shouldst thou pain others by cruel speeches. Never subdue thy foes by

despicable means; and never utter such scorching and sinful words as may

torture others. He that pricketh as if with thorns men by means of hard

and cruel words, thou must know, ever carrieth in his mouth the Rakshasas.

Prosperity and luck fly away at his very sight. Thou shouldst ever keep

the virtuous before thee as thy models; thou shouldst ever with

retrospective eye compare thy acts with those of the virtuous; thou

shouldst ever disregard the hard words of the wicked. Thou shouldst ever

make the conduct of the wise the model upon which thou art to act thyself.

The man hurt by the arrows of cruel speech hurled from one's lips, weepeth

day and night. Indeed, these strike at the core of the body. Therefore the

wise never fling these arrows at others. There is nothing in the three

worlds by which thou canst worship and adore the deities better than by

kindness, friendship, charity and sweet speeches unto all. Therefore,

shouldst thou always utter words that soothe, and not those that scorch.

And thou shouldst regard those that deserve, thy regards, and shouldst

always give but never beg!"'

SECTION LXXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'After this Indra again asked Yayati, 'Thou didst

retire into the woods, O king, after accomplishing all thy duties. O

Yayati, son of Nahusha, I would ask thee to whom thou art equal in ascetic

austerities.' Yayati answered, 'O Vasava, I do not, in the matter of

ascetic austerities, behold my equal among men, the celestials, the

Gandharvas, and the great Rishis.' Indra then said, 'O monarch, because

thou disregardest those that are thy superiors, thy equals, and even thy

inferiors, without, in fact, knowing their real merits, thy virtues have

suffered diminution and thou must fall from heaven.' Yayati then said, 'O

Sakra, if, indeed, my virtues have really sustained diminution and I must

on that account fall down from heaven, I desire, O chief of the celestials,

that I may at least fall among the virtuous and the honest.' Indra replied,

'O king, thou shall fall among those that are virtuous and wise, and thou

shall acquire also much renown. And after this experience of thine, O

Yayati, never again disregard those that are thy superiors or even thy

equals.'

"Vaisampayana continued, 'Upon this, Yayati fell from the region of the

celestials. And as he was falling, he was beheld by that foremost of royal

sages, viz., Ashtaka, the protector of his own religion. Ashtaka beholding

him, enquired, 'Who art thou, O youth of a beauty equal to that of Indra,

in splendour blazing as the fire, thus falling from on high? Art thou that

foremost of sky-ranging bodies--the sun--emerging from, dark masses of

clouds? Beholding thee falling from the solar course, possessed of

immeasurable energy and the splendour of fire or the sun, every one is

curious as to what it is that is so falling, and is, besides, deprived of

consciousness! Beholding thee in the path of the celestials, possessed of

energy like that of Sakra, or Surya, or Vishnu, we have approached thee to

ascertain the truth. If thou hast first asked us who we were, we would

never have been guilty of the incivility of asking thee first. We now ask

thee who thou art and why thou approachest hither. Let thy fears be

dispelled; let thy woes and afflictions cease. Thou art now in the

presence of the virtuous and the wise. Even Sakra himself--the slayer of

Vala--cannot here do thee any injury. O thou of the prowess of the chief

of the celestials, the wise and the virtuous are the support of their

brethren in grief. Here there are none but the wise and virtuous like thee

assembled together. Therefore, stay thou here in peace. Fire alone hath

power to give heat. The Earth alone hath power to infuse life into the

seed. The sun alone hath power to illuminate everything. So the guest

alone hath power to command the virtuous and the wise.'"

SECTION LXXXIX

(Sambhava Parva continued)

"Yayati said, 'I am Yayati, the son of Nahusha and the father of Puru.

Cast off from the region of the celestials and of Siddhas and Rishis for

having disregarded every creature, I am falling down, my righteousness

having sustained diminution. In years I am older than you; therefore, I

have not saluted you first. Indeed, the Brahmanas always reverence him who

is older in years or superior in learning or in ascetic merit.'

"Ashtaka then replied, 'Thou sayest, O monarch, that he who is older in

years is worthy of regard. But it is said that he is truly worthy of

worship who is superior in learning and ascetic merit.'

"Yayati replied to this, 'It is said that sin destroyeth the merits of

four virtuous acts. Vanity containeth the element of that which leadeth to

hell. The virtuous never follow in the footsteps of the vicious. They act

in such a way that their religious merit always increaseth. I myself had

great religious merit, but all that, however, is gone. I will scarcely be

able to regain it even by my best exertions. Beholding my fate, he that is

bent upon (achieving) his own good, will certainly suppress vanity. He who

having acquired great performeth meritorious sacrifices, who having

acquired all kinds of learning remaineth humble, and who having studied

the entire Vedas devoteth himself to asceticism with a heart withdrawn

from all mundane enjoyments, goeth to heaven. None should exult in having

acquired great wealth. None should be vain of having studied the entire

Vedas. In the world men are of different dispositions. Destiny is supreme.

Both power and exertion are all fruitless. Knowing Destiny to be all-

powerful, the wise, whatever their portions may be, should neither exult

nor boast. When creatures know that their weal and woe are dependent on

Destiny and not on their own exertion or power, they should neither grieve

nor exult, remembering that Destiny is all powerful. The wise should ever

live contented, neither grieving at woe nor exulting at weal. When Destiny

is supreme, both grief and exultation are one. O Ashtaka, I never suffer

myself to be overcome by fear, nor do I ever entertain grief, knowing for

certain that I shall be in the world what the great disposer of all hath

ordained. Insects and worms, all oviparous creatures, vegetable

existences, all crawling animals, vermin, the fish in the water, stones,

grass, wood--in fact, all created things, when they are freed from the

effects of their acts, are united with the Supreme Soul. Happiness and

misery are both transient. Therefore, O Ashtaka, why should I grieve? We

can never know how we are to act in order to avoid misery. Therefore,

none should grieve for misery.'

"Possessed of every virtue, king Yayati who was the maternal grandfather

of Ashtaka, while staying in the welkin, at the conclusion of his speech,

was again questioned by Ashtaka. The latter said, 'O king of kings, tell

me, in detail, of all those regions that thou hast visited and enjoyed, as

well as the period for which thou hast enjoyed each. Thou speakest of the

precepts of religion even like the clever masters acquainted with the acts

and sayings of great beings!' Yayati replied, 'I was a great king on Earth,

owning the whole world for my dominion. Leaving it, I acquired by dint of

religious merit many high regions. There I dwelt for a full thousand years,

and then I attained to a very high region the abode of Indra, of

extraordinary beauty having a thousand gates, and extending over a hundred

yojanas all round. There too, I dwelt a full thousand years and then

attained to a higher region still. That is the region of perfect beatitude,

where decay never exists, the region, viz., that of the Creator and the

Lord of Earth, so difficult of attainment. There also I dwelt for a full

thousand years, and then attained to another very high region viz., that

of the god of gods (Vishnu) where, too, I had lived in happiness. Indeed,

I dwelt in various regions, adored by all the celestials, and possessed of

prowess and splendour equal unto those of the celestials themselves.

Capable of assuming any form at will, I lived for a million years in the

gardens of Nandana sporting with the Apsaras and beholding numberless

beautiful trees clad in flowery vesture and sending forth delicious

perfume all round. And after many, many years had elapsed, while still

residing there in enjoyment of perfect beatitude, the celestial messenger

of grim visage, one day, in a loud and deep voice, thrice shouted to me--

Ruined! Ruined! Ruined!--O lion among kings, this much do I remember. I

was then fallen from Nandana, my religious merits gone! I heard in the

skies, O king, the voices of the celestials exclaiming in grief,--Alas!

What a misfortune! Yayati, with his religious merits destroyed, though

virtuous and of sacred deeds, is falling!--And as I was falling, I asked

them loudly, 'Where, ye celestials, are those wise ones amongst whom I am

to fall?' They pointed out to me this sacred sacrificial region belonging

to you. Beholding the curls of smoke blackening the atmosphere and

smelling the perfume of clarified butter poured incessantly upon fire, and

guided thereby, I am approaching this region of yours, glad at heart that

I come amongst you.'"

SECTION XC

(Sambhava Parva continued)

"Ashtaka said, 'Capable of assuming any form at will, thou hast lived for

a million years in the gardens of Nandana. For what cause, O foremost of

those that flourished in the Krita age, hast thou been compelled to leave

that region and come hither?' Yayati answered, 'As kinsmen, friends, and

relatives forsake, in this world, those whose wealth disappears so, in the

other world, the celestials with Indra as their chief, forsake him who

hath lost his righteousness.' Ashtaka said, 'I am extremely anxious to

know how in the other world men can lose virtue. Tell me also, O king,

what regions are attainable by what courses of action. Thou art acquainted,

I know, with the acts and sayings of great beings.'

"Yayati answered, 'O pious one, they that speak of their own merits are

doomed to suffer the hell called Bhauma. Though really emaciated and lean,

they appear to grow on Earth (in the shape of their sons and grandsons)

only to become food for vultures, dogs, and jackals. Therefore, O king,

this highly censurable and wicked vice should be repressed. I have now, O

king, told thee all. Tell me what more I shall say.'

"Ashtaka said, 'When life is destroyed with age, vultures, peacocks,

insects, and worms eat up the human body. Where doth man then reside? How

doth he also come back to life? I have never heard of any hell called

Bhauma on Earth!'

"Yayati answered, 'After the dissolution of the body, man, according to

his acts, re-entereth the womb of his mother and stayeth there in an

indistinct form, and soon after assuming a distinct and visible shape

reappeareth in the world and walketh on its surface. This is that Earth-

hell (Bhauma) where he falleth, for he beholdeth not the termination of

his existence and acteth not towards his emancipation. Some dwell for

sixty thousand years, some, for eighty thousand years in heaven, and then

they fall. And as they fall, they are attacked by certain Rakshasas in the

form of sons, grandsons, and other relatives, that withdraw their hearts

from acting for their own emancipation.'

"Ashtaka asked, 'For what sin are beings, when they fall from heaven,

attacked by these fierce and sharp-toothed Rakshasas? Why are they not

reduced to annihilation? How do they again enter the womb, furnished with

senses?'

"Yayati answered, 'After falling from heaven, the being becometh a subtile

substance living in water. This water becometh the semen whence is the

seed of vitality. Thence entering the mother's womb in the womanly season,

it developeth into the embryo and next into visible life like the fruit

from the flower. Entering trees, plants, and other vegetable substances,

water, air, earth, and space, that same watery seed of life assumeth the

quadrupedal or bipedal form. This is the case with all creatures that you

see.'

"Ashtaka said, 'O tell me, I ask thee because I have my doubts. Doth a

being that hath received a human form enter the womb in its own shape or

in some other? How doth it also acquire its distinct and visible shape,

eyes and ears and consciousness as well? Questioned by me, O, explain it

all! Thou art, O father, one acquainted with the acts and sayings of great

beings.' Yayati answered, 'According to the merits of one's acts, the

being that in a subtile form co-inheres in the seed that is dropped into

the womb is attracted by the atmospheric force for purposes of re-birth.

It then developeth there in course of time; first it becomes the embryo,

and is next provided with the visible physical organism. Coming out of the

womb in due course of time, it becometh conscious of its existence as man,

and with his ears becometh sensible of sound; with his eyes, of colour and

form; with his nose, of scent; with his tongue, of taste; by his whole

body, of touch; and by his mind, of ideas. It is thus, O Ashtaka, that the

gross and visible body developeth from the subtile essence.'

"Ashtaka asked, 'After death, the body is burnt, or otherwise destroyed.

Reduced to nothing upon such dissolution, by what principle is one

revived?' Yayati said, 'O lion among kings, the person that dies assumes a

subtil form; and retaining consciousness of all his acts as in a dream, he

enters some other form with a speed quicker than that of air itself. The

virtuous attain to a superior, and the vicious to an inferior form of

existence. The vicious become worms and insects. I have nothing more to

say, O thou of great and pure soul! I have told thee how beings are born,

after development of embryonic forms, as four-footed, six-footed creatures

and others with more feet. What more wilt thou ask me?'

"Ashtaka said, 'How, O father, do men attain to those superior regions

whence there is no return to earthly life? Is it by asceticism or by

knowledge? How also can one gradually attain to felicitous regions? Asked

by me, O answer it in full.'

"Yayati answered, 'The wise say that for men there are seven gates through

which admission may be gained into Heaven. There are asceticism,

benevolence, tranquillity of mind, self-command, modesty, simplicity, and

kindness to all creatures. The wise also say that a person loseth all

these in consequence of vanity. That man who having acquired knowledge

regardeth himself as learned, and with his learning destroyed the

reputation of others, never attaineth to regions of indestructible

felicity. That knowledge also doth not make its possessor competent to

attain to Brahma. Study, taciturnity, worship before fire, and sacrifices,

these four remove all fear. When, however, these are mixed with vanity,

instead of removing it, they cause fear. The wise should never exult at

(receiving) honours nor should they grieve at insults. For it is the wise

alone that honour the wise; the wicked never act like the virtuous. I have

given away so much--I have performed so many sacrifices,--I have studied

so much,--I have observed these vows,--such vanity is the root of fear.

Therefore, thou must not indulge in such feelings. Those learned men who

accept as their support the unchangeable, inconceivable Brahma alone that

ever showereth blessings on persons virtuous like thee, enjoy perfect

peace here and hereafter.'"

SECTION XCI

(Sambhava Parva continued)

"Ashtaka said, 'Those cognisant of the Vedas differ in opinion as to how

the followers of each of the four modes of life, viz., Grihasthas,

Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in

order to acquire religious merit.'

"Yayati answered, 'These are what a Brahmacharin must do. While dwelling

in the abode of his preceptor, he must receive lessons only when his

preceptor summons him to do so; he must attend to the service of his

preceptor without waiting for the latter's command; he must rise from his

bed before his preceptor riseth, and go to bed after his preceptor hath

gone to bed. He must be humble, must have his passions under complete

control, must be patient, vigilant, and devoted to studies. It is then

only that he can achieve success. It hath been said in the oldest

Upanishad that a grihastha, acquiring wealth by honest means, should

perform sacrifices; he should always give something in charity, should

perform the rites of hospitality unto all arriving at his abode, and

should never use anything without giving a portion thereof to others. A

Muni, without search for woods, depending on his own vigour, should

abstain from all vicious acts, should give away something in charity,

should never inflict pain on any creature. It is then only that he can

achieve success. He, indeed, is a true Bhikshu who doth not support

himself by any manual arts, who possesseth numerous accomplishments, who

hath his passions under complete control, who is unconnected with worldly

concerns, who sleepeth not under the shelter of a householder's roof, who

is without wife, and who going a little way every day, travelleth over a

large extent of the country. A learned man should adopt the Vanaprastha

mode of life after performance of the necessary rites, when he hath been

able to control his appetites for enjoyment and desire of acquiring

valuable possessions. When one dieth in the woods while leading the

Vanaprastha mode of life, he maketh his ancestors and the successors,

numbering ten generations including himself, mix with the Divine essence.'

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

of the silence)?'

"Yayati answered, 'He is, indeed, a Muni who, though dwelling in the woods,

hath an inhabited place near, or who, though dwelling in an inhabited

place, hath the woods near.'

"Ashtaka enquired what is meant by Muni. Yayati replied, 'A Muni

withdrawing himself from all worldly objects liveth in the woods. And

though he might never seek to surround himself with those objects that are

procurable in an inhabited place, he might yet obtain them all by virtue

of his ascetic power. He may truly be said to dwell in the woods having an

inhabited place near to himself. Again a wise man withdrawn from all

earthly objects, might live in a hamlet leading the life of a hermit. He

may never exhibit the pride of family, birth or learning. Clad in the

scantiest robes, he may yet regard himself as attired in the richest

vestments. He may rest content with food just enough for the support of

life. Such a person, though dwelling in an inhabited place, liveth yet in

the woods.

"The person again, who, with passions under complete control, adopteth the

vow of silence, refraining from action and entertaining no desire,

achieveth success. Why shouldst thou not, indeed, reverence the man who

liveth on clean food, who refraineth from ever injuring others, whose

heart is ever pure, who stands in the splendour of ascetic attributes, who

is free from the leaden weight of desire, who abstaineth from injury even

when sanctioned by religion? Emaciated by austerities and reduced in flesh,

marrow and blood, such a one conquereth not only this but the highest

world. And when the Muni sits in yoga meditation, becoming indifferent to

happiness and misery, honour and insult, he then leaveth the world and

enjoyeth communion with Brahma. When the Muni taketh food like wine and

other animals, i. e., without providing for it beforehand and without any

relish (like a sleeping infant feeding on the mother's lap), then like the

all-pervading spirit he becometh identified with the whole universe and

attaineth to salvation.'"

SECTION XCII

(Sambhava Parva continued)

"Ashtaka asked, 'Who amongst these, O king, both exerting constantly like

the Sun and the Moon, first attaineth to communion with Brahma, the

ascetic or the man of knowledge?'

"Yayati answered, 'The wise, with the help of the Vedas and of Knowledge,

having ascertained the visible universe to be illusory, instantly realises

the Supreme Spirit as the sole existent independent essence. While they

that devote themselves to Yoga meditation take time to acquire the same

knowledge, for it is by practice alone that these latter divest themselves

of the consciousness of quality. Hence the wise attain to salvation first.

Then again if the person devoted to Yoga find not sufficient time in one

life to attain success, being led astray by the attractions of the world,

in his next life he is benefited by the progress already achieved, for he

devoteth himself regretfully to the pursuit of success. But the man of

knowledge ever beholdeth the indestructible unity, and, is, therefore,

though steeped in worldly enjoyments, never affected by them at heart.

Therefore, there is nothing to impede his salvation. He, however, who

faileth to attain to knowledge, should yet devote himself to piety as

dependent on action (sacrifices). But he that devoteth himself to such

piety, moved thereto by desire of salvation, can never achieve success.

His sacrifices bear no fruit and partake of the nature of cruelty. Piety

which is dependent on action that proceedeth not from the desire of fruit,

is, in case of such men Yoga itself.'

"Ashtaka said, 'O king, thou lookest like a young man; thou art handsome

and decked with a celestial garland. Thy splendour is great! Whence dost

thou come and where dost thou go? Whose messenger art thou? Art thou going

down into the Earth?'

"Yayati said, 'Fallen from heaven upon the loss of all my religious merits,

I am doomed to enter the Earth-hell. Indeed, I shall go there after I have

finished my discourse with you. Even now the regents of the points of the

universe command me to hasten thither. And, O king, I have obtained it as

a boon from Indra that though fall I must upon the earth, yet I should

fall amidst the wise and the virtuous. Ye are all wise and virtuous that

are assembled here.'

"Ashtaka said, 'Thou art acquainted with everything. I ask thee, O king,

are there any regions for myself to enjoy in heaven or in the firmament?

If there be, then, thou shalt not fall, though falling.'

"Yayati answered, 'O king, there are as many regions for thee to enjoy in

heaven even as the number of kine and horses on Earth with the animals in

the wilderness and on the hills.'

"Ashtaka said, 'If there are worlds for me to enjoy, as fruits of my

religious merits, in heaven, O king, I give them all unto thee. Therefore,

though falling, thou shalt not fall. O, take thou soon all those, wherever

they be, in heaven or in the firmament. Let thy sorrow cease.'

"Yayati answered, 'O best of kings, a Brahma-knowing Brahmana alone can

take in gift, but not one like ourselves. And, O monarch, I myself have

given away to Brahmanas as one should. Let no man who is not a Brahmana

and let not the wife of a learned Brahmana ever live in infamy by

accepting gifts. While on earth, I ever desired to perform virtuous acts.

Having never done so before, how shall I now accept a gift?'

"Pratardana who was amongst them asked, 'O thou of the handsomest form, I

am Pratardana by name. I ask thee if there are any worlds for me to enjoy

as fruits of my religious merits, in heaven or the firmament? Answer me,

thou art acquainted with everything.'

"Yayati said, 'O king, numberless worlds, full of felicity, effulgent like

the solar disc, and where woe can never dwell, await thee. If thou

dwellest in each but for seven days, they would not yet be exhausted.'

"Pratardana said, 'These then I give unto thee. Therefore, though falling,

thou must not fall. Let the worlds that are mine be thine, whether they be

in the firmament or heaven. O, soon take them. Let thy woes cease.'

"Yayati answered, 'O monarch, no king of equal energy should ever desire

to receive as gift the religious merits of another king acquired by Yoga

austerities. And no king who is afflicted with calamity through the fates

should, if wise, act in a censurable way. A king keeping his eye fixed for

ever on virtue should walk along the path of virtue like myself and,

knowing what his duties are, should not act so meanly as thou directest.

When others desirous of acquiring religious merits do not accept gifts,

how can I do what they themselves do not?' On the conclusion of this

speech, that best of kings, Yayati, was then addressed by Vasumat in the

following words."

SECTION XCIII

(Sambhava Parva continued)

"Vasumat said, 'I am Vasumat, the son of Oshadaswa. I would ask thee, O

king, whether there are any worlds for me to enjoy as fruits of my

religious merits, in heaven or the firmament. Thou art, O high-souled one,

acquainted with all holy regions.'

"Yayati answered, 'There are as many regions for thee to enjoy in heaven

as the number of places in the firmament, the Earth and the ten points of

the universe illumined by the Sun.'

"Vasumat then said, 'I give them to thee. Let those regions that are for

me be thine. Therefore, though falling, thou shall not fall. If to accept

them as gift be improper for thee, then, O monarch, buy them for a straw?'

"Yayati answered, 'I do not remember having ever bought and sold anything

unfairly. This has never been done by other kings. How shall I therefore

do it?'

"Vasumat said, 'If buying them, O king, be regarded by thee as improper,

then take them as gift from me. For myself I answer that I will never go

to those regions that are for me. Let them, therefore, be thine.'

"Sivi then addressed the king thus, I am, O king, Sivi by name, the son of

Usinara. O father, are there in the firmament or in heaven any worlds for

me to enjoy? Thou knowest every region that one may enjoy as the fruit of

his religious merit.'

"Yayati said, 'Thou hast never, by speech or in mind, disregarded the

honest and the virtuous that applied to thee. There are infinite worlds

for thee to enjoy in heaven, all blazing like lightning.' Sivi then said,

'If thou regardest their purchase as improper, I give them to thee. Take

them all, O king! I shall never take them, viz., those regions where the

wise never feel the least disquiet.'

Yayati answered, 'O Sivi, thou hast indeed, obtained for thyself,

possessed of the prowess of Indra, infinite worlds. But I do not desire to

enjoy regions given to me by others. Therefore, I accept not thy gift.'

"Ashtaka then said, 'O king, each of us has expressed his desire to give

thee worlds that each of us has acquired by his religious merits. Thou

acceptest not them. But leaving them for thee, we shall descend into the

Earth-hell.'

"Yayati answered, 'Ye all are truth-loving and wise. Give me that which I

deserve. I shall not be able to do what I have never done before.'

"Ashtaka then said, 'Whose are those five golden cars that we see? Do men

that repair to these regions of everlasting bliss ride in them?'

"Yayati answered, 'Those five golden cars displayed in glory, and blazing

as fire, would indeed, carry you to regions of bliss.'

"Ashtaka said, 'O king, ride on those cars thyself and repair to heaven.

We can wait. We follow thee in time.'

"Yayati said, 'We can now all go together. Indeed, all of us have

conquered heaven. Behold, the glorious path to heaven becomes visible."

"Vaisampayana continued, 'Then all those excellent monarchs riding in

those cars set out for heaven for gaining admittance into it, illuminating

the whole firmament by the glory of their virtues.'

"Then Ashtaka, breaking the silence asked, 'I had always thought that

Indra was my especial friend, and that I, of all others, should first

obtain admittance into heaven. But how is it that Usinara's son, Sivi hath

already left us behind?'

"Yayati answered, 'This Usinara's son had given all he possessed for

attaining to the region of Brahman. Therefore, is he the foremost among us.

Besides, Sivi's liberality, asceticism, truth, virtue, modesty,

forgiveness, amiability, desire of performing good acts, have been so

great that none can measure them!'

"Vaisampayana continued, 'After this, Ashtaka, impelled by curiosity,

again asked his maternal grandfather resembling Indra himself, saying, 'O

king, I ask thee, tell me truly, whence thou art, who thou art, and whose

son? Is there any other Brahmana or Kshatriya who hath done what thou

didst on earth?' Yayati answered, 'I tell thee truly, I am Yayati, the son

of Nahusha and the father of Puru. I was lord of all the Earth. Ye are my

relatives; I tell thee truly, I am the maternal grandfather of you all.

Having conquered the whole earth, I gave clothes to Brahmanas and also a

hundred handsome horses fit for sacrificial offering. For such acts of

virtue, the gods became propitious to those that perform them. I also gave

to Brahmanas this whole earth with her horses and elephants and kine and

gold all kinds of wealth, along with a hundred Arbudas of excellent milch

cows. Both the earth and the firmament exist owing to my truth and virtue;

fire yet burneth in the world of men owing to my truth and virtue. Never

hath a word spoken by me been untrue. It is for this that the wise adore

Truth. O Ashtaka, all I have told thee, Pratardana, and Vasumat, is Truth

itself. I know it for certain that the gods and the Rishis and all the

mansions of the blessed are adorable only because of Truth that

characteriseth them all. He that will without malice duly read unto good

Brahmanas his account of our ascension to heaven shall himself attain to

the same worlds with us.'

"Vaisampayana continued, 'It was thus that the illustrious king Yayati of

high achievements, rescued by his collateral descendants, ascended to

heaven, leaving the earth and covering the three worlds with the fame of

his deeds.'"

SECTION XCIV

(Sambhava Parva continued)

"Janamejaya said, 'O adorable one, I desire to hear the histories of those

kings who were descended from Puru. O tell me of each as he was possessed

of prowess and achievements. I have, indeed, heard that in Puru's line

there was not a single one who was wanting in good behaviour and prowess,

or who was without sons. O thou of ascetic wealth, I desire to hear the

histories in detail of those famous monarchs endued with learning and all

accomplishments.'

"Vaisampayana said, 'Asked by thee, I shall tell thee all about the heroic-

kings in Puru's line, all equal unto Indra in prowess, possessing great

affluence and commanding the respect of all for their accomplishments.

"Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa,

all of whom were mighty car-warriors. Amongst them, Pravira was the

perpetuator of the dynasty. Pravira had by his wife Suraseni a son named

Manasyu. And the latter of eyes like lotus-petals had his sway over the

whole Earth bounded by the four seas. And Manasyu had for his wife Sauviri.

And he begat upon her three sons called Sakta, Sahana, and Vagmi. And they

were heroes in battle and mighty car-warriors. The intelligent and

virtuous Kaudraswa begat upon the Apsara Misrakesi ten sons who were all

great bowmen. And they all grew up into heroes, performing numerous

sacrifices in honour of the gods. And they all had sons, were learned in

all branches of knowledge and ever devoted to virtue. They are Richeyu,

and Kaksreyu and Vrikeyu of great prowess; Sthandileyu, and Vaneyu, and

Jaleyu of great fame; Tejeyu of great strength and intelligence; and

Satyeyu of the prowess of Indra; Dharmeyu, and Sannateyu the tenth of the

prowess of the celestials. Amongst them all, Richeyu became the sole

monarch of the whole earth and was known by the name of Anadhrishti. And

in prowess he was like unto Vasava amongst the celestials. And Anadhristi

had a son of the name of Matinara who became a famous and virtuous king

and performed the Rajasuya and the horse-sacrifice. And Matinara had four

sons of immeasurable prowess, viz., Tansu, Mahan, Atiratha, and Druhyu of

immeasurable glory. (Amongst them, Tansu of great prowess became the

perpetrator of Puru's line). And he subjugated the whole earth and

acquired great fame and splendour. And Tansu begat a son of great prowess

named Ilina. And he became the foremost of all conquerors and brought the

whole world under his subjection. And Ilina begat upon his wife Rathantara

five sons with Dushmanta at their head, all equal in might unto the five

elements. They were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O

Janamejaya, the eldest of them, Dushmanta, became king. And Dushmanta had

by his wife Sakuntala an intelligent son named Bharata who became king.

And Bharata gave his name to the race of which he was the founder. And it

is from him that the fame of that dynasty hath spread so wide. And Bharata

begat upon his three wives nine sons in all. But none of them were like

their father and so Bharata was not at all pleased with them. Their

mothers, therefore, became angry and slew them all. The procreation of

children by Bharata, therefore, became vain. The monarch then performed a

great sacrifice and through the grace of Bharadwaja obtained a son named

Bhumanyu. And then Bharata, the great descendant of Puru, regarding

himself as really possessing a son, installed, O foremost one of Bharata's

race, that son as his heir-apparent. And Bhumanyu begat upon his wife,

Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya, Diviratha and

Kichika. The eldest of them all, Suhotra, obtained the throne and

performed many Rajasuyas and horse-sacrifices. And Suhotra brought under

his sway the whole earth surrounded by her belt of seas and full of

elephants, kine and horses, and all her wealth of gems of gold. And the

earth afflicted with the weight of numberless human beings and elephants,

horses, and cats, was, as it were, about to sink. And during the virtuous

reign of Suhotra the surface of the whole earth was dotted all over with

hundreds and thousands, of sacrificial stakes. And the lord of the earth,

Suhotra, begat, upon his wife Aikshaki three sons, viz., Ajamidha, Sumidha,

and Purumidha. The eldest of them, Ajamidha, was the perpetuator of the

royal line. And he begat six sons,--Riksha was born of the womb of Dhumini,

Dushmanta and Parameshthin, of Nili, and Jahnu, Jala and Rupina were born

in that of Kesini. All the tribes of the Panchalas are descended from

Dushmanta and Parameshthin. And the Kushikas are the sons of Jahnu of

immeasurable prowess. And Riksha who was older than both Jala and Rupina

became king. And Riksha begat Samvarana, the perpetuator of the royal line.

And, O king, it hath been heard by us that while Samvarana, the son of

Riksha, was ruling the earth, there happened a great loss of people from

famine, pestilence, drought, and disease. And the Bharata princes were

beaten by the troops of enemies. And the Panchalas setting out to invade

the whole earth with their four kinds of troops soon brought the whole

earth under their sway. And with their ten Akshauhinis the king of the

Panchalas defeated the Bharata prince. Samvarana then with his wife and

ministers, sons and relatives, fled in fear, and took shelter in the

forest on the banks of the Sindhu extending to the foot of the mountains.

There the Bharatas lived for a full thousand years, within their fort. And

after they had lived there a thousand years, one day the illustrious Rishi

Vasishtha approached the exiled Bharatas, who, on going out, saluted the

Rishi and worshipped him by the offer of Arghya. And entertaining him with

reverence, they represented everything unto that illustrious Rishi. And

after he was seated on his seat, the king himself approached the Rishi and

addressed him, saying, 'Be thou our priest, O illustrious one! We will

endeavour to regain our kingdom.' And Vasishtha answered the Bharatas by

saying, 'Om' (the sign of consent). It hath been heard by us that

Vasishtha then installed the Bharata prince in the sovereignty of all the

Kshatriyas on earth, making by virtue of his Mantras this descendant of

Puru the veritable horns of the wild bull or the tusks of the wild

elephants. And the king retook the capital that had been taken away from

him and once more made all monarchs pay tribute to him. The powerful

Samvarana, thus installed once more in the actual sovereignty of the whole

earth, performed many sacrifices at which the presents to the Brahmanas

were great.

"Samvarana begat upon his wife, Tapati, the daughter of Surya, a son named

Kuru. This Kuru was exceedingly virtuous, and therefore, he was installed

on the throne by his people. It is after his name that the field called

Kuru-jangala has become so famous in the world. Devoted to asceticism, he

made that field (Kurukshetra) sacred by practising asceticism there. And

it has been heard by us that Kuru's highly intelligent wife, Vahini,

brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha, Muni

and the celebrated Janamejaya. And Avikshit begat Parikshit the powerful,

Savalaswa, Adhiraja, Viraja, Salmali of great physical strength,

Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these were

born, as the fruit of their pious acts seven mighty car-warriors with

Janamejaya at their head. And unto Parikshit were born sons who were all

acquainted with (the secrets of) religion and profit. And they were named

Kakshasena and Ugrasena, and Chitrasena endued with great energy, and

Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were all

endued with great strength and became celebrated all over the world. And

they were Dhritarashtra who was the eldest, and Pandu and Valhika, and

Nishadha endued with great energy, and then the mighty Jamvunada, and then

Kundodara and Padati and then Vasati the eighth. And they were all

proficient in morality and profit and were kind to all creatures. Among

them Dhritarashtra became king. And Dhritarashtra had eight sons, viz.,

Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and

Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom

three only were famous. They were, O king, Pratipa, Dharmanetra, Sunetra.

Among these three, Pratipa became unrivalled on earth. And, O bull in

Bharata's race, Pratipa begat three sons, viz., Devapi, Santanu, and the

mighty car-warrior Valhika. The eldest Devapi adopted the ascetic course

of life, impelled thereto by the desire of benefiting his brothers. And

the kingdom was obtained by Santanu and the mighty car-warrior Valhika.

"O monarch, besides, there were born in the race of Bharata numberless

other excellent monarchs endued with great energy and like unto the

celestial Rishis themselves in virtue and ascetic power. And so also in

the race of Manu were born many mighty car-warriors like unto the

celestials themselves, who by their number swelled the Aila dynasty into

gigantic proportions.'"

SECTION XCV

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, I have now heard from thee this great

history of my ancestors. I had also heard from thee about the great

monarchs that were born in this line. But I have not been gratified, this

charming account being so short. Therefore, be pleased, O Brahmana, to

recite the delightful narrative just in detail commencing from Manu, the

lord of creation. Who is there that will not be charmed with such an

account, as it is sacred? The fame of these monarchs increased by their

wisdom, virtue, accomplishments, and high character, hath so swelled as to

cover the three worlds. Having listened to the history, sweet as nectar,

of their liberality, prowess, physical strength, mental vigour, energy,

and perseverance, I have not been satiated!'

"Vaisampayana said, 'Hear then, O monarch, as I recite in full the

auspicious account of thy own race just as I had heard it from Dwaipayana

before.

"Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu,

and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and

Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives,

viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of

Vrishaparvan. Here occurs a sloka regarding (Yayati's) descendants,

'Devayani gave birth to Yadu and Turvasu; and Vrishaparvan's daughter,

Sarmishtha gave birth to Druhyu, Anu, and Puru. And the descendants of

Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of

the name of Kausalya, on whom he begat a son named Janamejaya who

performed three horse-sacrifices and a sacrifice called Viswajit. And then

he entered into the woods. And Janamejaya had married Ananta, the daughter

of Madhava, and begat upon her a son called Prachinwat. And the prince was

so called because he had conquered all the eastern countries up to the

very confines of the region where the Sun rises. And Prachinwat married

Asmaki, a daughter of the Yadavas and begat upon her a son named Sanyati.

And Sanyati married Varangi, the daughter of Drishadwata and begat upon

her a son named Ahayanti. And Ahayanti married Bhanumati, the daughter of

Kritavirya and begat upon her a son named Sarvabhauma. And Sarvabhauma

married Sunanda, the daughter of the Kekaya prince, having obtained her by

force. And he begat upon her a son named Jayatsena, who married Susrava,

the daughter of the Vidarbha king and begat upon her Avachina. And

Avachina also married another princess of Vidarbha, Maryada by name. And

he begat on her a son named Arihan. And Arihan married Angi and begat on

her Mahabhauma. And Mahabhauma married Suyajna, the daughter of Prasenajit.

And of her was born Ayutanayi. And he was so called because he had

performed a sacrifice at which the fat of an Ayuta (ten thousands) of male

beings was required. And Ayutanayi took for a wife Kama, the daughter of

Prithusravas. And by her was born a son named Akrodhana, who took to wife

Karambha, the daughter of the king of Kalinga. And of her was born

Devatithi, and Devatithi took for his wife Maryada, the princess of Videha.

And of her was born a son named Arihan. And Arihan took to wife Sudeva,

the princess of Anga, and upon her he begat a son named Riksha. And Riksha

married Jwala, the daughter of Takshaka, and he begat upon her a son of

the name of Matinara, who performed on the bank of Saraswati the twelve

years' sacrifice said to be so efficacious. On conclusion of the sacrifice,

Saraswati appeared in person before the king and chose him for husband.

And he begat upon her a son named Tansu. Here occurs a sloka descriptive

of Tansu's descendants.

"Tansu was born of Saraswati by Matinara. And Tansu himself begat a son

named Ilina on his wife, the princess Kalingi.

"Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the

eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra.

And he begat on her a son named Bharata. Here occurs two slokas about

(Dushmanta's) descendants.

"The mother is but the sheath of flesh in which the father begets the son.

Indeed the father himself is the son. Therefore, O Dushmanta, support thy

son and insult not Sakuntala. O god among men, the father himself becoming

the son rescueth himself from hell. Sakuntala hath truly said that thou

art the author of this child's being.

"It is for this (i.e., because the king supported his child after hearing

the above speech of the celestial messenger) that Sakuntala's son came to

be called Bharata (the supported). And Bharata married Sunanda, the

daughter of Sarvasena, the king of Kasi, and begat upon her the son named

Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he

begat upon her a son Suhotra who married Suvarna, the daughter of Ikshvaku.

To her was born a son named Hasti who founded this city, which has,

therefore, been called Hastinapura. And Hasti married Yasodhara, the

princess of Trigarta. And of her was born a son named Vikunthana who took

for a wife Sudeva, the princess of Dasarha. And by her was born a son

named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari,

Visala and Riksha. And he begat on them two thousand and four hundred sons.

But amongst them all, Samvarana became the perpetuator of the dynasty. And

Samvarana took for his wife Tapati, the daughter of Vivaswat. And of her

was born Kuru, who married Subhangi, the princess of Dasarha. And he begat

on her a son named Viduratha, who took to wife Supriya, the daughter of

the Madhavas. And he begat upon her a son named Anaswan. And Anaswan

married Amrita, the daughter of the Madhavas. And of her was born a son

named Parikshit, who took for his wife Suvasa, the daughter of the Vahudas,

and begat upon her a son named Bhimasena. And Bhimasena married Kumari,

the princess of Kekaya and begat upon her Pratisravas whose son was

Pratipa. And Pratipa married Sunanda, the daughter of Sivi, and begat upon

her three sons, viz., Devapi, Santanu and Valhika. And Devapi, while still

a boy, entered the woods as a hermit. And Santanu became king. Here occurs

a sloka in respect of Santanu.

"Those old men that were touched by this monarch not only felt an

indescribable sensation of pleasure but also became restored to youth.

Therefore, this monarch was called Santanu.

"And Santanu married Ganga, who bore him a son Devavrata who was

afterwards called Bhishma. And Bhishma, moved by the desire of doing good

to his father, got him married to Satyavati who was also called Gandhakali.

And in her maidenhood she had a son by Parasara, named Dwaipayana. And

upon her Santanu begat two other sons named Chitrangada and Vichitravirya.

And before they attained to majority, Chitrangada had been slain by the

Gandharvas. But Vichitravirya became king, and married the two daughters

of the king of Kasi, named Amvika and Amvalika. But Vichitravirya died

childless. Then Satyavati began to think as to how the dynasty of

Dushmanta might be perpetuated. Then she recollected the Rishi Dwaipayana.

The latter coming before her, asked, 'What are thy commands?' She said,

'Thy brother Vichitravirya hath gone to heaven childless. Beget virtuous

children for him.' Dwaipayana, consenting to this, begat three children,

viz., Dhritarashtra, Pandu, and Vidura. King Dhritarashtra had a hundred

sons by his wife, Gandhari in consequence of the boon granted by

Dwaipayana. And amongst those hundred sons of Dhritarashtra, four became

celebrated. They are Duryodhana, Duhsasana, Vikarna, and Chitrasena. And

Pandu had two jewels of wives, viz., Kunti, also called Pritha, and Madri.

One day Pandu, while out a-hunting, saw a deer covering its mate. That was

really a Rishi in the form of a deer. Seeing the deer in that attitude, he

killed it with his arrows, before its desire was gratified. Pierced with

the king's arrow, the deer quickly changed its form and became a Rishi,

and said unto Pandu, 'O Pandu, thou art virtuous and acquainted also with

the pleasure derived from the gratification of one's desire. My desire

unsatisfied, thou hast slain me! Therefore, thou also, when so engaged and

before thou art gratified, shalt die!' Pandu, hearing this curse, became

pale, and from that time would not go in unto his wives. And he told them

these words, 'Through my own fault, I have been cursed! But I have heard

that for the childless there are no regions hereafter.' Therefore, he

solicited Kunti to have offspring raised for him. And Kunti said, 'Let it

be.' So she raised up offspring. By Dharma she had Yudhishthira; by Maruta,

Bhima: and by Sakra, Arjuna. And Pandu, well-pleased with her, said, 'This

thy co-wife is also childless. Therefore, cause her also to bear children.'

Kunti saying, 'So be it,' imparted unto Madri the mantra of invocation.

And on Madri were raised by the twin Aswins, the twins Nakula and Sahadeva.

And (one day) Pandu, beholding Madri decked with ornaments, had his desire

kindled. And, as soon as he touched her, he died. Madri ascended the

funeral pyre with her lord. And she said unto Kunti, 'Let these twins of

mine be brought up by thee with affection.' After some time those five

Pandavas were taken by the ascetics of the woods to Hastinapura and there

introduced to Bhishma and Vidura. And after introducing them, the ascetics

disappeared in the very sight of all. And after the conclusion of the

speech of those ascetics, flowers were showered down upon the spot, and

the celestial drums also were beaten in the skies. The Pandavas were then

taken (by Bhishma). They then represented the death of their father and

performed his last honours duly. And as they were brought up there,

Duryodhana became exceedingly jealous of them. And the sinful Duryodhana

acting like Rakshasa tried various means to drive them away. But what must

be can never be frustrated. So all Duryodhana's efforts proved futile.

Then Dhritarashtra sent them, by an act of deception to Varanavata, and

they went there willingly. There an endeavour was made to burn them to

death; but it proved abortive owing to the warning counsels of Vidura.

After that the Pandavas slew Hidimva, and then they went to a town called

Ekachakra. There also they slew a Rakshasa of the name of Vaka and then

went to Panchala. And there obtaining Draupadi for a wife they returned to

Hastinapura. And there they dwelt for some time in peace and begat

children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma; Arjuna,

Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides these,

Yudhishthira, having obtained for his wife Devika, the daughter of

Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a

son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the

daughter of the king of Kasi, offered his own prowess as dower and begat

upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati,

brought away by force Subhadra, the sweet-speeched sister of Vasudeva, and

returned in happiness to Hastinapura. And he begat upon her a son named

Abhimanyu endued with all accomplishments and dear to Vasudeva himself.

And Nakula obtaining for his wife Karenumati, the princess of Chedi, begat

upon her a son named Niramitra. And Sahadeva also married Vijaya, the

daughter of Dyutimat, the king of Madra, obtaining her in a self-choice

ceremony and begat upon her a son named Suhotra. And Bhimasena had some

time before begat upon Hidimva a son named Ghatotkacha. These are the

eleven sons of the Pandavas. Amongst them all, Abhimanyu was the

perpetuator of the family. He married Uttara, the daughter of Virata, who

brought forth a dead child whom Kunti took up on her lap at the command of

Vasudeva who said, 'I will revive this child of six months.' And though

born before time, having been burnt by the fire of Aswatthaman's weapon

and, therefore, deprived of strength and energy he was revived by Vasudeva

and endued with strength, energy and prowess. And after reviving him,

Vasudeva said, 'Because this child hath been born in an extinct race,

therefore, he shall be called Parikshit.' And Parikshit married Madravati,

thy mother, O king, and thou art born to her, O Janamejaya! Thou hast also

begotten two sons on thy wife Vapushtama, named Satanika and Sankukarna.

And Satanika also hath begotten one son named Aswamedhadatta upon the

princess of Videha.

"Thus have I, O king, recited the history of the descendants of Puru and

of the Pandavas. This excellent, virtue-increasing, and sacred history

should ever be listened to by vow-observing Brahmanas, by Kshatriyas

devoted to the practices of their order and ready to protect their

subjects; by Vaisyas with attention, and by Sudras with reverence, whose

chief occupation is to wait upon the three other orders. Brahmanas

conversant in the Vedas and other persons, who with attention and

reverence recite this sacred history or listen to it when recited, conquer

the heavens and attain to the abode of the blessed. They are also always

respected and adored by the gods, Brahamanas, and other men. This holy

history of Bharata hath been composed by the sacred and illustrious Vyasa.

Veda-knowing Brahmanas and other persons who with reverence and without

malice hear it recited, earn great religious merits and conquer the

heavens. Though sinning, they are not disregarded by any one. Here occurs

a sloka, 'This (Bharata) is equal unto the Vedas: it is holy and excellent.

It bestoweth wealth, fame, and life. Therefore, it should be listened to

by men with rapt attention.'"

SECTION XCVI

(Sambhava Parva continued)

"Vaisampayana said, 'There was a king known by the name of Mahabhisha born

in the race of Ikshvaku. He was the lord of all the earth, and was

truthful (in speech) and of true prowess. By a thousand horse-sacrifices

and a hundred Rajasuyas he had gratified the chief of the celestials and

ultimately attained to heaven.

"One day the celestials had assembled together and were worshipping

Brahman. Many royal sages and king Mahabhisha also were present on the

spot. And Ganga, the queen of rivers, also came there to pay her

adorations to the Grandsire. And her garments white as the beams of the

moon was displaced by the action of the wind. And as her person became

exposed, the celestials bent down their heads. But the royal sage

Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for

this cursed by Brahman, who said, 'Wretch, as thou hast forgotten thyself

at the sight of Ganga, thou shalt be re-born on earth. But thou shall

again and again attain to these regions. And she, too, shall be born in

the world of men and shall do thee injuries. But when thy wrath shall be

provoked, thou shalt then be freed from my curse.'

"Vaisampayana continued, 'King Mahabhisha then recollecting all the

monarchs and ascetics on earth, wished to be born as son to Pratipa of

great prowess. And the queen of rivers, too, seeing king Mahabhisha lose

his firmness, went away, thinking of him wishfully. And on her way, she

saw those dwellers in heaven, the Vasus, also pursuing the same path. And

the queen of rivers beholding them in the predicament, asked them, 'Why

look ye so dejected? Ye dwellers in heaven, is everything right with you?'

Those celestials, the Vasus, answered her, saying, 'O queen of rivers, we

have been cursed, for a venial fault, by the illustrious Vasishtha in

anger. The foremost of excellent Rishis, Vasishtha, had been engaged in

his twilight adorations and seated as he was, he could not be seen by us.

We crossed him in ignorance. Therefore, in wrath he hath cursed us, saying,

Be ye born among men!' It is beyond our power to frustrate what hath been

said by that utterance of Brahma. Therefore, O river, thyself becoming a

human female make us the Vasus, thy children. O amiable one, we are

unwilling to enter the womb of any human female.' Thus addressed, the

queen of rivers told them, 'Be it so and asked them, 'On earth, who is

that foremost of men whom ye will make your father?'

"The Vasus replied, 'On earth, unto Pratipa shall be born a son, Santanu,

who will be a king of world-wide fame.' Ganga then said, 'Ye celestials,

that is exactly my wish which ye sinless ones have expressed. I shall,

indeed, do good to that Santanu. That is also your desire as just

expressed.' The Vasus then said, 'It behoveth thee to throw thy children

after birth, into the water, so that, O thou of three courses (celestial,

terrestrial, and subterranean) we may be rescued soon without having to

live on earth for any length of time.' Ganga then answered, 'I shall do

what ye desire. But in order that his intercourse with me may not be

entirely fruitless, provide ye that one son at least may live.' The Vasus

then replied, 'We shall each contribute an eighth part of our respective

energies. With the sum thereof, thou shall have one son according to thy

and his wishes. But this son shall not begat any children on earth.

Therefore, that son of thine endued with great energy, shall be

childless.'

"The Vasus, making this arrangement with Ganga, went away without waiting

to the place they liked.'"

SECTION XCVII

(Sambhava Parva continued)

"Vaisampayana said. 'There was a king of the name of Pratipa, who was kind

to all creatures. He spent many years in ascetic penances at the source of

the river Ganga. The accomplished and lovely Ganga, one day, assuming the

form of a beautiful female, and rising from the waters, made up to the

monarch. The celestial maiden, endued with ravishing beauty, approached

the royal sage engaged in ascetic austerities, and sat upon his right

thigh that was, for manly strength, a veritable Sala tree. When the maiden

of handsome face had so sat upon his lap, the monarch said unto her, 'O

amiable one, what dost thou desire? What shall I do?' The damsel answered,

'I desire thee, O king, for my husband! O foremost one of the Kurus, be

mine! To refuse a woman coming of her own accord is never applauded by the

wise.' Pratipa answered, 'O thou of the fairest complexion, moved by lust,

I never go in unto others' wives or women that are not of my order. This,

indeed, is my virtuous vow.' The maiden rejoined, 'I am not inauspicious

or ugly. I am every way worthy of being enjoyed. I am a celestial maiden

of rare beauty; I desire thee for my husband. Refuse me not, O king.' To

this Pratipa answered, 'I am, O damsel, abstaining from that course to

which thou wouldst incite me. If I break my vow, sin will overwhelm and

kill me. O thou of the fairest complexion, thou hast embraced me, sitting

on my right thigh. But, O timid one, know that this is the seat for

daughters and daughters-in-law. The left lap is for the wife, but thou

hast not accepted that. Therefore, O best of women, I cannot enjoy thee as

an object of desire. Be my daughter-in-law. I accept thee for my son!'

"The damsel then said, 'O virtuous one, let it be as thou sayest. Let me

be united with thy son. From my respect for thee, I shall be a wife of the

celebrated Bharata race. Ye (of the Bharata race) are the refuge of all

the monarchs on earth! I am incapable of numbering the virtues of this

race even within a hundred years. The greatness and goodness of many

celebrated monarchs of this race are limitless. O lord of all, let it be

understood now that when I become thy daughter-in-law, thy son shall not

be able to judge of the propriety of my acts. Living thus with thy son, I

shall do good to him and increase his happiness. And he shall finally

attain to heaven in consequence of the sons I shall bear him, and of his

virtues and good conduct.'

"Vaisampayana continued, 'O king, having said so, the celestial damsel

disappeared then and there. And the king, too, waited for the birth of his

son in order to fulfil his promise.'

"About this time Pratipa, that light of the Kuru race, that bull amongst

Kshatriyas, was engaged, along with his wife, in austerities from desire

of offspring. And when they had grown old, a son was born unto them. This

was no other than Mahabhisha. And the child was called Santanu because he

was born when his father had controlled his passions by ascetic penances.

And the best of Kurus, Santanu, knowing that region of indestructible

bliss can be acquired by one's deeds alone, became devoted to virtue. When

Santanu grew up into a youth, Pratipa addressed him and said, 'Some time

ago, O Santanu, a celestial damsel came to me for thy good. If thou

meetest that fair-complexioned one in secret and if she solicit thee for

children, accept her as thy wife. And, O sinless one, judge not of the

propriety or impropriety of her action and ask not who she is, or whose or

whence, but accept her as thy wife at my command!'" Vaisampayana continued,

"Pratipa, having thus commanded his son Santanu and installed him on his

throne, retired into the woods. And king Santanu endued with great

intelligence and equal unto Indra himself in splendour, became addicted to

hunting and passed much of his time in the woods. And the best of monarchs

always slew deer and buffaloes. And one day, as he was wandering along the

bank of the Ganges, he came upon a region frequented by Siddhas and

Charanas. And there he saw a lovely maiden of blazing beauty and like unto

another Sri herself; of faultless and pearly teeth and decked with

celestial ornaments, and attired in garments of fine texture that

resembled in splendour the filaments of the lotus. And the monarch, on

beholding that damsel, became surprised, and his raptures produced instant

horripilation. With steadfast gaze he seemed to be drinking her charms,

but repeated draughts failed to quench his thirst. The damsel also

beholding the monarch of blazing splendour moving about in great agitation,

was moved herself and experienced an affection for him. She gazed and

gazed and longed to gaze on him evermore. The monarch then in soft words

addressed her and said, 'O slender-waisted one, be thou a goddess or the

daughter of a Danava, be thou of the race of the Gandharvas, or Apsaras,

be thou of the Yakshas or the Nagas, or be thou of human origin, O thou of

celestial beauty, I solicit thee to be my wife!'"

SECTION XCVIII

(Sambhava Parva continued)

"Vaisampayana said, 'The maiden then, hearing those soft and sweet words

of the smiling monarch, and remembering her promise to the Vasus,

addressed the king in reply. Of faultless features, the damsel sending a

thrill of pleasure into the heart by every word she uttered, said, 'O king,

I shall become thy wife and obey thy commands. But, O monarch, thou must

not interfere with me in anything I do, be it agreeable or disagreeable.

Nor shall thou ever address me unkindly. As long as thou shalt behave

kindly I promise to live with thee. But I shall certainly leave thee the

moment thou interferest with me or speakest to me an unkind word.' The

king answered, 'Be it so.' And thereupon the damsel obtaining that

excellent monarch, that foremost one of the Bharata race for her husband,

became highly pleased. And king Santanu also, obtaining her for his wife,

enjoyed to the full the pleasure of her company. And adhering to his

promise, he refrained from asking her anything. And the lord of earth,

Santanu, became exceedingly gratified with her conduct, beauty,

magnanimity, and attention to his comforts. And the goddess Ganga also, of

three courses (celestial, terrestrial, and subterranean) assuming a human

form of superior complexion and endued with celestial beauty, lived

happily as the wife of Santanu, having as the fruit of her virtuous acts,

obtained for her husband, that tiger among kings equal unto Indra himself

in splendour. And she gratified the king by her attractiveness and

affection, by her wiles and love, by her music and dance, and became

herself gratified. And the monarch was so enraptured with his beautiful

wife that months, seasons, and years rolled on without his being conscious

of them. And the king, while thus enjoying himself with his wife, had

eight children born unto him who in beauty were like the very celestials

themselves. But, O Bharata, those children, one after another, as soon as

they were born, were thrown into the river by Ganga who said, 'This is for

thy good.' And the children sank to rise no more. The king, however, could

not be pleased with such conduct. But he spoke not a word about it lest

his wife should leave him. But when the eighth child was born, and when

his wife as before was about to throw it smilingly into the river, the

king with a sorrowful countenance and desirous of saving it from

destruction, addressed her and said, 'Kill it not! Who art thou and whose?

Why dost thou kill thy own children? Murderess of thy sons, the load of

thy sins is great!'" His wife, thus addressed, replied, 'O thou desirous

of offspring, thou hast already become the first of those that have

children. I shall not destroy this child of thine. But according to our

agreement, the period of my stay with thee is at an end. I am Ganga, the

daughter of Jahnu. I am ever worshipped by the great sages; I have lived

with thee so long for accomplishing the purposes of the celestials. The

eight illustrious Vasus endued with great energy had, from Vasishtha's

curse, to assume human forms. On earth, besides thee, there was none else

to deserve the honour of being their begetter. There is no woman also on

earth except one like me, a celestial of human form, to become their

mother. I assumed a human form to bring them forth. Thou also, having

become the father of the eight Vasus, hast acquired many regions of

perennial bliss. It was also agreed between myself and the Vasus that I

should free them from their human forms as soon as they would be born. I

have thus freed them from the curse of the Rishi Apava. Blest be thou; I

leave thee, O king! But rear thou this child of rigid vows. That I should

live with thee so long was the promise I gave to the Vasus. And let this

child be called Gangadatta.'"

SECTION XCIX

(Sambhava Parva continued)

"Santanu asked, 'What was the fault of the Vasus and who was Apava,

through whose curse the Vasus had to be born among men? What also hath

this child of thine, Gangadatta, done for which he shall have to live

among men? Why also were the Vasus, the lords of the three worlds,

condemned to be born amongst men? O daughter of Jahnu, tell me all.'

"Vaisampayana continued, 'Thus addressed, the celestial daughter of Jahnu,

Ganga, then replied unto the monarch, her husband, that bull amongst men,

saying, 'O best of Bharata's race, he who was obtained as son by Varuna

was called Vasishtha, the Muni who afterwards came to be known as Apava.

He had his asylum on the breast of the king of mountains called Meru. The

spot was sacred and abounded with birds and beasts. And there bloomed at

all times of the year flowers of every season. And, O best of Bharata's

race, that foremost of virtuous men, the son of Varuna, practised his

ascetic penances in those woods abounding with sweet roots and water.

"Daksha had a daughter known by the name of Surabhi, who, O bull of

Bharata's race, for benefiting the world, brought forth, by her connection

with Kasyapa, a daughter (Nandini) in the form of a cow. That foremost of

all kine, Nandini, was the cow of plenty (capable of granting every

desire). The virtuous son of Varuna obtained Nandini for his Homa rites.

And Nandini, dwelling in that hermitage which was adored by Munis, roamed

about fearlessly in those sacred and delightful woods.

"One day, O bull of Bharata's race, there came into those woods adored by

the gods and celestial Rishis, the Vasus with Prithu at their head. And

wandering there with their wives, they enjoyed themselves in those

delightful woods and mountains. And as they wandered there, the slender-

waisted wife of one of the Vasus, O thou of the prowess of Indra, saw in

those woods Nandini, the cow of plenty. And seeing that cow possessing the

wealth of all accomplishments, large eyes, full udders, fine tail,

beautiful hoofs, and every other auspicious sign, and yielding much milk,

she showed the animal to her husband Dyu. O thou of the prowess of the

first of elephants, when Dyu was shown that cow, he began to admire her

several qualities and addressing his wife, said, 'O black-eyed girl of

fair thighs, this excellent cow belongeth to that Rishi whose is this

delightful asylum. O slender-waisted one, that mortal who drinketh the

sweet milk of this cow remaineth in unchanged youth for ten thousand

years.' O best of monarchs, hearing this, the slender-waisted goddess of

faultless features then addressed her lord of blazing splendour and said,

'There is on earth a friend of mine, Jitavati by name, possessed of great

beauty and youth. She is the daughter of that god among men, the royal

sage Usinara, endued with intelligence and devoted to truth. I desire to

have this cow, O illustrious one, with her calf for that friend of mine.

Therefore, O best of celestials, bring that cow so that my friend drinking

of her milk may alone become on earth free from disease and decrepitude. O

illustrious and blameless one, it behoveth thee to grant me this desire of

mine. There is nothing that would be more agreeable to me.' On hearing

these words of his wife, Dyu, moved by the desire of humouring her, stole

that cow, aided by his brothers Prithu and the others. Indeed, Dyu,

commanded by his lotus-eyed wife, did her bidding, forgetting at the

moment the high ascetic merits of the Rishi who owned her. He did not

think at the time that he was going to fall by committing the sin of

stealing the cow.

"When the son of Varuna returned to his asylum in the evening with fruits

he had collected, he beheld not the cow with her calf there. He began to

search for them in the woods, but when the great ascetic of superior

intelligence found not his cow on search, he saw by his ascetic vision

that she had been stolen by the Vasus. His wrath was instantly kindled and

he cursed the Vasus, saying, 'Because the Vasus have stolen my cow of

sweet milk and handsome tail, therefore, shall they certainly be born on

earth!'

"O thou bull of Bharata's race, the illustrious Rishi Apava thus cursed

the Vasus in wrath. And having cursed them, the illustrious one set his

heart once more on ascetic meditation. And after that Brahmarshi of great

power and ascetic wealth had thus in wrath cursed the Vasus, the latter, O

king, coming to know of it, speedily came into his asylum. And addressing

the Rishi, O bull among kings, they endeavoured to pacify him. But they

failed, O tiger among men, to obtain grace from Apava--that Rishi

conversant, with all rules of virtue. The virtuous Apava, however, said,

'Ye Vasus, with Dhava and others, ye have been cursed by me. But ye shall

be freed from my curse within a year of your birth among men. But he for

whose deed ye have been cursed by me he, viz., Dyu, shall for his sinful

act, have to dwell on earth for a length of time. I shall not make futile

the words I have uttered in wrath. Dyu, though dwelling on Earth, shall

not beget children. He shall, however, be virtuous and conversant with the

scriptures. He shall be an obedient son to his father, but he shall have

to abstain from the pleasure of female companionship.'

"Thus addressing the Vasus, the great Rishi went away. The Vasus then

together came to me. And, O king, they begged of me the boon that as soon

as they would be born, I should throw them into the water. And, O best of

kings, I did as they desired, in order to free them from their earthly

life. And O best of kings, from the Rishi's curse, this one only, viz.,

Dyu, himself, is to live on earth for some time.'

"Vaisampayana continued, 'Having said this, the goddess disappeared then

and there. And taking with her the child, she went away to the region she

chose. And that child of Santanu was named both Gangeya and Devavrata and

excelled his father in all accomplishments.

"Santanu, after the disappearance of his wife, returned to his capital

with a sorrowful heart. I shall now recount to thee the many virtues and

the great good fortune of the illustrious king Santanu of the Bharata race.

Indeed, it is this splendid history that is called the Mahabharata.'"

SECTION C

(Sambhava Parva continued )

"Vaisampayana said, 'The monarch Santanu, the most adored of the gods and

royal sages, was known in all the worlds for his wisdom, virtues, and

truthfulness (of speech). The qualities of self-control, liberality,

forgiveness, intelligence, modesty, patience and superior energy ever

dwelt in that bull among men, viz., Santanu, that great being endued with

these accomplishments and conversant with both religion and profit, the

monarch was at once the protector of the Bharata race and all human beings.

His neck was marked with (three) lines, like a conch-shell; his shoulders

were broad, and he resembled in prowess an infuriated elephant. It would

seem that all the auspicious signs of royalty dwelt in his person,

considering that to be their fittest abode. Men, seeing the behaviour of

that monarch of great achievements came to know that virtue was ever

superior to pleasure and profit. These were the attributes that dwelt in

that great being--that bull among men--Santanu. And truly there was never

a king like Santanu. All the kings of the earth, beholding him devoted to

virtue, bestowed upon that foremost of virtuous men the title of King of

kings. And all the kings of the earth during the time of that lord-

protector of the Bharata race, were without woe and fear and anxiety of

any kind. And they all slept in peace, rising from bed every morning after

happy dreams. And owing to that monarch of splendid achievements

resembling Indra himself in energy, all the kings of the earth became

virtuous and devoted to liberality, religious acts and sacrifices. And

when the earth was ruled by Santanu and other monarchs like him, the

religious merits of every order increased very greatly. The Kshatriyas

served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the

Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas.

And Santanu residing in Hastinapura, the delightful capital of the Kurus,

ruled the whole earth bounded by seas. He was truthful and guileless, and

like the king of the celestials himself conversant with the dictates of

virtue. And from the combination in him of liberality, religion and

asceticism, he acquired a great good fortune. He was free from anger and

malice, and was handsome in person like Soma himself. In splendour he was

like the Sun and in impetuosity of valour like Vayu. In wrath he was like

Yama, and in patience like the Earth. And, O king, while Santanu ruled the

earth, no deer, boars, birds, or other animals were needlessly slain. In

his dominions the great virtue of kindness to all creatures prevailed, and

the king himself, with the soul of mercy, and void of desire and wrath,

extended equal protection unto all creatures. Then sacrifices in honour of

the gods, the Rishis, and Pitris commenced, and no creature was deprived

of life sinfully. And Santanu was the king and father of all--of those

that were miserable and those that had no protectors, of birds and beasts,

in fact, of every created thing. And during the rule of the best of Kurus--

of that king of kings-- speech became united with truth, and the minds of

men were directed towards liberality and virtue. And Santanu, having

enjoyed domestic felicity for six and thirty years, retired into the woods.

"And Santanu's son, the Vasu born of Ganga, named Devavrata resembled

Santanu himself in personal beauty, in habits and behaviour, and in

learning. And in all branches of knowledge worldly or spiritual his skill

was very great. His strength and energy were extraordinary. He became a

mighty car-warrior. In fact he was a great king.

"One day, while pursuing along the banks of the Ganges a deer that he had

struck with his arrow, king Santanu observed that the river had become

shallow. On observing this, that bull among men, viz., Santanu, began to

reflect upon this strange phenomenon. He mentally asked why that first of

rivers ran out so quickly as before. And while seeking for a cause, the

illustrious monarch beheld that a youth of great comeliness, well-built

and amiable person, like Indra himself, had, by his keen celestial weapon,

checked the flow of the river. And the king, beholding this extraordinary

feat of the river Ganga having been checked in her course near where that

youth stood, became very much surprised. This youth was no other than

Santanu's son himself. But as Santanu had seen his son only once a few

moments after his birth, he had not sufficient recollection to identify

that infant with the youth before his eyes. The youth, however, seeing his

father, knew him at once, but instead of disclosing himself, he clouded

the king's perception by his celestial powers of illusion and disappeared

in his very sight.

"King Santanu, wondering much at what he saw and imagining the youth to be

his own son then addressed Ganga and said, 'Show me that child.' Ganga

thus addressed, assuming a beautiful form, and holding the boy decked with

ornaments in her right arm, showed him to Santanu. And Santanu did not

recognise that beautiful female bedecked with ornaments and attired in

fine robes of white, although he had known her before. And Ganga said, 'O

tiger among men, that eighth son whom thou hadst some time before begat

upon me is this. Know that this excellent child is conversant with all

weapons, O monarch, take him now. I have reared him with care. And go home,

O tiger among men, taking him with thee. Endued with superior intelligence,

he has studied with Vasishtha the entire Vedas with their branches.

Skilled in all weapons and a mighty bowman, he is like Indra in battle.

And, O Bharata, both the gods and the Asuras look upon him with favour.

Whatever branches of knowledge are known to Usanas, this one knoweth

completely. And so is he the master of all those Sastras that the son of

Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth. And all

the weapons known to the powerful and invincible Rama, the son of

Jamadagni are known to this thy son of mighty arms. O king of superior

courage, take this thy own heroic child given unto thee by me. He is a

mighty bowman and conversant with the interpretation of all treatises on

the duties of a king.' Thus commanded by Ganga, Santanu took his child

resembling the Sun himself in glory and returned to his capital. And

having reached his city that was like unto the celestial capital, that

monarch of Puru's line regarded himself greatly fortunate. And having

summoned all the Pauravas together, for the protection of his kingdom he

installed his son as his heir-apparent. And O bull of Bharata's race, the

prince soon gratified by his behaviour his father and the other members of

the Paurava race: in fact, all the subjects of the kingdom. And the king

of incomparable prowess lived happily with that son of his.

"Four years had thus passed away, when the king one day went into the

woods on the bank of the Yamuna. And while the king was rambling there, he

perceived a sweet scent coming from an unknown direction. And the monarch,

impelled by the desire of ascertaining the cause, wandered hither and

thither. And in course of his ramble, he beheld a black-eyed maiden of

celestial beauty, the daughter of a fisherman. The king addressing her,

said, 'Who art thou, and whose daughter? What dost thou do here, O timid

one?' She answered, 'Blest be thou! I am the daughter of the chief of the

fishermen. At his command, I am engaged for religious merit, in rowing

passengers across this river in my boat.' And Santanu, beholding that

maiden of celestial form endued with beauty, amiableness, and such

fragrance, desired her for his wife. And repairing unto her father, the

king solicited his consent to the proposed match. But the chief of the

fishermen replied to the monarch, saying, 'O king, as soon as my daughter

of superior complexion was born, it was of course, understood that she

should be bestowed upon a husband. But listen to the desire I have

cherished all along in my heart. O sinless one, thou art truthful: if thou

desirest to obtain this maiden as a gift from me, give, me then this

pledge. If, indeed, thou givest the pledge, I will of course bestow my

daughter upon thee for truly I can never obtain a husband for her equal to

thee.'

"Santanu, hearing this, replied, 'When I have heard of the pledge thou

askest, I shall then say whether I would be able to grant it. If it is

capable of being granted, I shall certainly grant it. Otherwise how shall

I grant it.' The fisherman said, 'O king, what I ask of thee is this: the

son born of this maiden shall be installed by thee on thy throne and none

else shall thou make thy successor.'

"Vaisampayana continued, 'O Bharata, when Santanu heard this, he felt no

inclination to grant such a boon, though the fire of desire sorely burnt

him within. The king with his heart afflicted by desire returned to

Hastinapura, thinking all the way of the fisherman's daughter. And having

returned home, the monarch passed his time in sorrowful meditation. One

day, Devavrata approaching his afflicted father said, 'All is prosperity

with thee; all chiefs obey thee; then how is it that thou grievest thus?

Absorbed in thy own thoughts, thou speakest not a word to me in reply.

Thou goest not out on horse-back now; thou lookest pale and emaciated,

having lost all animation. I wish to know the disease thou sufferest from,

so that I may endeavour to apply a remedy.' Thus addressed by his son,

Santanu answered, 'Thou sayest truly, O son, that I have become melancholy.

I will also tell thee why I am so. O thou of Bharata's line, thou art the

only scion of this our large race. Thou art always engaged in sports of

arms and achievements of prowess. But, O son, I am always thinking of the

instability of human life. If any danger overtake thee, O child of Ganga,

the result is that we become sonless. Truly thou alone art to me as a

century of sons. I do not, therefore, desire to wed again. I only desire

and pray that prosperity may ever attend thee so that our dynasty may be

perpetuated. The wise say that he that hath one son hath no son.

Sacrifices before fire and the knowledge of the three Vedas yield, it is

true, everlasting religious merit, but all these, in point of religious

merit, do not come up to a sixteenth part of the religious merit

attainable on the birth of a son. Indeed, in this respect, there is hardly

any difference between men and the lower animals. O wise one, I do not

entertain a shadow of doubt that one attains to heaven in consequence of

his having begotten a son. The Vedas which constitute the root of the

Puranas and are regarded as authoritative even by the gods, contain

numerous proof of this. O thou of Bharata's race, thou art a hero of

excitable temper, who is always engaged in the exercise of arms. It is

very probable that thou wilt be slain on the field of battle. If it so

happen, what then will be the state of the Bharata dynasty, It is this

thought that hath made me so melancholy. I have now told thee fully the

causes of my sorrow.'

"Vaisampayana continued, 'Devavrata who was endued with great intelligence,

having ascertained all this from the king, reflected within himself for a

while. He then went to the old minister devoted to his father's welfare

and asked him about the cause of the king's grief. O bull of Bharata's

race, when the prince questioned the minister, the latter told him about

the boon that was demanded by the chief of the fishermen in respect of his

daughter Gandhavati. Then Devavrata, accompanied by many Kshatriya chiefs

of venerable age, personally repaired to the chief of the fishermen and

begged of him his daughter on behalf of the king. The chief of the

fishermen received him with due adorations, and, O thou of Bharata's race,

when the prince took his seat in the court of the chief, the latter

addressed him and said, 'O bull among the Bharatas, thou art the first of

all wielders of weapons and the only son of Santanu. Thy power is great.

But I have something to tell thee. If the bride's father was Indra himself,

even then he would have to repent of rejecting such an exceedingly

honourable and desirable proposal of marriage. The great man of whose seed

this celebrated maiden named Satyavati was born, is, indeed, equal to you

in virtue. He hath spoken to me on many occasions of the virtues of thy

father and told me that, the king alone is worthy of (marrying) Satyavati.

Let me tell you that I have even rejected the solicitations of that best

of Brahmarshis--the celestial sage Asita--who, too, had often asked for

Satyavati's hand in marriage. I have only one word to say on the part of

this maiden. In the matter of the proposed marriage there is one great

objection founded on the fact of a rival in the person of a co-wife's son.

O oppressor of all foes, he hath no security, even if he be an Asura or a

Gandharva, who hath a rival in thee. There is this only objection to the

proposed marriage, and nothing else. Blest be thou! But this is all I have

to say in the matter of the bestowal or otherwise, of Satyavati.'

"Vaisampayana continued, 'O thou of Bharata's race, Devavrata, having

heard these words, and moved by the desire of benefiting his father thus

answered in the hearing of the assembled chiefs, 'O foremost of truthful

men, listen to the vow I utter! The man has not been or will not be born,

who will have the courage to take such a vow! I shall accomplish all that

thou demandest! The son that may be born of this maiden shall be our

king.' Thus addressed, the chief of the fishermen, impelled by desire of

sovereignty (for his daughter's son), to achieve the almost impossible,

then said, 'O thou of virtuous soul, thou art come hither as full agent on

behalf of thy father Santanu of immeasurable glory; be thou also the sole

manager on my behalf in the matter of the bestowal of this my daughter.

But, O amiable one, there is something else to be said, something else to

be reflected upon by thee. O suppressor of foes, those that have daughters,

from the very nature of their obligations, must say what I say. O thou

that art devoted to truth, the promise thou hast given in the presence of

these chiefs for the benefit of Satyavati, hath, indeed, been worthy of

thee. O thou of mighty arms, I have not the least doubt of its ever being

violated by thee. But I have my doubts in respect of the children thou

mayst beget.'

"Vaisampayana continued, 'O king, the son of Ganga, devoted to truth,

having ascertained the scruples of the chief of the fishermen, then said,

moved thereto by the desire of benefiting his father, 'Chief of fishermen,

thou best of men, listen to what I say in the presence of these assembled

kings. Ye kings, I have already relinquished my right to the throne, I

shall now settle the matter of my children. O fisherman, from this day I

adopt the vow of Brahmacharya (study and meditation in celibacy). If I die

sonless, I shall yet attain to regions of perennial bliss in heaven!'

"Vaisampayana continued, 'Upon these words of the son of Ganga, the hair

on the fisherman's body stood on end from glee, and he replied, 'I bestow

my daughter!' Immediately after, the Apsaras and the gods with diverse

tribes of Rishis began to rain down flowers from the firmament upon the

head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).'

Bhishma then, to serve his father, addressed the illustrious damsel and

said, 'O mother, ascend this chariot, and let us go unto our house.'

"Vaisampayana continued, 'Having said this, Bhishma helped the beautiful

maiden into his chariot. On arriving with her at Hastinapura, he told

Santanu everything as it had happened. And the assembled kings, jointly

and individually, applauded his extraordinary act and said, 'He is really

Bhishma (the terrible)!' And Santanu also, hearing of the extraordinary

achievements of his son, became highly gratified and bestowed upon the

high-souled prince the boon of death at will, saying, 'Death shall never

come to thee as long as thou desirest to live. Truly death shall approach

thee, O sinless one, having first obtained thy command.'"

SECTION CI

(Sambhava Parva continued)

"Vaisampayana said, 'O monarch, after the nuptials were over, king Santanu

established his beautiful bride in his household. Soon after was born of

Satyavati an intelligent and heroic son of Santanu named Chitrangada. He

was endued with great energy and became an eminent man. The lord Santanu

of great prowess also begat upon Satyavati another son named Vichitravirya,

who became a mighty bowman and who became king after his father. And

before that bull among men, viz., Vichitravirya, attained to majority, the

wise king Santanu realised the inevitable influence of Time. And after

Santanu had ascended to heaven, Bhishma, placing himself under the command

of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the

throne, who, having soon vanquished by his prowess all monarchs,

considered not any man as his equal. And beholding that he could vanquish

men, Asuras, and the very gods, his namesake, the powerful king of the

Gandharvas, approached him for an encounter. Between that Gandharva and

that foremost one of the Kurus, who were both very powerful, there

occurred on the field of Kurukshetra a fierce combat which lasted full

three years on the banks of the Saraswati. In that terrible encounter

characterised by thick showers of weapons and in which the combatants

ground each other fiercely, the Gandharva, who had greater prowess or

strategic deception, slew the Kuru prince. Having slain Chitrangada--that

first of men and oppressor of foes--the Gandharva ascended to heaven. When

that tiger among men endued with great prowess was slain, Bhishma, the son

of Santanu, performed, O king, all his obsequies. He then installed the

boy Vichitravirya of mighty arms, still in his minority, on the throne of

the Kurus. And Vichitravirya, placing himself under the command of Bhishma,

ruled the ancestral kingdom. And he adored Santanu's son Bhishma who was

conversant with all the rules of religion and law; so, indeed, Bhishma

also protected him that was so obedient to the dictates of duty.'"

SECTION CII

(Sambhava Parva continued)

"Vaisampayana said, 'O thou of Kuru's race, after Chitrangada was slain,

his successor Vichitravirya being a minor, Bhishma ruled the kingdom,

placing himself under the command of Satyavati. When he saw that his

brother, who was the foremost of intelligent men, attained to majority,

Bhishma set his heart upon marrying Vichitravirya. At this time he heard

that the three daughters of the king of Kasi, all equal in beauty to the

Apsaras themselves, would be married on the same occasion, selecting their

husbands at a self-choice ceremony. Then that foremost of car-warriors,

that vanquisher of all foes, at the command of his mother, went to the

city of Varanasi in a single chariot. There Bhishma, the son of Santanu,

saw that innumerable monarchs had come from all directions; and there he

also saw those three maidens that would select their own husbands. And

when the (assembled) kings were each being mentioned by name, Bhishma

chose those maidens (on behalf of his brother). And taking them upon his

chariot, Bhishma, that first of smiters in battle, addressed the kings, O

monarch, and said in a voice deep as the roar of the clouds, 'The wise

have directed that when an accomplished person has been invited, a maiden

may be bestowed on him, decked with ornaments and along with many valuable

presents. Others again may bestow their daughters by accepting a couple of

kine. Some again bestow their daughters by taking a fixed sum, and some

take away maidens by force. Some wed with the consent of the maidens, some

by drugging them into consent, and some by going unto the maidens' parents

and obtaining their sanction. Some again obtain wives as presents for

assisting at sacrifices. Of these, the learned always applaud the eighth

form of marriage. Kings, however, speak highly of the Swyamvara (the fifth

form as above) and themselves wed according to it. But the sages have said

that, that wife is dearly to be prized who is taken away by force, after

the slaughter of opponents, from amidst the concourse of princes and kings

invited to a self-choice ceremony. Therefore, ye monarchs, I bear away

these maidens hence by force. Strive ye, to the best of your might, to

vanquish me or to be vanquished. Ye monarchs, I stand here resolved to

fight!' Kuru prince, endued with great energy, thus addressing the

assembled monarchs and the king of Kasi, took upon his car those maidens.

And having taken them up, he sped his chariot away, challenging the

invited kings to a fight.

"The challenged monarchs then all stood up, slapping their arms and biting

their nether lips in wrath. And loud was the din produced, as, in a great

hurry, they began to cast off their ornaments and put on their armour. And

the motion of their ornaments and armour, O Janamejaya, brilliant as these

were, resembled meteoric flashes in the sky. And with brows contracted and

eyes red with rage, the monarchs moved in impatience, their armour and

ornaments dazzling or waving with their agitated steps. The charioteers

soon brought handsome cars with fine horses harnessed thereto. Those

splendid warriors then, equipped with all kinds of weapons, rode on those

cars, and with uplifted weapons pursued the retreating chief of the Kurus.

Then, O Bharata, occurred the terrible encounter between those innumerable

monarchs on one side and the Kuru warrior alone on the other. And the

assembled monarchs threw at their foe ten thousand arrows at the same time.

Bhishma, however speedily checked those numberless arrows before they

could come at him by means of a shower of his own arrows as innumerable as

the down on the body. Then those kings surrounded him from all sides and

rained arrows on him like masses of clouds showering on the mountain-

breast. But Bhishma, arresting with his shafts the course of that arrowy

downpour, pierced each of the monarchs with three shafts. The latter, in

their turn pierced Bhishma, each with five shafts. But, O king, Bhishma

checked those by his prowess and pierced each of the contending kings with

two shafts. The combat became so fierce with that dense shower of arrows

and other missiles that it looked very much like the encounter between the

celestials and the Asuras of old, and men of courage who took no part in

it were struck with fear even to look at the scene. Bhishma cut off, with

his arrows, on the field of battle, bows, and flagstaffs, and coats of

mail, and human heads by hundreds and thousands. And such was his terrible

prowess and extraordinary lightness of hand, and such the skill with which

he protected himself, that the contending car-warriors, though his enemies,

began to applaud him loudly. Then that foremost of all wielders of weapons

having vanquished in battle all those monarchs, pursued his way towards

the capital of the Bharatas, taking those maidens with him.

"It was then, O king, that mighty car-warrior, king Salya of immeasurable

prowess, from behind summoned Bhishma, the son of Santanu, to an encounter.

And desirous of obtaining the maidens, he came upon Bhishma like a mighty

leader of a herd of elephants rushing upon another of his kind, and

tearing with his tusks the latter's hips at the sight of a female elephant

in heat. And Salya of mighty arms, moved by wrath addressed Bhishma and

said, 'Stay, Stay.' Then Bhishma, that tiger among men, that grinder of

hostile armies, provoked by these words, flamed up in wrath like a blazing

fire. Bow in hand, and brow furrowed into wrinkles, he stayed on his car,

in obedience to Kshatriya usage having checked its course in expectation

of the enemy. All the monarchs seeing him stop, stood there to become

spectators of the coming encounter between him and Salya. The two then

began to exhibit their prowess (upon each other) like roaring bulls of

great strength at the sight of a cow in rut. Then that foremost of men,

king Salya covered Bhishma, the son of Santanu with hundreds and thousands

of swift-winged shafts. And those monarchs seeing Salya thus covering

Bhishma at the outset with innumerable shafts, wondered much and uttered

shouts of applause. Beholding his lightness of hand in combat, the crowd

of regal spectators became very glad and applauded Salya greatly. That

subjugator of hostile towns, Bhishma, then, on hearing those shouts of the

Kshatriyas, became very angry and said, 'Stay, Stay'. In wrath, he

commanded his charioteer, saying, 'Lead thou my car to where Salya is, so

that I may slay him instantly as Garuda slays a serpent.' Then the Kuru

chief fixed the Varuna weapon on his bow-string, and with it afflicted the

four steeds of king Salya. And, O tiger among kings, the Kuru chief, then,

warding off with his weapons those of his foe, slew Salya's charioteer.

Then that first of men, Bhishma, the son of Santanu, fighting for the sake

of those damsels, slew with the Aindra weapon the noble steeds of his

adversary. He then vanquished that best of monarchs but left him with his

life. O bull of Bharata's race, Salya, after his defeat, returned to his

kingdom and continued to rule it virtuously. And O conqueror of hostile

towns, the other kings also, who had come to witness the self-choice

ceremony returned to their own kingdoms.

"That foremost of smiters, viz., Bhishma, after defeating those monarchs,

set out with those damsels, for Hastinapura whence the virtuous Kuru

prince Vichitravirya ruled the earth like that best of monarchs, viz., his

father Santanu. And, O king, passing through many forests, rivers, hills,

and woods abounding with trees, he arrived (at the capital) in no time. Of

immeasurable prowess in battle, the son of the ocean-going Ganga, having

slain numberless foes in battle without a scratch on his own person,

brought the daughters of the king of Kasi unto the Kurus as tenderly if

they were his daughters-in-law, or younger sisters, or daughters. And

Bhishma of mighty arms, impelled by the desire of benefiting his brother,

having by his prowess brought them thus, then offered those maidens

possessing every accomplishment unto Vichitravirya. Conversant with the

dictates of virtue, the son of Santanu, having achieved such an

extraordinary feat according to (kingly) custom, then began to make

preparations for his brother's wedding. And when everything about the

wedding had been settled by Bhishma in consultation with Satyavati, the

eldest daughter of the king of Kasi, with a soft smile, told him these

words, 'At heart I had chosen the king of Saubha for my husband. He had,

in his heart, accepted me for his wife. This was also approved by my

father. At the self-choice ceremony also I would have chosen him as my

lord. Thou art conversant with all the dictates of virtue, knowing all

this, do as thou likest.' Thus addressed by that maiden in the presence of

the Brahmanas, the heroic Bhishma began to reflect as to what should be

done. As he was conversant with the rules of virtue, he consulted with the

Brahmanas who had mastered the Vedas, and permitted Amba, the eldest

daughter of the ruler of Kasi to do as she liked. But he bestowed with due

rites the two other daughters, Ambika and Ambalika on his younger brother

Vichitravirya. And though Vichitravirya was virtuous and abstemious, yet,

proud of youth and beauty, he soon became lustful after his marriage. And

both Ambika and Ambalika were of tall stature, and of the complexion of

molten gold. And their heads were covered with black curly hair, and their

finger-nails were high and red; their hips were fat and round, and their

breasts full and deep. And endued with every auspicious mark, the amiable

young ladies considered themselves to be wedded to a husband who was every

way worthy of themselves, and extremely loved and respected Vichitravirya.

And Vichitravirya also, endued with the prowess of the celestials and the

beauty of the twin Aswins, could steal the heart of any beautiful woman.

And the prince passed seven years uninterruptedly in the company of his

wives. He was attacked while yet in the prime of youth, with phthisis.

Friends and relatives in consultation with one another tried to effect a

cure. But in spite of all efforts, the Kuru prince died, setting like the

evening sun. The virtuous Bhishma then became plunged into anxiety and

grief, and in consultation with Satyavati caused the obsequial rites of

the deceased to be performed by learned priests and the several of the

Kuru race.'"

SECTION CIII

(Sambhava Parva continued)

"Vaisampayana said, 'The unfortunate Satyavati then became plunged in

grief on account of her son. And after performing with her daughters-in-

law the funeral rites of the deceased, consoled, as best she could, her

weeping daughters-in-law and Bhishma, that foremost of all wielders of

weapons. And turning her eyes to religion, and to the paternal and

maternal lines (of the Kurus), she addressed Bhishma and said 'The funeral

cake, the achievements, and the perpetuation of the line of the virtuous

and celebrated Santanu of Kuru's race, all now depend on thee. As the

attainment of heaven is inseparable from good deeds, as long life is

inseparable from truth and faith, so is virtue inseparable from thee. O

virtuous one, thou art well-acquainted, in detail and in the abstract,

with the dictates of virtue, with various Srutis, and with all the

branches of the Vedas; know very well that thou art equal unto Sukra and

Angiras as regards firmness in virtue, knowledge of the particular customs

of families, and readiness of inventions under difficulties. Therefore, O

foremost of virtuous men, relying on thee greatly, I shall appoint thee in

a certain matter. Hearing me, it behoveth thee to do my bidding. O bull

among men, my son and thy brother, endued with energy and dear unto thee,

hath gone childless to heaven while still a boy. These wives of thy

brother, the amiable daughters of the ruler of Kasi, possessing beauty and

youth, have become desirous of children. Therefore, O thou of mighty arms,

at my command, raise offspring on them for the perpetuation of our line.

It behoveth thee to guard virtue against loss. Install thyself on the

throne and rule the kingdom of the Bharatas. Wed thou duly a wife. Plunge

not thy ancestors into hell.'

"Vaisampayana continued, 'Thus addressed by his mother and friends and

relatives, that oppressor of foes, the virtuous Bhishma, gave this reply

conformable to the dictates of virtue, 'O mother, what thou sayest is

certainly sanctioned by virtue. But thou knowest what my vow is in the

matter of begetting children. Thou knowest also all that transpired in

connection with thy dower. O Satyavati, I repeat the pledge I once gave,

viz., I would renounce three worlds, the empire of heaven, anything that

may be greater than that, but truth I would never renounce. The earth may

renounce its scent, water may renounce its moisture, light may renounce

its attribute of exhibiting forms, air may renounce its attribute of touch,

the sun may renounce his glory, fire, its heat, the moon, his cooling rays,

space, its capacity of generating sound, the slayer of Vritra, his prowess,

the god of justice, his impartiality; but I cannot renounce truth.' Thus

addressed by her son endued wealth of energy, Satyavati said unto Bhishma,

'O thou whose prowess is truth, I know of thy firmness in truth. Thou

canst, if so minded, create, by the help of thy energy, three worlds other

than those that exist. I know what thy vow was on my account. But

considering this emergency, bear thou the burden of the duty that one

oweth to his ancestors. O punisher of foes, act in such a way that the

lineal link may not be broken and our friends and relatives may not

grieve.' Thus urged by the miserable and weeping Satyavati speaking such

words inconsistent with virtue from grief at the loss of her son, Bhishma

addressed her again and said, 'O Queen, turn not thy eyes away from virtue.

O, destroy us not. Breach of truth by a Kshatriya is never applauded in

our treatises on religion. I shall soon tell thee, O Queen, what the

established Kshatriya usage is to which recourse may be had to prevent

Santanu's line becoming extinct on earth. Hearing me, reflect on what

should be done in consultation with learned priests and those that are

acquainted with practices allowable in times of emergency and distress,

forgetting not at the same time what the ordinary course of social conduct

is.'"

SECTION CIV

(Sambhava Parva continued)

"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in anger

at the death of his father, slew with his battle axe the king of the

Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the

Haihaya king), achieved a most difficult feat in the world. Not content

with this, he set out on his chariot for the conquest of the world, and

taking up his bow he cast around his mighty weapons to exterminate the

Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his

swift arrows annihilated the Kshatriya tribe one and twenty times.

"And when the earth was thus deprived of Kshatriyas by the great Rishi,

the Kshatriya ladies all over the land had offspring raised by Brahmanas

skilled in the Vedas. It has been said in the Vedas that the sons so

raised belongeth to him that had married the mother. And the Kshatriya

ladies went in unto the Brahamanas not lustfully but from motives of

virtue. Indeed, it was thus that the Kshatriya race was revived.

"In this connection there is another old history that I will recite to you.

There was in olden days a wise Rishi of the name of Utathya. He had a wife

of the name Mamata whom he dearly loved. One day Utathya's younger brother

Vrihaspati, the priest of the celestials, endued with great energy,

approached Mamata. The latter, however, told her husband's younger brother--

that foremost of eloquent men--that she had conceived from her connection

with his elder brother and that, therefore, he should not then seek for

the consummation of his wishes. She continued, 'O illustrious Vrihaspati,

the child that I have conceived hath studied in his mother's womb the

Vedas with the six Angas, Semen tuum frustra perdi non potest. How can

then this womb of mine afford room for two children at a time? Therefore,

it behoveth thee not to seek for the consummation of thy desire at such a

time.' Thus addressed by her, Vrihaspati, though possessed of great

wisdom, succeeded not in suppressing his desire. Quum auten jam cum illa

coiturus esset, the child in the womb then addressed him and said, 'O

father, cease from thy attempt. There is no space here for two. O

illustrious one, the room is small. I have occupied it first. Semen tuum

perdi non potest. It behoveth thee not to afflict me.' But Vrihaspati

without listening to what that child in the womb said, sought the embraces

of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni qui

in venture erat punctum temporis quo humor vitalis jam emissum iret

providens, viam per quam semen intrare posset pedibus obstruxit. Semen ita

exhisum, excidit et in terram projectumest. And the illustrious

Vrihaspati, beholding this, became indignant, and reproached Utathya's

child and cursed him, saying, 'Because thou hast spoken to me in the way

thou hast at a time of pleasure that is sought after by all creatures,

perpetual darkness shall overtake thee.' And from this curse of the

illustrious Vrishaspati Utathya's child who was equal unto Vrihaspati in

energy, was born blind and came to be called Dirghatamas (enveloped in

perpetual darkness). And the wise Dirghatamas, possessed of a knowledge

of the Vedas, though born blind, succeeded yet by virtue of his learning,

in obtaining for a wife a young and handsome Brahmana maiden of the name

of Pradweshi. And having married her, the illustrious Dirghatamas, for the

expansion of Utathya's race, begat upon her several children with Gautama

as their eldest. These children, however, were all given to covetousness

and folly. The virtuous and illustrious Dirghatamas possessing complete

mastery over the Vedas, soon after learnt from Surabhi's son the practices

of their order and fearlessly betook himself to those practices, regarding

them with reverence. (For shame is the creature of sin and can never be

where there is purity of intention). Then those best of Munis that dwelt

in the same asylum, beholding him transgress the limits of propriety

became indignant, seeing sin where sin was not. And they said, 'O, this

man, transgresseth the limit of propriety. No longer doth he deserve a

place amongst us. Therefore, shall we all cast this sinful wretch off.'

And they said many other things regarding the Muni Dirghatamas. And his

wife, too, having obtained children, became indignant with him.

"The husband then addressing his wife Pradweshi, said, 'Why is it that

thou also hast been dissatisfied with me?' His wife answered, 'The husband

is called the Bhartri because he supporteth the wife. He is called Pati

because he protecteth her. But thou art neither, to me! O thou of great

ascetic merit, on the other hand, thou hast been blind from birth, it is I

who have supported thee and thy children. I shall not do so in future.'

"Hearing these words of his wife, the Rishi became indignant and said unto

her and her children, 'Take me unto the Kshatriyas and thou shalt then be

rich.' His wife replied (by saying), 'I desire not wealth that may be

procured by thee, for that can never bring me happiness. O best of

Brahmanas, do as thou likest. I shall not be able to maintain thee as

before.' At these words of his wife, Dirghatamas said, 'I lay down from

this day as a rule that every woman shall have to adhere to one husband

for her life. Be the husband dead or alive, it shall not be lawful for a

woman to have connection with another. And she who may have such

connection shall certainly be regarded as fallen. A woman without husband

shall always be liable to be sinful. And even if she be wealthy she shall

not be able to enjoy that wealth truly. Calumny and evil report shall ever

dog her.' Hearing these words of her husband Pradweshi became very angry,

and commanded her sons, saying, 'Throw him into the waters of Ganga!' And

at the command of their mother, the wicked Gautama and his brothers, those

slaves of covetousness and folly, exclaiming, 'Indeed, why should we

support this old man?--'tied the Muni to a raft and committing him to the

mercy of the stream returned home without compunction. The blind old man

drifting along the stream on that raft, passed through the territories of

many kings. One day a king named Vali conversant with every duty went to

the Ganges to perform his ablutions. And as the monarch was thus engaged,

the raft to which the Rishi was tied, approached him. And as it came, the

king took the old man. The virtuous Vali, ever devoted to truth, then

learning who the man was that was thus saved by him, chose him for raising

up offspring. And Vali said, 'O illustrious one, it behoveth thee to raise

upon my wife a few sons that shall be virtuous and wise.' Thus addressed,

the Rishi endued with great energy, expressed his willingness. Thereupon

king Vali sent his wife Sudeshna unto him. But the queen knowing that the

latter was blind and old went not unto him, she sent unto him her nurse.

And upon that Sudra woman the virtuous Rishi of passions under full

control begat eleven children of whom Kakshivat was the eldest. And

beholding those eleven sons with Kakshivat as the eldest, who had studied

all the Vedas and who like Rishis were utterers of Brahma and were

possessed of great power, king Vali one day asked the Rishi saying, 'Are

these children mine?' The Rishi replied, 'No, they are mine. Kakshivat and

others have been begotten by me upon a Sudra woman. Thy unfortunate queen

Sudeshna, seeing me blind and old, insulted me by not coming herself but

sending unto me, instead, her nurse.' The king then pacified that best of

Rishis and sent unto him his queen Sudeshna. The Rishi by merely touching

her person said to her, 'Thou shalt have five children named Anga, Vanga,

Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in

glory. And after their names as many countries shall be known on earth. It

is after their names that their dominions have come to be called Anga,

Vanga, Kalinga, Pundra and Suhma.'

"It was thus that the line of Vali was perpetuated, in days of old, by a

great Rishi. And it was thus also that many mighty bowmen and great car-

warriors wedded to virtue, sprung in the Kshatriya race from the seed of

Brahmanas. Hearing this, O mother, do as thou likest, as regards the

matter in hand.'"

SECTION CV

(Sambhava Parva continued)

"Bhishma, continued, 'Listen, O mother, to me as I indicate the means by

which the Bharata line may be perpetuated. Let an accomplished Brahmana be

invited by an offer of wealth, and let him raise offspring upon the wives

of Vichitravirya.'

"Vaisampayana continued, 'Satyavati, then, smiling softly and in voice

broken in bashfulness, addressed Bhishma saying, 'O Bharata of mighty arms,

what thou sayest is true. From my confidence in thee I shall now indicate

the means of perpetuating our line. Thou shall not be able to reject it,

being conversant, as thou art, with the practices permitted in seasons of

distress. In our race, thou art Virtue, and thou art Truth, and thou art,

too, our sole refuge. Therefore hearing what I say truly, do what may be

proper.

"My father was a virtuous man. For virtue's sake he had kept a (ferry)

boat. One day, in the prime of my youth, I went to ply that boat. It so

happened that the great and wise Rishi Parasara, that foremost of all

virtuous men, came, and betook himself to my boat for crossing the Yamuna.

As I was rowing him across the river, the Rishi became excited with desire

and began to address me in soft words. The fear of my father was uppermost

in my mind. But the terror of the Rishi's curse at last prevailed. And

having obtained from him a precious boon, I could not refuse his

solicitations. The Rishi by his energy brought me under his complete

control, and gratified his desire then and there, having first enveloped

the region in a thick fog. Before this there was a revolting fishy odour

in my body; but the Rishi dispelled it and gave me my present fragrance.

The Rishi also told me that by bringing forth his child in an island of

the river, I would still continue (to be) a virgin. And the child of

Parasara so born of me in my maidenhood hath become a great Rishi endued

with large ascetic powers and known by the name of Dwaipayana (the island-

born). That illustrious Rishi having by his ascetic power divided the

Vedas into four parts hath come to be called on earth by the name of Vyasa

(the divider or arranger), and for his dark colour, Krishna (the dark).

Truthful in speech, free from passion, a mighty ascetic who hath burnt all

his sins, he went away with his father immediately after his birth.

Appointed by me and thee also, that Rishi of incomparable splendour will

certainly beget good children upon the wives of thy brother. He told me

when he went away, 'Mother, think of me when thou art in difficulty.' I

will now call him up, if thou, O Bhishma of mighty arms so desirest. If

thou art willing, O Bhishma, I am sure that great ascetic will beget

children upon Vichitravirya's field.'

"Vaisampayana continued, 'Mention being made of the great Rishi, Bhishma

with joined palms said, 'That man is truly intelligent who fixes his eyes

judiciously on virtue, profit, and pleasure, and who after reflecting with

patience, acteth in such a way that virtue may lead to future virtue,

profit to future profit and pleasure to future pleasure. Therefore, that

which hath been said by thee and which, besides being beneficial to us, is

consistent with virtue, is certainly the best advice and hath my full

approval.' And when Bhishma had said this, O thou of Kuru's race, Kali

(Satyavati) thought of the Muni Dwaipayana and Dwaipayana who was then

engaged in interpreting the Vedas, learning that he was being called up by

his mother, came instantly unto her without anybody's knowing it.

Satayavati then duly greeted her son and embraced him with arms, bathing

him in her tears, for the daughter of the fisherman wept bitterly at the

sight of her son after so long a time. And her first son, the great Vyasa,

beholding her weeping, washed her with cool water, and bowing unto her,

said, 'I have come, O mother, to fulfil thy wishes. Therefore, O virtuous

one, command me without delay. I shall accomplish thy desire.' The family

priest of the Bharatas then worshipped the great Rishi duly, and the

latter accepted the offerings of worship, uttering the usual mantras. And

gratified with the worship he received, he took his seat. Satyavati,

beholding him seated at his ease, after the usual inquiries, addressed him

and said, 'O learned one, sons derive their birth both from the father and

the mother. They are, therefore, the common property of both parents.

There cannot be the least doubt about it that the mother hath as much

power over them as the father. As thou art, indeed, my eldest son

according to the ordinance, O Brahmarshi, so is Vichitravirya my youngest

son. And as Bhishma is Vichitravirya's brother on the father's side, so

art thou his brother on the same mother's side. I do not know what you may

think, but this is what, O son, I think. This Bhishma, the son of Santanu,

devoted to truth, doth not, for the sake of truth, entertain the desire

of either begetting children or ruling the kingdom. Therefore, from

affection for thy brother Vichitravirya, for the perpetuation of our

dynasty, for the sake of this Bhishma's request and my command, for

kindness to all creatures, for the protection of the people and from the

liberality of thy heart, O sinless one, it behoveth thee to do what I say.

Thy younger brother hath left two widows like unto the daughters of the

celestials themselves, endued with youth and great beauty. For the sake of

virtue and religion, they have become desirous of offspring. Thou art the

fittest person to be appointed. Therefore beget upon them children worthy

of our race and for the continuance of our line.'

"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is both

in respect of this life and the other. O thou of great wisdom, thy

affections also are set on virtue. Therefore, at thy command, making

virtue my motive, I shall do what thou desirest. Indeed, this practice

that is conformable to the true and eternal religion is known to me. I

shall give unto my brother children that shall be like unto Mitra and

Varuna. Let the ladies then duly observe for one full year the vow I

indicate. They shall then be purified. No women shall ever approach me

without having observed a rigid vow.'

"Satyavati then said, 'O sinless one, it must be as thou sayest. Take such

steps that the ladies may conceive immediately. In a kingdom where there

is no king, the people perish from want of protection; sacrifices and

other holy acts are suspended; the clouds send no showers; and the gods

disappear. How can a kingdom be protected that hath no king? Therefore,

see thou that the ladies conceive. Bhishma will watch over the children as

long as they are in their mother's wombs.

"Vyasa replied, 'If I am to give unto my brother children so unseasonably,

then let the ladies bear my ugliness. That in itself shall, in their case,

be the austerest of penances. If the princess of Kosala can bear my strong

odour, my ugly and grim visage, my attire and body, she shall then

conceive an excellent child.'"

"Vaisampayana continued, 'Having spoken thus unto Satyavati, Vyasa of

great energy addressed her and said, 'Let the princess of Kosala clad in

clean attire and checked with ornaments wait for me in her bed-chamber.'

Saying this, the Rishi disappeared, Satyavati then went to her daughter-in-

law and seeing her in private spoke to her these words of beneficial and

virtuous import, 'O princess of Kosala, listen to what I say. It is

consistent with virtue. The dynasty of the Bharatas hath become extinct

from my misfortune. Beholding my affliction and the extinction of his

paternal line, the wise Bhishma, impelled also by the desire of

perpetuating our race, hath made me a suggestion, which suggestion,

however, for its accomplishment is dependent on thee. Accomplish it, O

daughter, and restore the lost line of the Bharatas. O thou of fair hips,

bring thou forth a child equal in splendour unto the chief of the

celestials. He shall bear the onerous burden of this our hereditary

kingdom.'

"Satyavati having succeeded with great difficulty in procuring the assent

of her virtuous daughter-in-law to her proposal which was not inconsistent

with virtue, then fed Brahmanas and Rishis and numberless guests who

arrived on the occasion.'"

SECTION CVI

(Sambhava Parva continued)

"Vaisampayana said, 'Soon after the monthly season of the princess of

Kosala had been over, Satyavati, purifying her daughter-in-law with a bath,

led her into the sleeping apartment. There seating her upon a luxurious

bed, she addressed her, saying, 'O Princess of Kosala, thy husband hath an

elder brother who shall this day enter thy womb as thy child. Wait for him

tonight without dropping off to sleep.' Hearing these words of her mother-

in-law, the amiable princess, as she lay on her bed, began to think of

Bhishma and the other elders of the Kuru race. Then the Rishi of truthful

speech, who had given his promise in respect of Amvika (the eldest of the

princesses) in the first instance, entered her chamber while the lamp was

burning. The princess, seeing his dark visage, his matted locks of copper

hue, blazing eyes, his grim beard, closed her eyes in fear. The Rishi,

from desire of accomplishing his mother's wishes, however knew her. But

the latter, struck with fear, opened not her eyes even once to look at him.

And when Vyasa came out, he was met by his mother, who asked him, 'Shall

the princess have an accomplished son?' Hearing her, he replied, 'The son

of the princess she will bring forth shall be equal in might unto ten

thousand elephants. He will be an illustrious royal sage, possessed of

great learning and intelligence and energy. The high-souled one shall have

in his time a century of sons. But from the fault of his mother he shall

be blind.' At these words of her son, Satyavati said, 'O thou of ascetic

wealth, how can one that is blind become a monarch worthy of the Kurus?

How can one that is blind become the protector of his relatives and family,

and the glory of his father's race? It behoveth thee to give another king

unto the Kurus.' Saying, 'So be it,' Vyasa went away. And the first

princess of Kosala in due time brought forth a blind son.

"Soon after Satyavati, O chastiser of foes, summoned Vyasa, after having

secured the assent of her daughter-in-law. Vyasa came according to his

promise, and approached, as before, the second wife of his brother. And

Ambalika beholding the Rishi, became pale with fear. And, O Bharata,

beholding her so afflicted and pale with fear, Vyasa addressed her and

said, 'Because thou hast been pale with fear at the sight of my grim

visage, therefore, thy child shall be pale in complexion. O thou of

handsome face, the name also thy child shall bear will be Pandu (the

pale).' Saying this, the illustrious and best of Rishis came out of her

chamber. And as he came out, he was met by his mother who asked him about

the would-be-child. The Rishi told her that the child would be of pale

complexion and known by the name of Pandu. Satyavati again begged of the

Rishi another child, and the Rishi told her in reply, 'So be it.'

Ambalika, then, when her time came, brought forth a son of pale

complexion. Blazing with beauty the child was endued with all auspicious

marks. Indeed, it was this child who afterwards became the father of

those mighty archers, the Pandavas.

"Some time after, when the oldest of Vichitravirya's widows again had her

monthly season, she was solicited by Satyavati to approach Vyasa once

again. Possessed of beauty like a daughter of a celestial, the princess

refused to do her mother-in-law's bidding, remembering the grim visage and

strong odour of the Rishi. She, however, sent unto him a maid of hers,

endued with the beauty of an Apsara and decked with her own ornaments. And

when the Vyasa arrived, the maid rose up and saluted him. And she waited

upon him respectfully and took her seat near him when asked. And, O king,

the great Rishi of rigid vows, was well-pleased with her, and when he rose

to go away, he addressed her and said, 'Amiable one, thou shalt no longer

be a slave. Thy child also shall be greatly fortunate and virtuous, and

the foremost of all intelligent men on earth!' And, O king, the son thus

begotten upon her by Krishna-Dwaipayana was afterwards known by the name

of Vidura. He was thus the brother of Dhritarashtra and the illustrious

Pandu. And Vidura was free from desire and passion and was conversant with

the rules of government, and was the god of justice born on earth under

the curse of the illustrious Rishi Mandavya. And Krishna-Dwaipayana, when

he met his mother as before, informed her as to how he had been deceived

by the seniormost of the princesses and how he had begotten a son upon a

Sudra woman. And having spoken thus unto his mother the Rishi disappeared

from her sight.

"Thus were born, in the field of Vichitravirya, even of Dwaipayana those

sons of the splendour of celestial children, those propagators of the Kuru

race.'"

SECTION CVII

(Sambhava Parva continued)

"Janamejaya said, 'What did the god of justice do for which he was cursed?

And who was the Brahmana ascetic from whose curse the god had to be born

in the Sudra caste?'

"Vaisampayana said, 'There was a Brahmana known by the name of Mandavya.

He was conversant with all duties and was devoted to religion, truth and

asceticism. The great ascetic used to sit at the entrance of his hermitage

at the foot of a tree, with his arms upraised in the observance of the vow

of silence. And as he sat there for years together, one day there came

into his asylum a number of robbers laden with spoil. And, O bull in

Bharata's race, those robbers were then being pursued by a superior body

as guardians of the peace. The thieves, on entering that asylum, hid their

booty there, and in fear concealed themselves thereabout before the guards

came. But scarcely had they thus concealed themselves when the constables

in pursuit came to the spot. The latter, observing the Rishi sitting under

the tree, questioned him, O king, saying, 'O best of Brahmanas, which way

have the thieves taken? Point it out to us so that we may follow it

without loss of time.' Thus questioned by the guardians of peace the

ascetic, O king, said not a word, good or otherwise, in reply. The

officers of the king, however, on searching that asylum soon discovered

the thieves concealed thereabout together with the plunder. Upon this,

their suspicion fell upon the Muni, and accordingly they seized him with

the thieves and brought him before the king. The king sentenced him to be

executed along with his supposed associates. And the officers, acting in

ignorance, carried out the sentence by impaling the celebrated Rishi. And

having impaled him, they went to the king with the booty they had

recovered. But the virtuous Rishi, though impaled and kept without food,

remained in that state for a long time without dying. And the Rishi by his

ascetic power not only preserved his life but summoned other Rishi to the

scene. And they came there in the night in the forms of birds, and

beholding him engaged in ascetic meditation though fixed on that stake,

became plunged into grief. And telling that best of Brahmanas who they

were, they asked him saying, 'O Brahmana, we desire to know what hath been

thy sin for which thou hast thus been made to suffer the tortures of

impalement!'"

SECTION CVIII

(Sambhava Parva continued)

"Vaisampayana said, 'Thus asked, the tiger among Munis then answered those

Rishis of ascetic wealth, 'Whom shall I blame for this? In fact, none else

(than my own self) hath offended against me!' After this, O monarch, the

officers of justice, seeing him alive, informed the king of it. The latter

hearing what they said, consulted with his advisers, and came to the place

and began to pacify the Rishi, fixed on the stake. And the king said, 'O

thou best of Rishis, I have offended against thee in ignorance. I beseech

thee to pardon me for the same. It behoveth thee not to be angry with me.'

Thus addressed by the king, the Muni was pacified. And beholding him free

from wrath, the king took him up with the stake and endeavoured to extract

it from his body. But not succeeding therein, he cut it off at the point

just outside the body. The Muni, with a portion of the stake within his

body, walked about, and in that state practised the austerest of penances

and conquered numberless regions unattainable by others. And for the

circumstances of a part of the stake being within his body, he came to be

known in the three worlds by the name of Ani-Mandavya (Mandavya with the

stake within). And one day that Brahamana acquainted with the highest

truth of religion went unto the abode of the god of justice. And beholding

the god there seated on his throne, the Rishi reproached him and said,

'What, pray, is that sinful act committed by me unconsciously, for which I

am bearing this punishment? O, tell me soon, and behold the power of my

asceticism.'

"The god of justice, thus questioned, replied, 'O thou of ascetic wealth,

a little insect was once pierced by thee on a blade of grass. Thou bearest

now the consequence of the act. O Rishi, as a gift, however small,

multiplieth in respect of its religious merits, so a sinful act

multiplieth in respect of the woe it bringeth in its train.' On hearing

this, Ani-Mandavya asked, 'O tell me truly when this act was committed by

me.' Told in reply by the god of justice that he had committed it when a

child, the Rishi said, 'That shall not be a sin which may be done by a

child up to the twelfth year of his age from birth. The scriptures shall

not recognise it as sinful. The punishment thou hast inflicted on me for

such a venial offence hath been disproportionate in severity. The killing

of a Brahmana involves a sin that is heavier than the killing of any other

living being. Thou shall, therefore, O god of justice, have to be born

among men even in the Sudra order. And from this day I establish this

limit in respect of the consequence of acts that an act shall not be

sinful when committed by one below the age of fourteen. But when committed

by one above that age, it shall be regarded as sin.'

"Vaisampayana continued, 'Cursed for this fault by that illustrious Rishi,

the god of justice had his birth as Vidura in the Sudra order. And Vidura

was well-versed in the doctrines of morality and also politics and worldly

profit. And he was entirely free from covetousness and wrath. Possessed of

great foresight and undisturbed tranquillity of mind, Vidura was ever

devoted to the welfare of the Kurus.'"

SECTION CIX

(Sambhava Parva continued)

"Vaisampayana said, 'Upon the birth of those three children, Kurujangala,

Kurukshetra, and the Kurus grew in prosperity. The earth began to yield

abundant harvest, and the crops also were of good flavour. And the clouds

began to pour rain in season and trees became full of fruits and flowers.

And the draught cattle were all happy and the birds and other animals

rejoiced exceedingly. And the flowers became fragrant and the fruits

became sweet; the cities and towns became filled with merchants, artisans,

traders and artists of every description. And the people became brave,

learned, honest and happy. And there were no robbers then, nor anybody who

was sinful. And it seemed that the golden age had come upon every part of

the kingdom. And the people devoted to virtuous acts, sacrifices and truth,

and regarding one another with love and affection grew in prosperity. And

free from pride, wrath and covetousness, they rejoiced in perfectly

innocent sports. And the capital of the Kurus, full as the ocean, was a

second Amaravati, teeming with hundreds of palaces and mansions, and

possessing gates and arches dark as the clouds. And men in great

cheerfulness sported constantly on rivers, lakes and tanks, and in fine

groves and charming woods. And the southern Kurus, in their virtuous

rivalry with their northern kinsmen, walked about in the company of

Siddhas and Charanas and Rishis. And all over that delightful country

whose prosperity was thus increased by the Kurus, there were no misers and

no widowed women. And the wells and lakes were ever full; the groves

abounded with trees, and the houses and abodes of Brahmanas were full of

wealth and the whole kingdom was full of festivities. And, O king,

virtuously ruled by Bhishma, the kingdom was adorned with hundreds of

sacrificial stakes. And the wheel of virtue having been set in motion by

Bhishma, and the country became so contented that the subjects of other

kingdoms, quitting their homes, came to dwell there and increase its

population. And the citizens and the people were filled with hope, upon

seeing the youthful acts of their illustrious princes. And, O king, in the

house of the Kuru chiefs as also of the principal citizens, 'give', 'eat'

were the only words constantly heard. And Dhritarashtra and Pandu and

Vidura of great intelligence were from their birth brought up by Bhishma,

as if they were his own sons. And the children, having passed through the

usual rites of their order, devoted themselves to vows and study. And they

grew up into fine young men skilled in the Vedas and all athletic sports.

And they became well-skilled in the practice of bow, in horsemanship, in

encounters with mace, sword and shield, in the management of elephants in

battle, and in the science of morality. Well-read in history and the

Puranas and various branches of learning, and acquainted with the truths

of the Vedas and their branches they acquired knowledge, which was

versatile and deep. And Pandu, possessed of great prowess, excelled all

men in archery while Dhritarashtra excelled all in personal strength,

while in the three worlds there was no one equal to Vidura in devotion to

virtue and in the knowledge of the dictates of morality. And beholding the

restoration of the extinct line of Santanu, the saying became current in

all countries that among mothers of heroes, the daughters of the king of

Kasi were the first; that among countries Kurujangala was the first; that

among virtuous men, Vidura was the first; that among cities Hastinapura

was the first. Pandu became king, for Dhritarashtra, owing to the

blindness, and Vidura, for his birth by a Sudra woman, did not obtain the

kingdom. One day Bhishma, the foremost of those acquainted with the duties

of a statesman and dictates of morality, properly addressing Vidura

conversant with the truth of religion and virtue, said as follows."

SECTION CX

(Sambhava Parva continued)

"Bhishma said, 'This our celebrated race, resplendent with every virtue

and accomplishment, hath all along sovereignty over all other monarchs on

earth. Its glory maintained and itself perpetuated by many virtuous and

illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and

Satyavati and myself have raised you (three) up, in order that it may not

be extinct. It behoveth myself and thee also to take such steps that this

our dynasty may expand again as the sea. It hath been heard by me that

there are three maidens worthy of being allied to our race. One is the

daughter of (Surasena of) the Yadava race; the other is the daughter of

Suvala; and the third is the princess of Madra. O son, all these maidens

are of course of blue blood. Possessed of beauty and pure blood, they are

eminently fit for an alliance with our family. O thou foremost of

intelligent men, I think we should choose them for the growth of our race.

Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou art our

father and thou art our mother, too. Thou art our respected spiritual

instructor. Therefore, do thou what may be best for us in thy eyes.'

"Vaisampayana continued, 'Soon after Bhishma heard from the Brahmanas that

Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva)

had obtained from the deity the boon that she should have a century of

sons. Bhishma, the grandfather of the Kurus, having heard this, sent

messengers unto the king of Gandhara. King Suvala at first hesitated on

account of the blindness of the bridegroom, but taking into consideration

the blood of the Kurus, their fame and behaviour, he gave his virtuous

daughter unto Dhritarashtra and the chaste Gandhari hearing that

Dhritarashtra was blind and that her parents had consented to marry her to

him, from love and respect for her future husband, blindfolded her own

eyes. Sakuni, the son of Suvala, bringing unto the Kurus his sister endued

with youth and beauty, formally gave her away unto Dhritarashtra. And

Gandhari was received with great respect and the nuptials were celebrated

with great pomp under Bhishma's directions. And the heroic Sakuni, after

having bestowed his sister along with many valuable robes, and having

received Bhishma's adorations, returned to his own city. And, O thou of

Bharata's race, the beautiful Gandhari gratified all the Kurus by her

behaviour and respectful attentions. And Gandhari, ever devoted to her

husband, gratified her superiors by her good conduct; and as she was

chaste, she never referred even by words to men other than her husband or

such superiors.'"

SECTION CXI

(Sambhava Parva continued)

"Vaisampayana continued, 'There was amongst the Yadavas a chief named Sura.

He was the father of Vasudeva. And he had a daughter called Pritha, who

was unrivalled for beauty on earth. And, O thou of Bharata's race, Sura,

always truthful in speech, gave from friendship this his firstborn

daughter unto his childless cousin and friend, the illustrious Kuntibhoja--

the son of his paternal aunt--pursuant to a former promise. And Pritha in

the house of her adoptive father was engaged in looking after the duties

of hospitality to Brahmanas and other guests. Once she gratified by her

attentions the terrible Brahmana of rigid vows, who was known by the name

of Durvasa and was well-acquainted with the hidden truths of morality.

Gratified with her respectful attentions, the sage, anticipating by his

spiritual power the future (season of) distress (consequent upon the curse

to be pronounced upon Pandu for his unrighteous act of slaying a deer

while serving its mate) imparted to her a formula of invocation for

summoning any of the celestials she liked to give her children. And the

Rishi said, 'Those celestials that thou shall summon by this Mantra shall

certainly approach thee and give thee children.' Thus addressed by the

Brahmana, the amiable Kunti (Pritha) became curious, and in her maidenhood

summoned the god Arka (Sun). And as soon as he pronounced the Mantra, she

beheld that effulgent deity--that beholder of everything in the world--

approaching her. And beholding that extraordinary sight, the maiden of

faultless features was overcome with surprise. But the god Vivaswat (Sun)

approaching her, said, 'Here I am, O black-eyed girl! Tell me what I am to

do for thee.'

"Hearing this, Kunti said, 'O slayer of foes, a certain Brahamana gave me

this formula of invocation as a boon, and, O lord, I have summoned thee

only to test its efficacy. For this offence I bow to thee. A woman,

whatever be her offence, always deserveth pardon.' Surya (Sun) replied, 'I

know that Durvasa hath granted this boon. But cast off thy fears, timid

maiden, and grant me thy embraces. Amiable one, my approach cannot be

futile; it must bear fruit. Thou hast summoned me, and if it be for

nothing, it shall certainly be regarded as thy transgression.'

"Vaisampayana continued, 'Vivaswat thus spoke unto her many things with a

view to allay her fears, but, O Bharata, the amiable maiden, from modesty

and fear of her relatives, consented not to grant his request. And, O bull

of Bharata's race, Arka addressed her again and said, 'O princess, for my

sake, it shall not be sinful for thee to grant my wish.' Thus speaking

unto the daughter of Kuntibhoja, the illustrious Tapana--the illuminator

of the universe--gratified his wish. And of this connection there was

immediately born a son known all over the world as Karna accountred with

natural armour and with face brightened by ear-rings. And the heroic Karna

was the first of all wielders of weapons, blessed with good fortune, and

endued with the beauty of a celestial child. And after the birth of this

child, the illustrious Tapana granted unto Pritha her maidenhood and

ascended to heaven. And the princess of the Vrishni race beholding with

sorrow that son born of her, reflected intently upon what was then the

best for her to do. And from fear of her relatives she resolved to conceal

that evidence of her folly. And she cast her offspring endued with great

physical strength into the water. Then the well-known husband of Radha, of

the Suta caste, took up the child thus cast into the water, and he and his

wife brought him up as their own son. And Radha and her husband bestowed

on him the name of Vasusena (born with wealth) because he was born with a

natural armour and ear-rings. And endued as he was born with great

strength, as he grew up, he became skilled in all weapons. Possessed of

great energy, he used to adore the sun until his back was heated by his

rays (i.e., from dawn to midday), and during the hours of worship, there

was nothing on earth that the heroic and intelligent Vasusena would not

give unto the Brahmanas. And Indra desirous of benefiting his own son

Phalguni (Arjuna), assuming the form of a Brahmana, approached Vasusena on

one occasion and begged of him his natural armour. Thus asked Karna took

off his natural armour, and joining his hands in reverence gave it unto

Indra in the guise of a Brahmana. And the chief of the celestials accepted

the gift and was exceedingly gratified with Karna's liberality. He

therefore, gave unto him a fine dart, saying, 'That one (and one only)

among the celestials, the Asuras, men, the Gandharvas, the Nagas, and the

Rakshasas, whom thou desirest to conquer, shall be certainly slain with

this dart.'

"The son of Surya was before this known by the name of Vasusena. But since

he cut off his natural armour, he came to be called Karna (the cutter or

peeler of his own cover).'"

SECTION CXII

(Sambhava Parva continued)

"Vaisampayana said. 'The large-eyed daughter of Kuntibhoja, Pritha by name,

was endued with beauty and every accomplishment. Of rigid vows, she was

devoted to virtue and possessed of every good quality. But though endued

with beauty and youth and every womanly attribute, yet it so happened that

no king asked for her hand. Her father Kuntibhoja seeing this, invited, O

best of monarchs, the princes and kings of other countries and desired his

daughter to select her husband from among her guests. The intelligent

Kunti, entering the amphitheatre, beheld Pandu--the foremost of the

Bharatas--that tiger among kings--in that concourse of crowned heads.

Proud as the lion, broad-chested, bull-eyed, endued with great strength,

and outshining all other monarchs in splendour, he looked like another

Indra in that royal assemblage. The amiable daughter of Kuntibhoja, of

faultless features, beholding Pandu--that best of men--in that assembly,

became very much agitated. And advancing with modesty, all the while

quivering with emotion, she placed the nuptial garland about Pandu's neck.

The other monarchs, seeing Kunti choose Pandu for her lord, returned to

their respective kingdoms on elephants, horses and cars, as they had come.

Then, O king, the bride's father caused the nuptial rites to be performed

duly. The Kuru prince blessed with great good fortune and the daughter of

Kuntibhoja formed a couple like Maghavat and Paulomi (the king and queen

of the celestials). And, O best of Kuru monarchs, king Kuntibhoja, after

the nuptials were over, presented his son-in-law with much wealth and sent

him back to his capital. Then the Kuru prince Pandu, accompanied by a

large force bearing various kinds of banners and pennons, and eulogised by

Brahmanas and great Rishis pronouncing benedictions, reached his capital.

And after arriving at his own palace, he established his queen therein.'"

SECTION CXIII

(Sambhava Parva continued)

"Vaisampayana continued, 'Some time after, Bhishma the intelligent son of

Santanu set his heart upon getting Pandu married to a second wife.

Accompanied by an army composed of four kinds of force, and also by aged

councillors and Brahmanas and great Rishis, he went to the capital of the

king of Madra. And that bull of the Valhikas--the king of Madra--hearing

that Bhishma had arrived, went out to receive him. And having received him

with respect, he got him to enter his palace. Arriving there, the king of

Madra offered unto Bhishma a white carpet for a seat; water to wash his

feet with, and usual oblation of various ingredients indicative of respect.

And when he was seated at ease, the king asked him about the reason of his

visit. Then Bhishma--the supporter of the dignity of the Kurus--addressed

the king of Madra and said, 'O oppressor of all foes, know that I have

come for the hand of a maiden. It hath been heard by us that thou hast a

sister named Madri celebrated for her beauty and endued with every virtue;

I would chose her for Pandu. Thou art, O king, in every respect worthy of

an alliance with us, and we also are worthy of thee. Reflecting upon all

this, O king of Madra, accept us duly.' The ruler of Madra, thus addressed

by Bhishma, replied, 'To my mind, there is none else than one of thy

family with whom I can enter into an alliance. But there is a custom in

our family observed by our ancestors, which, be it good or bad, I am

incapable of transgressing. It is well-known, and therefore is known to

thee as well, I doubt not. Therefore, it is not proper for thee to say to

me,--Bestow thy sister. The custom to which I allude is our family custom.

With us that is a virtue and worthy of observance. It is for this only, O

slayer of foes, I cannot give thee any assurance in the matter of thy

request.' On hearing this, Bhishma answered the king of Madra, saying, 'O

king, this, no doubt, is a virtue. The self-create himself hath said it.

Thy ancestors were observant of custom. There is no fault to find with it.

It is also well-known, O Salya, that this custom in respect of family

dignity hath the approval of the wise and the good.' Saying this Bhishma

of great energy gave unto Salya much gold both coined and uncoined, and

precious stones of various colours by thousands, and elephants and horses

and cars, and much cloth and many ornaments, and gems and pearls and

corals. And Salya accepting with a cheerful heart those precious gifts

then gave away his sister decked in ornaments unto that bull of the Kuru

race. Then the wise Bhishma, the son of the oceangoing Ganga, rejoiced at

the issue of his mission, took Madri with him, and returned to the Kuru

capital named after the elephant.

"Then selecting an auspicious day and moment as indicated by the wise for

the ceremony, King Pandu was duly united with Madri. And after the

nuptials were over, the Kuru king established his beautiful bride in

handsome apartments. And, O king of kings, that best of monarchs then gave

himself up to enjoyment in the company of his two wives as best he liked

and to the limit of his desires. And after thirty days had elapsed, the

Kuru king, O monarch, started from his capital for the conquest of the

world. And after reverentially saluting and bowing to Bhishma and the

other elders of the Kuru race, and with adieus to Dhritarashtra and others

of the family, and obtaining their leave, he set out on his grand campaign,

accompanied by a large force of elephants, horses, and cars, and well-

pleased with the blessings uttered by all around and the auspicious rites

performed by the citizens for his success. And Pandu, accompanied by such

a strong force marched against various foes. And that tiger among men--

that spreader of the fame of the Kurus--first subjugated the robber tribes

of asarna. He next turned his army composed of innumerable elephants,

cavalry, infantry, and charioteers, with standards of various colours

against Dhirga--the ruler of the kingdom of Maghadha who was proud of his

strength, and offended against numerous monarchs. And attacking him in his

capital, Pandu slew him there, and took everything in his treasury and

also vehicles and draught animals without number. He then marched into

Mithila and subjugated the Videhas. And then, O bull among men, Pandu led

his army against Kasi, Sumbha, and Pundra, and by the strength and prowess

of his arms spread the fame of the Kurus. And Pandu, that oppressor of

foes, like unto a mighty fire whose far-reaching flames were represented

by his arrows and splendour by his weapons, began to consume all kings

that came in contact with him. These with their forces, vanquished by

Pandu at the head of his army, were made the vassals of the Kurus. And all

kings of the world, thus vanquished by him, regarded him as the one single

hero on earth even as the celestials regard Indra in heaven. And the kings

of earth with joined palms bowed to him and waited on him with presents of

various kinds of gems and wealth, precious stones and pearls and corals,

and much gold and silver, and first-class kine and handsome horses and

fine cars and elephants, and asses and camels and buffaloes, and goats and

sheep, and blankets and beautiful hides, and cloths woven out of furs. And

the king of Hastinapura accepting those offerings retraced his steps

towards his capital, to the great delight of his subjects. And the

citizens and others filled with joy, and kings and ministers, all began to

say, 'O, the fame of the achievements of Santanu, that tiger among kings,

and of the wise Bharata, which were about to die, hath been revived by

Pandu. They who robbed before the Kurus of both territory and wealth have

been subjugated by Pandu--the tiger of Hastinapura--and made to pay

tribute.' And all the citizens with Bhishma at their head went out to

receive the victorious king. They had not proceeded far when they saw the

attendants of the king laden with much wealth, and the train of various

conveyances laden with all kinds of wealth, and of elephants, horses, cars,

kine, camels and other animals, was so long that they saw not its end.

Then Pandu, beholding Bhishma, who was a father to him, worshipped his

feet and saluted the citizens and others as each deserved. And Bhishma,

too, embracing Pandu as his son who had returned victorious after grinding

many hostile kingdoms, wept tears of joy. And Pandu, instilling joy into

the hearts of his people with a flourish of trumpets and conchs and kettle-

drums, entered his capital.'"

SECTION CXIV

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, then, at the command of Dhritarashtra, offered

the wealth he had acquired by the prowess of his arms to Bhishma, their

grand-mother Satyavati and their mothers. And he sent portion of his

wealth to Vidura also. And the virtuous Pandu gratified his other

relatives also with similar presents. Then Satyavati and Bhishma and the

Kosala princes were all gratified with the presents Pandu made out of the

acquisitions of his prowess. And Ambalika in particular, upon embracing

her son of incomparable prowess, became as glad as the queen of heaven

upon embracing Jayanta. And with the wealth acquired by that hero

Dhritarashtra performed five great sacrifices that were equal unto a

hundred great horse-sacrifices, at all of which the offerings to Brahmanas

were by hundreds and thousands.

"A little while after, O bull of Bharata's race, Pandu who had achieved a

victory over sloth and lethargy, accompanied by his two wives, Kunti and

Madri, retired into the woods. Leaving his excellent palace with its

luxurious beds, he became a permanent inhabitant of the woods, devoting

the whole of his time to the chase of the deer. And fixing his abode in a

delightful and hilly region overgrown with huge sala trees, on the

southern slope of the Himavat mountains, he roamed about in perfect

freedom. The handsome Pandu with his two wives wandered in those woods

like Airavata accompanied by two she-elephants. And the dwellers in those

woods, beholding the heroic Bharata prince in the company of his wives,

armed with sword, arrows, and bow, clad with his beautiful armour, and

skilled in all excellent weapons, regarded him as the very god wandering

amongst them.

"And at the command of Dhritarashtra, people were busy in supplying Pandu

in his retirement with every object of pleasure and enjoyment.

"Meanwhile the son of the ocean-going Ganga heard that king Devaka had a

daughter endued with youth and beauty and begotten upon a Sudra wife.

Bringing her from her father's abode, Bhishma married her to Vidura of

great wisdom. And Vidura begot upon her many children like unto himself in

accomplishments.'"

SECTION CXV

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile, O Janamejaya, Dhritarashtra begat upon

Gandhari a hundred sons, and upon a Vaisya wife another besides those

hundred. And Pandu had, by his two wives Kunti and Madri, five sons who

were great charioteers and who were all begotten by the celestials for the

perpetuation of the Kuru line.'

"Janamejaya said, 'O best of Brahmanas, how did Gandhari bring forth those

hundred sons and in how many years? What were also the periods of life

allotted to each? How did Dhritarashtra also beget another son in a Vaisya

wife? How did Dhritarashtra behave towards his loving obedient, and

virtuous wife Gandhari? How were also begotten the five sons of Pandu,

those mighty charioteers, even though Pandu himself laboured under the

curse of the great Rishi (he slew)? Tell me all this in detail, for my

thirst for hearing everything relating to my own ancestor hath not been

slaked.'

"Vaisampayana said, 'One day Gandhari entertained with respectful

attention the great Dwaipayana who came to her abode, exhausted with

hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave

her the boon she asked for, viz., that she should have a century of sons

each equal unto her lord in strength and accomplishments. Some time after

Gandhari conceived and she bore the burden in her womb for two long years

without being delivered. And she was greatly afflicted at this. It was

then that she heard that Kunti had brought forth a son whose splendour was

like unto the morning sun. Impatient of the period of gestation which had

prolonged so long, and deprived of reason by grief, she struck her womb

with great violence without the knowledge of her husband. And thereupon

came out of her womb, after two years' growth, a hard mass of flesh like

unto an iron ball. When she was about to throw it away, Dwaipayana,

learning everything by his spiritual powers, promptly came there, and that

first of ascetics beholding that ball of flesh, addressed the daughter of

Suvala thus, 'What hast thou done?' Gandhari, without endeavouring to

disguise her feelings, addressed the Rishi and said, 'Having heard that

Kunti had brought forth a son like unto Surya in splendour, I struck in

grief at my womb. Thou hadst, O Rishi, granted me the boon that I should

have a hundred sons, but here is only a ball of flesh for those hundred

sons!' Vyasa then said, 'Daughter of Suvala, it is even so. But my words

can never be futile. I have not spoken an untruth even in jest. I need not

speak of other occasions. Let a hundred pots full of clarified butter be

brought instantly, and let them be placed at a concealed spot. In the

meantime, let cool water be sprinkled over this ball of flesh.'

"Vaisampayana continued, 'That ball of flesh then, sprinkled over with

water, became, in time, divided into a hundred and one parts, each about

the size of the thumb. These were then put into those pots full of

clarified butter that had been placed at a concealed spot and were watched

with care. The illustrious Vyasa then said unto the daughter of Suvala

that she should open the covers of the pots after full two years. And

having said this and made these arrangements, the wise Dwaipayana went to

the Himavat mountains for devoting himself to asceticism.

"Then in time, king Duryodhana was born from among those pieces of the

ball of flesh that had been deposited in those pots. According to the

order of birth, king Yudhishthira was the oldest. The news of Duryodhana's

birth was carried to Bhishma and the wise Vidura. The day that the haughty

Duryodhana was born was also the birth-day of Bhima of mighty arms and

great prowess.

"As soon as Duryodhana was born, he began to cry and bray like an ass. And

hearing that sound, the asses, vultures, jackals and crows uttered their

respective cries responsively. Violent winds began to blow, and there were

fires in various directions. Then king Dhritarashtra in great fear,

summoning Bhishma and Vidura and other well-wishers and all the Kurus, and

numberless Brahmanas, addressed them and said, 'The oldest of those

princes, Yudhishthira, is the perpetuator of our line. By virtue of his

birth he hath acquired the kingdom. We have nothing to say to this. But

shall this my son born after him become king? Tell me truly what is lawful

and right under these circumstances.' As soon as these words were spoken,

O Bharata, jackals and other carnivorous animals began to howl ominously.

And marking those frightful omens all around, the assembled Brahmanas and

the wise Vidura replied, 'O king, O bull among men, when these frightful

omens are noticeable at the birth of thy eldest son, it is evident that he

shall be the exterminator of thy race. The prosperity of all dependeth on

his abandonment. Calamity there must be in keeping him. O king, if thou

abandonest him, there remain yet thy nine and ninety sons. If thou

desirest the good of thy race, abandon him, O Bharata! O king, do good to

the world and thy own race by casting off this one child of thine. It hath

been said that an individual should be cast off for the sake of the family;

that a family should be cast off for the sake of a village; that a village

may be abandoned for the sake of the whole country; and that the earth

itself may be abandoned for the sake of the soul.' When Vidura and those

Brahmanas had stated so, king Dhritarashtra out of affection for his son

had not the heart to follow that advice. Then, O king, within a month,

were born a full hundred sons unto Dhritarashtra and a daughter also in

excess of this hundred. And during the time when Gandhari was in a state

of advanced pregnancy, there was a maid servant of the Vaisya class who

used to attend on Dhritarashtra. During that year, O king, was begotten

upon her by the illustrious Dhritarashtra a son endued with great

intelligence who was afterwards named Yuyutsu. And because he was begotten

by a Kshatriya upon a Vaisya woman, he came to be called Karna.

"Thus were born unto the wise Dhritarashtra a hundred sons who were all

heroes and mighty chariot-fighters, and a daughter over and above the

hundred, and another son Yuyutsu of great energy and prowess begotten upon

a Vaisya woman.'"

SECTION CXVI

(Sambhava Parva continued)

"Janamejaya said, 'O sinless one, thou hast narrated to me from the

beginning all about the birth of Dhritarashtra's hundred sons owing to the

boon granted by the Rishi. But thou hast not told me as yet any

particulars about the birth of the daughter. Thou hast merely said that

over and above the hundred sons, there was another son named Yuyutsu

begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of

immeasurable energy said unto the daughter of the king of Gandhara that

she would become the mother of a hundred sons. Illustrious one, how is

that thou sayest Gandhari had a daughter over and above her hundred sons?

If the ball of flesh was distributed by the great Rishi only into a

hundred parts, and if Gandhari did not conceive on any other occasion, how

was then Duhsala born. Tell me this, O Rishi! my curiosity hath been

great."

"Vaisampayana said, 'O descendant of the Pandavas, thy question is just,

and I will tell thee how it happened. The illustrious and great Rishi

himself, by sprinkling water over that ball of flesh, began to divide it

into parts. And as it was being divided into parts, the nurse began to

take them up and put them one by one into those pots filled with clarified

butter. While this process was going on, the beautiful and chaste Gandhari

of rigid vows, realising the affection that one feeleth for a daughter,

began to think within herself, 'There is no doubt that I shall have a

hundred sons, the Muni having said so. It can never be otherwise. But I

should be very happy if a daughter were born of me over and above these

hundred sons and junior to them all. My husband then may attain to those

worlds that the possession of a daughter's sons conferreth. Then again,

the affection the women feel for their sons-in-law is great. If, therefore,

I obtain a daughter over and above my hundred sons, then, surrounded by

sons and daughter's sons, I may feel supremely blest. If I have ever

practised ascetic austerities, if I have ever given anything in charity,

if I have ever performed the homa (through Brahamanas), if I have ever

gratified my superiors by respectful attentions, then (as the fruit of

those acts) let a daughter be born unto me.' All this while that

illustrious and best of Rishis, Krishna-Dwaipayana himself was dividing

the ball of flesh; and counting a full hundred of the parts, he said unto

the daughter of Suvala, 'Here are thy hundred sons. I did not speak aught

unto thee that was false. Here, however, is one part in excess of the

hundred, intended for giving thee a daughter's son. This part shall

develop into an amiable and fortunate daughter, as thou hast desired.'

Then that great ascetic brought another pot full of clarified butter, and

put the part intended for a daughter into it.

"Thus have I, O Bharata, narrated unto thee all about the birth of Duhsala.

Tell me, O sinless one, what more I am now to narrate.'"

SECTION CXVII

(Sambhava Parva continued)

"Janamejaya said, 'Please recite the names of Dhritarashtra's sons

according to the order of their birth.'

"Vaisampayana said, 'Their names, O king, according to the order of birth,

are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama,

Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana,

Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna,

Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra,

Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and

Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman,

Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega,

Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya,

Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha,

Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani,

Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta,

Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta,

Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes,

Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and

Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha,

and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru,

Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a

daughter named Duhsala. All were heroes and Atirathas, and were well-

skilled in warfare. All were learned in the Vedas, and all kinds of

weapons. And, O, king, worthy wives were in time selected for all of them

by Dhritarashtra after proper examination. And king Dhritarashtra, O

monarch, also bestowed Duhsala, in proper time and with proper rites, upon

Jayadratha (the king of Sindhu).'"

SECTION CXVIII

(Sambhava Parva continued)

"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything

about) the extraordinary birth among men, of the sons of Dhritarashtra in

consequence of the Rishi's grace. Thou hast also said what their names are,

according to the order of their birth. O Brahmana, I have heard all these

from thee. But tell me now all about the Pandavas. While reciting the

incarnations on earth of the celestial, the Asuras, and the beings of

other classes, thou saidst that the Pandavas were all illustrious and

endued with the prowess of gods, and that they were incarnate portion of

the celestials themselves. I desire, therefore, to hear all about those

beings of extraordinary achievements beginning from the moment of their

birth. O Vaisampayana, recite thou their achievements.'

"Vaisampayana said, 'O king, one day Pandu, while roaming about in the

woods (on the southern slopes of the Himavat) that teemed with deer and

wild animals of fierce disposition, saw a large deer, that seemed to be

the leader of a herd, serving his mate. Beholding the animals, the monarch

pierced them both with five of his sharp and swift arrows winged with

golden feathers. O monarch, that was no deer that Pandu struck at, but a

Rishi's son of great ascetic merit who was enjoying his mate in the form

of a deer. Pierced by Pandu, while engaged in the act of intercourse, he

fell down to the ground, uttering cries that were of a man and began to

weep bitterly.

"The deer then addressed Pandu and said, 'O king, even men that are slaves

to lust and wrath, and void of reason, and ever sinful, never commit such

a cruel act as this. Individual judgment prevaileth not against the

ordinance, the ordinance prevaileth against individual judgment. The wise

never sanction anything discountenanced by the ordinance. Thou art born, O

Bharata, in a race that hath ever been virtuous. How is it, therefore,

that even thou, suffering thyself to be overpowered by passion and wrath

losest thy reason?' Hearing this, Pandu replied, 'O deer, kings behave in

the matter of slaying animals of thy species exactly as they do in the

matter of slaying foes. It behoveth thee not, therefore, to reprove me

thus from ignorance. Animals of thy species are slain by open or covert

means. This, indeed, is the practice of kings. Then why dost thou reprove

me? Formerly, the Rishi Agastya, while engaged in the performance of a

grand sacrifice, chased the deer, and devoted every deer in the forest

unto the gods in general. Thou hast been slain, pursuant to the usage

sanctioned by such precedent. Wherefore reprovest us then? For his

especial sacrifices Agastya performed the homa with fat of the deer.'

"The deer then said, 'O king, men do not let fly their arrows at their

enemies when the latter are unprepared. But there is a time for doing it

(viz., after declaration of hostilities). Slaughter at such a time is not

censurable.'

"Pandu replied, 'It is well-known that men slay deer by various effective

means without regarding whether the animals are careful or careless.

Therefore, O deer, why dost thou reprove me?'

"The deer then said, 'O, king, I did not blame thee for thy having killed

a deer, or for the injury thou hast done to me. But, instead of acting so

cruelly, thou shouldst have waited till the completion of my act of

intercourse. What man of wisdom and virtue is there that can kill a deer

while engaged in such an act? The time of sexual intercourse is agreeable

to every creature and productive of good to all. O king, with this my mate

I was engaged in the gratification of my sexual desire. But that effort of

mine hath been rendered futile by thee. O king of the Kurus, as thou art

born in the race of the Pauravas ever noted for white (virtuous) deeds,

such an act hath scarcely been worthy of thee. O Bharata, this act must be

regarded as extremely cruel, deserving of universal execration, infamous,

and sinful, and certainly leading to hell. Thou art acquainted with the

pleasures of sexual intercourse. Thou art acquainted also with the

teaching of morality and dictates of duty. Like unto a celestial as thou

art, it behoveth thee not to do such an act as leadeth to hell. O best of

kings, thy duty is to chastise all who act cruelly, who are engaged in

sinful practices and who have thrown to the winds religion, profit, and

pleasure as explained in the scriptures. What hast thou done, O best of

men, in killing me who have given thee no offence? I am, O king, a Muni

who liveth on fruits and roots, though disguised as a deer. I was living

in the woods in peace with all. Yet thou hast killed me, O king, for which

I will curse thee certainly. As thou hast been cruel unto a couple of

opposite sexes, death shall certainly overtake thee as soon as thou

feelest the influence of sexual desire. I am a Muni of the name of Kindama,

possessed of ascetic merit. I was engaged in sexual intercourse with this

deer, because my feelings of modesty did not permit me to indulge in such

an act in human society. In the form of a deer I rove in the deep woods in

the company of other deer. Thou hast slain me without knowing that I am a

Brahmana, the sin of having slain a Brahmana shall not, therefore, be

thine. But senseless man, as you have killed me, disguised as a deer, at

such a time, thy fate shall certainly be even like mine. When, approaching

thy wife lustfully, thou wilt unite with her even as I had done with mine,

in that very state shalt thou have to go to the world of the spirits. And

that wife of thine with whom thou mayst be united in intercourse at the

time of thy death shall also follow thee with affection and reverence to

the domains of the king of the dead. Thou hast brought me grief when I was

happy. So shall grief come to thee when thou art in happiness.'

"Vaisampayana continued, 'Saying this, that deer, afflicted with grief

gave up the ghost; and Pandu also was plunged in woe at the sight.'"

SECTION CXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After the death of that deer, king Pandu with his

wives was deeply afflicted and wept bitterly. And he exclaimed, 'The

wicked, even if born in virtuous families, deluded by their own passions,

become overwhelmed with misery as the fruit of their own deeds. I have

heard that my father, though begotten by Santanu of virtuous soul, was cut

off while still a youth, only because he had become a slave to his lust.

In the soil of that lustful king, the illustrious Rishi Krishna-Dwaipayana

himself, of truthful speech, begot me. A son though I am of such a being,

with my wicked heart wedded to vice, I am yet leading a wandering life in

the woods in the chase of the deer. Oh, the very gods have forsaken me! I

shall seek salvation now. The great impediments to salvation are the

desire to beget children, and other concerns of the world. I shall now

adopt the Brahmacharya mode of life and follow in the imperishable wake of

my father. I shall certainly bring my passions under complete control by

severe ascetic penances. Forsaking my wives and other relatives and

shaving my head, alone shall I wander over the earth, begging for my

subsistence from each of these trees standing here. Forsaking every object

of affection and aversion, and covering my body with dust, I shall make

the shelter of trees or deserted houses my home. I shall never yield to

influence of sorrow or joy, and I shall regard slander and eulogy in the

same light. I shall not seek benedictions or bows. I shall be at peace

with all, and shall not accept gifts. I shall not mock anybody, nor shall

I knit my brows at any one, but shall be ever cheerful and devoted to the

good of all creatures. I shall not harm any of the four orders of life

gifted with power of locomotion or otherwise, viz., oviparous and

viviparous creatures and worms and vegetables. But on the contrary,

preserve an equality of behaviour towards all, as if they were, my own

children. Once a day shall I beg of five or ten families at the most, and

if I do not succeed in obtaining alms, I shall then go without food. I

shall rather stint myself than beg more than once of the same person. If I

do not obtain anything after completing my round of seven or ten houses,

moved by covetousness, I shall not enlarge my round. Whether I obtain or

fail to obtain alms. I shall be equally unmoved like a great ascetic. One

lopping off an arm of mine with a hatchet, and one smearing another arm

with sandal-paste, shall be regarded by me equally. I shall not wish

prosperity to the one or misery to the other. I shall not be pleased with

life or displeased with death. I shall neither desire to live nor to die.

Washing my heart of all sins, I shall certainly transcend those sacred

rites productive of happiness, that men perform in auspicious moments,

days, and periods. I shall also abstain from all acts of religion and

profit and also those that lead to the gratification of the senses. Freed

from all sins and snares of the world, I shall be like the wind subject to

none. Following the path of fearlessness and bearing myself in this way I

shall at last lay down my life. Destitute of the power of begetting

children, firmly adhering to the line of duty I shall not certainly

deviate therefrom in order to tread in the vile path of the world that is

so full of misery. Whether respected or disrespected in the world that man

who from covetousness casteth on others a begging look, certainly behaveth

like a dog. (Destitute as I am of the power of procreation, I should not

certainly, from desire of offspring, solicit others to give me

children.)'

"Vaisampayana continued, 'The king, having thus wept in sorrow, with a

sigh looked at his two wives Kunti and Madri, and addressing them said,

'Let the princess of Kosala (my mother), Vidura, the king with our friends,

the venerable Satyavati, Bhishma, the priests of our family, illustrious

Soma-drinking Brahmanas of rigid vows and all elderly citizens depending

on us be informed, after being prepared for it, that Pandu hath retired

into the woods to lead a life of asceticism.' Hearing these words of their

lord who had set his heart on a life of asceticism in the woods, both

Kunti and Madri addressed him in these proper words, 'O bull of Bharata's

race, there are many other modes of life which thou canst adopt and in

which thou canst undergo the severest penances along with us, thy wedded

wives--in which for the salvation of thy body (freedom from re-birth),

thou mayest obtain heaven. We also, in the company of our lord, and for

his benefit, controlling our passions and bidding adieu to all luxuries,

shall subject ourselves to the severest austerities. O king, O thou of

great wisdom, if thou abandonest us, we shall then this very day truly

depart from this world.'

Pandu replied, 'If, indeed, this your resolve springeth from virtue, then

with you both I shall follow the imperishable path of my fathers.

Abandoning the luxuries of cities and towns, clad in barks of trees, and

living on fruits and roots, I shall wander in deep woods, practising the

severest penances. Bathing morning and evening, I shall perform the homa.

I shall reduce my body by eating very sparingly and shall wear rags and

skins and knotted locks on my head. Exposing myself to heat and cold and

disregarding hunger and thirst, I shall reduce my body by severe ascetic

penances, I shall live in solitude and I shall give myself up to

contemplation; I shall eat fruit, ripe or green, that I may find. I shall

offer oblations to the Pitris (manes) and the gods with speech, water and

the fruits of the wilderness. I shall not see, far less harm, any of the

denizens of the woods, or any of my relatives, or any of the residents of

cities and towns. Until I lay down this body, I shall thus practise the

severe ordinances of the Vanaprastha scriptures, always searching for

severer ones that they may contain.'

"Vaisampayana continued, 'The Kuru king, having said this unto his wives,

gave away to Brahmanas the big jewel in his diadem, his necklace of

precious gold, his bracelets, his large ear-rings, his valuable robes and

all the ornaments of his wives. Then summoning his attendants, he

commended them, saying, 'Return ye to Hastinapura and proclaim unto all

that Pandu with his wives hath gone into the woods, foregoing wealth,

desire, happiness, and even sexual appetite.' Then those followers and

attendants, hearing these and other soft words of the king, set up a loud

wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down

their cheeks they left the monarch and returned to Hastinapura with speed

carrying that wealth with them (that was to be distributed in charity).

Then Dhritarashtra, that first of men, hearing from them everything that

had happened in the woods, wept for his brother. He brooded over his

affliction continually, little relishing the comfort of beds and seats and

dishes.

"Meanwhile, the Kuru prince Pandu (after sending away his attendants)

accompanied by his two wives and eating fruits and roots went to the

mountains of Nagasata. He next went to Chaitraratha, and then crossed the

Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.

Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,

sometimes on level ground and sometimes on mountain slopes. He then

journeyed on to the lake of Indradyumna, whence crossing the mountains of

Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and

there continued to practise ascetic austerities.'"

SECTION CXX

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, possessed of great energy, then devoted

himself to asceticism. Within a short time he became the favourite of the

whole body of the Siddhas and Charanas residing there. And, O Bharata,

devoted to the service of his spiritual masters, free from vanity, with

mind under complete control and the passions fully subdued, the prince,

becoming competent to enter heaven by his own energy, attained to great

(ascetic) prowess. Some of the Rishis would call him brother, some friend,

while others cherished him as their son. And, O bull of Bharata's race,

having acquired after a long time great ascetic merit coupled with

complete singleness, Pandu became even like a Brahmarshi (though he was a

Kshatriya by birth).

"On a certain day of the new moon, the great Rishis of rigid vows

assembled together, and desirous of beholding Brahman were on the point of

starting on their expedition. Seeing them about to start, Pandu asked

those ascetics, saying, 'Ye first of eloquent men, where shall we go?' The

Rishis answered, 'There will be a great gathering today, in the abode of

Brahman, of celestials, Rishis and Pitris. Desirous of beholding the Self-

create we shall go there today.'

"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous

of visiting heaven along with the great Rishis. Accompanied by his two

wives, when he was on the point of following the Rishis in the northerly

direction from the mountain of hundred peaks, those ascetics addressed him

saying, 'In our northward march, while gradually ascending the king of

mountains, we have seen on its delightful breast many regions inaccessible

to ordinary mortals; retreats also of the gods, and Gandharvas and Apsaras,

with palatial mansions by hundreds clustering thick around and resounding

with the sweet notes of celestial music, the gardens of Kuvera laid out on

even and uneven grounds, banks of mighty rivers, and deep caverns. There

are many regions also on those heights that are covered with perpetual

snow and are utterly destitute of vegetable and animal existence. In some

places the downpour of rain is so heavy that they are perfectly

inaccessible and incapable of being utilised for habitation. Not to speak

of other animals, even winged creatures cannot cross them. The only thing

that can go there is air, and the only beings, Siddhas and great Rishis.

How shall these princesses ascend those heights of the king of mountains?

Unaccustomed to pain, shall they not droop in affliction? Therefore, come

not with us, O bull of Bharata's race!'

"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there

is no admittance into heaven. I am sonless! In affliction I speak unto

you! I am afflicted because I have not been able to discharge the debt I

owe to my ancestors. It is certain that with the dissolution of this my

body my ancestors perish! Men are born on this earth with four debts, viz.

those due unto the (deceased) ancestors, the gods, the Rishis, and other

men. In justice these must be discharged. The wise have declared that no

regions of bliss exist for them that neglect to pay these debts in due

time. The gods are paid (gratified) by sacrifices, the Rishis, by study,

meditation, and asceticism, the (deceased) ancestors, by begetting

children and offering the funeral cake, and, lastly other men, by leading

a humane and inoffensive life. I have justly discharged my obligations to

the Rishis, the gods, and other men. But those others than these three are

sure to perish with the dissolution of my body! Ye ascetics, I am not yet

freed from the debt I owe to my (deceased) ancestors. The best of men are

born in this world to beget children for discharging that debt. I would

ask you, should children be begotten in my soil (upon my wives) as I

myself was begotten in the soil of my father by the eminent Rishi?'

"The Rishis said, 'O king of virtuous soul, there is progeny in store for

thee, that is sinless and blest with good fortune and like unto the gods.

We behold it all with our prophetic eyes. Therefore, O tiger among men,

accomplish by your own acts that which destiny pointeth at. Men of

intelligence, acting with deliberation, always obtain good fruits; it

behoveth thee, therefore, O king, to exert thyself. The fruits thou

wouldst obtain are distinctly visible. Thou wouldst really obtain

accomplished and agreeable progeny.'

"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu,

remembering the loss of his procreative powers owing to the curse of the

deer, began to reflect deeply. And calling his wedded wife the excellent

Kunti, unto him, he told her in private, 'Strive thou to raise offspring

at this time of distress. The wise expounders of the eternal religion

declare that a son, O Kunti, is the cause of virtuous fame in the three

worlds. It is said that sacrifices, charitable gifts, ascetic penances,

and vows observed most carefully, do not confer religious merit on a

sonless man. O thou of sweet smiles, knowing all this, I am certain that

as I am sonless, I shall not obtain regions of true felicity. O timid one,

wretch that I was and addicted to cruel deeds, as a consequence of the

polluted life I led, my power of procreation hath been destroyed by the

curse of the deer. The religious institutes mention six kinds of sons that

are heirs and kinsmen, and six other kinds that are not heirs but kinsmen.

I shall speak of them presently. O Pritha, listen to me. They are: 1st,

the son begotten by one's own self upon his wedded wife; 2nd, the son

begotten upon one's wife by an accomplished person from motives of

kindness; 3rd, the son begotten upon one's wife by a person for pecuniary

consideration; 4th, the son begotten upon the wife after the husband's

death; 5th, the maiden-born son; 6th, the son born of an unchaste wife;

7th, the son given; 8th, the son bought for a consideration; 9th, the son

self-given; 10th, the son received with a pregnant bride; 11th, the

brother's son; and 12th, the son begotten upon a wife of lower caste. On

failure of offspring of a prior class, the mother should desire to have

offspring of the next class. In times of distress, men solicit offspring

from accomplished younger brothers. The self-born Manu hath said that men

failing to have legitimate offspring of their own may have offspring

begotten upon their wives by others, for sons confer the highest religious

merit. Therefore, O Kunti, being destitute myself of the power of

procreation, I command thee to raise good offspring through some person

who is either equal or superior to me. O Kunti, listen to the history of

the daughter of Saradandayana who was appointed by her lord to raise

offspring. That warrior-dame, when her monthly season arrived, bathed duly

and in the night went out and waited on a spot where four roads met. She

did not wait long when a Brahmana crowned with ascetic success came there.

The daughter of Saradandayana solicited him for offspring. After pouring

libations of clarified butter on the fire (in the performance of the

sacrifice known by the name of Punsavana) she brought forth three sons

that were mighty car-warriors and of whom Durjaya was the eldest, begotten

upon her by that Brahmana. O thou of good fortune, do thou follow that

warrior-dame's example at my command, and speedily raise offspring out of

the seed of some Brahmana of high ascetic merit.'"

SECTION CXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord,

king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it

behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy

wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt, in

righteousness, beget upon me children endued with great energy. Then I

shall ascend to heaven with thee; O prince of Kuru's race, receive me in

thy embrace for begetting children. I shall not certainly, even in

imagination, accept any other man except thee in my embraces. What other

man is there in this world superior to thee? O virtuous one, listen to

this Pauranic narrative that hath been, O thou of large eyes, heard by me,

and that I shall presently narrate.

"There was, in ancient times, a king in the race of Puru, known by the

name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul

and mighty arms, on one occasion, while he was performing a sacrifice the

gods with Indra and the great Rishis came to him, and Indra was so

intoxicated with the Soma juice he drank and the Brahmanas with the large

presents they received, that both the gods and the great Rishis began

themselves to perform everything appertaining to that sacrifice of the

illustrious royal sage. And thereupon Vyushitaswa began to shine above all

men like the Sun appearing in double splendour after the season of frost

is over. And the powerful Vyushitaswa, who was endued with the strength of

ten elephants very soon performed the horse-sacrifice, overthrowing, O

best of monarchs, all the kings of the East, the North, the West and the

South, and exacted tributes from them all. There is an anecdote, O best of

the Kurus, that is sung by all reciters of the Puranas, in connection with

that first of all men, the illustrious Vyushitaswa.--Having conquered the

whole Earth up to the coast of the sea, Vyushitaswa protected every class

of his subjects as a father does his own begotten sons.--Performing many

great sacrifices he gave away much wealth to the Brahmanas. After

collecting unlimited jewels and precious stones he made arrangements for

performing still greater ones. And he performed also the Agnishtoma, and

other special Vedic sacrifices, extracting great quantities of Soma juice.

And, O king, Vyushitaswa had for his dear wife, Bhadra, the daughter of

Kakshivat, unrivalled for beauty on earth. And it hath been heard by us

that the couple loved each other deeply. King Vyushitaswa was seldom

separated from his wife. Sexual excess, however, brought on an attack of

phthisis and the king died within a few days, sinking like the Sun in his

glory. Then Bhadra, his beautiful queen, was plunged into woe, and as she

was sonless, O tiger among men, she wept in great affliction. Listen to me,

O king, as I narrate to you all that Bhadra said with bitter tears

trickling down her cheeks. 'O virtuous one', she said, 'Women serve no

purpose when their husbands are dead. She who liveth after her husband is

dead, draggeth on a miserable existence that can hardly be called life. O

bull of the Kshatriya order, death is a blessing to women without husbands.

I wish to follow the way thou hast gone. Be kind and take me with thee. In

thy absence, I am unable to bear life even for a moment. Be kind to me, O

king and take me hence pretty soon. O tiger among men, I shall follow thee

over the even and uneven ground. Thou hast gone away, O lord, never to

return. I shall follow thee, O king, as thy own shadow. O tiger among men,

I will obey thee (as thy slave) and will ever do what is agreeable to thee

and what is for thy good. O thou of eyes like lotus-petals, without thee,

from this day, mental agonies will overwhelm me and eat into my heart. A

wretch that I am, some loving couple had doubtless been separated by me in

a former life, for which, in this life, I am made to suffer the pangs of

separation from thee. O king, that wretched woman who liveth even for a

moment separated from her lord, liveth in woe and suffereth the pangs of

hell even here. Some loving couple had doubtless been separated by me in a

former life, for which sinful act I am suffering this torture arising from

my separation from thee. O king, from this day I will lay myself down on a

bed of Kusa grass and abstain from every luxury, hoping to behold thee

once more. O tiger among men, show thyself to me. O king, O lord, command

once more thy wretched and bitterly weeping wife plunged in woe.'

"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept

over the death of her lord. And the weeping Bhadra clasped in her arms the

corpse in anguish of heart. Then she was addressed by an incorporeal voice

in these words, "Rise up, O Bhadra, and leave this place. O thou of sweet

smiles, I grant thee this boon. I will beget offspring upon thee. Lie thou

down with me on thy own bed, after the catamenial bath, on the night of

the eighth or the fourteenth day of the moon.' Thus addressed by the

incorporeal voice, the chaste Bhadra did, as she was directed, for

obtaining offspring. And, O bull of the Bharatas, the corpse of her

husband begat upon her seven children viz., three Salwas and four Madras.

O bull of the Bharatas, do thou also beget offspring upon me, like the

illustrious Vyushitaswa, by the exercise of that ascetic power which thou

possessest.'"

SECTION CXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu, well-

acquainted with all rules of morality, replied in these words of virtuous

import, 'O Kunti, what thou hast said is quite true. Vyushitaswa of old

did even as thou hast said. Indeed he was equal unto the celestials

themselves. But I shall now tell thee about the practices of old indicated

by illustrious Rishis, fully acquainted with every rule of morality. O

thou of handsome face and sweet smiles, women formerly were not immured

within houses and dependent on husbands and other relatives. They used to

go about freely, enjoying themselves as best as they liked. O thou of

excellent qualities, they did not then adhere to their husbands faithfully,

and yet, O handsome one, they were not regarded sinful, for that was the

sanctioned usage of the times. That very usage is followed to this day by

birds and beasts without any (exhibition of) jealousy. That practice,

sanctioned by precedent, is applauded by great Rishis. O thou of taper

thighs, the practice is yet regarded with respect amongst the Northern

Kurus. Indeed, that usage, so lenient to women, hath the sanction of

antiquity. The present practice, however (of women's being confined to one

husband for life) hath been established but lately. I shall tell thee in

detail who established it and why.

"It hath been heard by us that there was a great Rishi of the name of

Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.

O thou of eyes like lotus-petals, the present virtuous practice hath been

established by that Swetaketu from anger. Hear thou the reason. One day,

in the presence of Swetaketu's father a Brahmana came and catching

Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his

mother seized by the hand and taken away apparently by force, the son was

greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him

and said, 'Be not angry. O son! This is the practice sanctioned by

antiquity. The women of all orders in this world are free, O son; men in

this matter, as regards their respective orders, act as kine.' The Rishi's

son, Swetaketu, however, disapproved of the usage and established in the

world the present practice as regards men and women. It hath been heard by

us, O thou of great virtue, that the existing practice dates from that

period among human beings but not among beings of other classes.

Accordingly, since the establishment of the present usage, it is sinful

for women not to adhere to their husbands. Women transgressing the limits

assigned by the Rishi became guilty of slaying the embryo. And, men, too,

violating a chaste and loving wife who hath from her maidenhood observed

the vow of purity, became guilty of the same sin. The woman also who,

being commanded by her husband to raise offspring, refuses to do his

bidding, becometh equally sinful.

"Thus, O timid one, was the existing usage established of old by Swetaketu,

the son of Uddalaka, in defiance of antiquity. O thou of taper thighs, it

hath also been heard by us that Madayanti, the wife of Saudasa, commanded

by her husband to raise offspring went unto Rishi Vasishtha. And on going

in unto him, the handsome Madayanti obtained a son named Asmaka. She did

this, moved by the desire of doing good to her husband. O thou of lotus-

eyes, thou knowest, O timid girl, how we ourselves, for the perpetuation

of the Kuru race, were begotten by Krishna-Dwaipayana. O faultless one,

beholding all these precedents it behoveth thee to do my bidding, which is

not inconsistent with virtue, O princess, who is devoted to her husband,

it hath also been said by those acquainted with the rules of morality that

a wife, when her monthly season cometh, must ever seek her husband, though

at other times she deserveth liberty. The wise have declared this to be

the ancient practice. But, be the act sinful or sinless, those acquainted

with the Vedas have declared that it is the duty of wives to do what their

husbands bid them do. Especially, O thou of faultless features, I, who am

deprived of the power of procreation, having yet become desirous of

beholding offspring, deserve the more to be obeyed by thee. O amiable one,

joining my palms furnished with rosy fingers, and making of them a cup as

of lotus leaves, I place them on my head to propitiate thee. O thou of

lair looks, it behoveth thee to raise offspring, at my command, through

some Brahmana possessed of high ascetic merit. For then, owing to thee, O

thou of fair hips, I may go the way that is reserved for those that are

blessed with children.'

"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of

hostile cities, the handsome Kunti, ever attentive to what was agreeable

and beneficial to her lord, then replied unto him, saying, 'In my girlhood,

O lord, I was in my father's house engaged in attending upon all guests. I

used to wait respectfully upon Brahmanas of rigid vows and great ascetic

merit. One day I gratified with my attentions that Brahmana whom people

call Durvasa, of mind under full control and possessing knowledge of all

the mysteries of religion. Pleased with my services, that Brahmana gave me

a boon in the form of a mantra (formula of invocation) for calling into my

presence any one of the celestials I liked. And the Rishi, addressing me,

said, 'Anyone among the celestials whom thou callest by this shall, O girl,

approach thee and be obedient to thy will, whether he liketh it or not.

And, O princess, thou shall also have offspring through his grace.' O

Bharata, that Brahmana told me this when I lived in my father's house. The

words uttered by the Brahmana can never be false. The time also hath come

when they may yield fruit. Commanded by thee, O royal sage, I can by that

mantra summon any of the celestials, so that we may have good children. O

foremost of all truthful men, tell me which of the celestials I shall

summon. Know that, as regards this matter, I await your commands.'

"Hearing this, Pandu replied, 'O handsome one, strive duly this very day

to gratify our wishes. Fortunate one, summon thou the god of justice. He

is the most virtuous of the celestials. The god of justice and virtue will

never be able to pollute us with sin. The world also, O beautiful princess,

will then think that what we do can never be unholy. The son also that we

shall obtain from him shall in virtue be certainly the foremost among the

Kurus. Begotten by the god of justice and morality, he would never set his

heart upon anything that is sinful or unholy. Therefore, O thou of sweet

smiles, steadily keeping virtue before thy eyes, and duly observing holy

vows, summon thou the god of justice and virtue by the help of thy

solicitations and incantations.'

"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed

by her lord, said, 'So be it.' And bowing down to him and reverently

circumambulating his person, she resolved to do his bidding.'"

SECTION CXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a

full year old, it was then that Kunti summoned the eternal god of justice

to obtain offspring from him. And she offered without loss of time,

sacrifices unto the god and began to duly repeat the formula that Durvasa

had imparted to her some time before. Then the god, overpowered by her

incantations, arrived at the spot where Kunti was seated in his car

resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give

thee?' And Kunti too smiling in her turn, replied, 'Thou must even give me

offspring.' Then the handsome Kunti was united (in intercourse) with the

god of justice in his spiritual form and obtained from him a son devoted

to the good of all creatures. And she brought his excellent child, who

lived to acquire a great fame, at the eighth Muhurta called Abhijit, of

the hour of noon of that very auspicious day of the seventh month

(Kartika), viz., the fifth of the lighted fortnight, when the star

Jyeshtha in conjunction with the moon was ascendant. And as soon as the

child was born, an incorporeal voice (from the skies) said, 'This child

shall be the best of men, the foremost of those that are virtuous. Endued

with great prowess and truthful in speech, he shall certainly be the ruler

of the earth. And this first child of Pandu shall be known by the name of

Yudhishthira. Possessed of prowess and honesty of disposition, he shall be

a famous king, known throughout the three worlds.'

"Pandu, having obtained that virtuous son, again addressed his wife and

said, 'The wise have declared that a Kshatriya must be endued with

physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for

an offspring of superior strength.' Thus commanded by her lord, Kunti then

invoked Vayu. And the mighty god of wind, thus invoked, came unto her,

riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me

what is in thy heart.' Smiling in modesty, she said to him, 'Give me, O

best of celestials, a child endued with great strength and largeness of

limbs and capable of humbling the pride of every body.' The god of wind

thereupon begat upon her the child afterwards known as Bhima of mighty

arms and fierce prowess. And upon the birth of that child endued with

extraordinary strength, an incorporeal voice, O Bharata, as before, said,

'This child shall be the foremost of all endued with strength.' I must

tell you, O Bharata, of another wonderful event that occurred after the

birth of Vrikodara (Bhima). While he fell from the lap of his mother upon

the mountain breast, the violence of the fall broke into fragments the

stone upon which he fell without his infant body being injured in the

least. And he fell from his mother's lap because Kunti, frightened by a

tiger, had risen up suddenly, unconscious of the child that lay asleep on

her lap. And as she had risen, the infant, of body hard as the thunderbolt,

falling down upon the mountain breast, broke into a hundred fragments the

rocky mass upon which he fell. And beholding this, Pandu wondered much.

And it so happened that that very day on which Vrikodara was born, was

also, O best of Bharatas, the birthday of Duryodhana who afterwards became

the ruler of the whole earth.'

"After the birth of Vrikodara, Pandu again began to think, 'How am I to

obtain a very superior son who shall achieve world-wide fame? Every thing

in the world dependeth on destiny and exertion. But destiny can never be

successful except by timely exertion. We have heard it said that Indra is

the chief of the gods. Indeed, he is endued with immeasurable might and

energy and prowess and glory. Gratifying him with my asceticism, I shall

obtain from him a son of great strength. Indeed, the son he giveth me must

be superior to all and capable of vanquishing in battle all men and

creatures other than men. I shall, therefore, practise the severest

austerities, with heart, deed and speech.'

"After this, the Kuru king Pandu, taking counsel with the great Rishis

commanded Kunti to observe an auspicious vow for one full year, while he

himself commenced, O Bharata, to stand upon one leg from morning to

evening, and practise other severe austerities with mind rapt in

meditation, for gratifying the lord of the celestials.

"It was after a long time that Indra (gratified with such devotion)

approached Pandu and, addressing him, said, 'I shall give thee, O king, a

son who will be celebrated all over the three worlds and who will promote

the welfare of Brahmanas, kine and all honest men. The son I shall give

thee will be the smiter of the wicked and the delight of friends and

relatives. Foremost of all men, he will be an irresistible slayer of all

foes.' Thus addressed by Vasava (the king of the celestials), the virtuous

king of the Kuru race, well-recollecting those words, said unto Kunti, 'O

fortunate one, thy vow hath become successful. The lord of the celestials

hath been gratified, and is willing to give thee a son such as thou

desirest, of superhuman achievements and great fame. He will be the

oppressor of all enemies and possessed of great wisdom. Endued with a

great soul, in splendour equal unto the Sun, invincible in battles, and of

great achievements, he will also be extremely handsome. O thou of fair

hips and sweet smiles, the lord of the celestials hath become gracious to

thee. Invoking him, bring thou forth a child who will be the very home of

all Kshatriya virtues.'

"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her lord,

invoked Sakra (the king of the gods) who thereupon came unto her and begat

him that was afterwards called Arjuna. And as soon as this child was born,

an incorporeal voice, loud and deep as that of the clouds and filling the

whole welkin, distinctly said, addressing Kunti in the hearing of every

creature dwelling in that asylum, 'This child of thine, O Kunti, will be

equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra

himself he will spread thy fame far and wide. As Vishnu (the youngest of

Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy

joy. Subjugating the Madras, the Kurus along with the Somakas, and the

people of Chedi, Kasi and Karusha, he will maintain the prosperity of the

Kurus. (Surfeited with libations at the sacrifice of king Swetaketu), Agni

will derive great gratification from the fat of all creatures dwelling in

the Khandava woods (to be burnt down) by the might of this one's arms.

This mighty hero, vanquishing all the monarchs of the earth, will with

his brothers perform three great sacrifices. In prowess, O Kunti, he will

be even as Jamadagnya or Vishnu. The foremost of all men endued with

prowess, he will achieve great fame. He will gratify in battle (by his

heroism) Sankara, the god of gods (Mahadeva), and will receive from him

the great weapon named Pasupata. This thy son of mighty arms will also

slay, at the command of Indra, those Daityas called the Nivatakavachas who

are the enemies of the gods. He will also acquire all kinds of celestial

weapons, and this bull among men will also retrieve the fortunes of his

race.'

"Kunti heard these extraordinary words, while lying in the room. And

hearing those words uttered so loudly, the ascetics dwelling on the

mountain of a hundred peaks, and the celestials with Indra sitting in

their cars, became exceedingly glad. The sounds of the (invisible) drum

filled the entire welkin. There were shouts of joy, and the whole region

was covered with flowers showered down by invisible agents. The various

tribes of celestials assembled together, began to offer their respectful

adorations to the son of Pritha. The sons of Kadru (Nagas), the son of

Vinata, the Gandharvas, the lords of the creation, and the seven great

Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni,

Vasishtha, and the illustrious Atri who illumined the world of old when

the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha,

Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came

there also. The various tribes of Apsaras, decked with celestial garlands

and every ornament, and attired in fine robes, came there and danced in

joy, chanting the praises of Vibhatsu (Arjuna). All around, the great

Rishis began to utter propitiatory formulas. And Tumvuru accompanied by

the Gandharvas began to sing in charming notes. And Bhimasena and Ugrasena,

Urnayus and Anagha, Gopati and Dhritarashtra and Suryavarchas the eighth,

Yugapa and Trinapa, Karshni, Nandi, and Chitraratha, Salisirah the

thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the

sixteenth in this list, Vrihatta, Vrihaka, Karala of great soul,

Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,

Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with

wonderful melody of voice,--these celestial Gandharvas, O king, all went

there. Many illustrious Apsaras also of large eyes, decked with every

ornament came there to dance and sing. And Anuchana and Anavadya,

Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha, Marichi

and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana, Kshema Devi,

Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha,

Surasa, Pramathini, Kamya and Saradwati, all danced there together. And

Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi,

Purvachiti, the celebrated Umlocha, Pramlocha the tenth and Urvasi the

eleventh,--these large-eyed dancing girls of heaven,--came there and sang

in chorus. And Dharti and Aryaman and Mitra and Varuna, Bhaga and Indra,

Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas

came there to glorify Pandu's son. And, O king, Mrigavyadha, Sarpa, the

celebrated Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara,

Kapalin, Sthanu and the illustrious Bhaga--these eleven Rudras,--also came

there. And the twin Aswins, the eight Vasus, the mighty Maruts, the

Viswedevas, and the Sadhyas, also came there. And Karkotaka, Vasuki,

Kachchhapa, Kunda and the great Naga Takshaka,--these mighty and wrathful

snakes possessed of high ascetic merit also came there. And Tarkshya,

Arishtanemi, Garuda, Asitadvaja,--these and many other Nagas, came there,

so also Aruna and Aruni of Vinata's race also came there. And only great

Rishis crowned with ascetic success and not others saw those celestials

and other beings seated in their cars or waiting on the mountain peaks.

Those best of Munis beholding that wonderful sight, became amazed, and

their love and affection for the children of Pandu was in consequence

enhanced.

"The celebrated Pandu, tempted by the desire of having more children

wished to speak again unto his wedded wife (for invoking some other god).

But Kunti addressed him, saying, 'The wise do not sanction a fourth

delivery even in a season of distress. The woman having intercourse with

four different men is called a Swairini (wanton), while she having

intercourse with five becometh a harlot. Therefore, O learned one, as thou

art well-acquainted with the scripture on this subject, why dost thou,

beguiled by desire of offspring, tell me so in seeming forgetfulness of

the ordinance?'"

SECTION CXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'After the birth of Kunti's sons and also of the

hundred sons of Dhritarashtra the daughter of the king of the Madras

privately addressed Pandu, saying, 'O slayer of foes, I have no complaint

even if thou beest unpropitious to me. I have, O sinless one, also no

complaint that though by birth I am superior to Kunti yet I am inferior to

her in station. I do not grieve, O thou of Kuru's race, that Gandhari hath

obtained a hundred sons. This, however, is my great grief that while Kunti

and I are equal, I should be childless, while it should so chance that

thou shouldst have offspring by Kunti alone. If the daughter of Kuntibhoja

should so provide that I should have offspring, she would then be really

doing me a great favour and benefiting thee likewise. She being my rival,

I feel a delicacy in soliciting any favour of her. If thou beest, O king,

propitiously disposed to me, then ask her to grant my desire.'

"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in

my own mind, but I have hitherto hesitated to tell thee anything, not

knowing how thou wouldst receive it. Now that I know what your wishes are,

I shall certainly strive after that end. I think that, asked by me, Kunti

will not refuse.'

"Vaisampayana continued, 'After this, Pandu addressed Kunti in private,

saying, 'O Kunti, grant me some more offspring for the expansion of my

race and for the benefit of the world. O blessed one, provide thou that I

myself, my ancestors, and thine also, may always have the funeral cake

offered to us. O, do what is beneficial to me, and grant me and the world

what, indeed, is the best of benefits. O, do what, indeed, may be

difficult for thee, moved by the desire of achieving undying fame. Behold,

Indra, even though he hath obtained the sovereignty of the celestials,

doth yet, for fame alone, perform sacrifices. O handsome one, Brahmanas,

well-acquainted with the Vedas, and having achieved high ascetic merit, do

yet, for fame alone, approach their spiritual masters with reverence. So

also all royal sages and Brahmanas possessed of ascetic wealth have

achieved, for fame only, the most difficult of ascetic feat. Therefore, O

blameless one, rescue this Madri as by a raft (by granting her the means

of obtaining offspring), and achieve thou imperishable fame by making her

a mother of children.'

"Thus addressed by her lord, Kunti readily yielded, and said unto Madri,

'Think thou, without loss of time, of some celestial, and thou shall

certainly obtain from him a child like unto him.' Reflecting for a few

moments. Madri thought of the twin Aswins, who coming unto her with speed

begat upon her two sons that were twins named Nakula and Sahadeva,

unrivalled on earth for personal beauty. And as soon as they were born, an

incorporeal voice said, 'In energy and beauty these twins shall transcend

even the twin Aswins themselves.' Indeed possessed of great energy and

beauty, they illumined the whole region.

"O king, after all the children were born the Rishis dwelling on the

mountain of a hundred peaks uttering blessings on them and affectionately

performing the first rites of birth, bestowed appellations on them. The

eldest of Kunti's children was called Yudhishthira, the second Bhimasena,

and the third Arjuna, and of Madri's sons, the first-born of the twins was

called Nakula and the next Sahadeva. And those foremost sons born at an

interval of one year after one another, looked like an embodied period of

five years. And king Pandu, beholding his children of celestial beauty and

of super-abundant energy, great strength and prowess, and of largeness of

soul, rejoiced exceedingly. And the children became great favourites of

the Rishis, as also of their wives, dwelling on the mountain of a hundred

peaks.

"Some time after, Pandu again requested Kunti on behalf of Madri.

Addressed, O king, by her lord in private, Kunti replied, 'Having given

her the formula of invocation only once, she hath, O king, managed to

obtain two sons. Have I not been thus deceived by her, I fear, O king,

that she will soon surpass me in the number of her children. This, indeed,

is the way of all wicked women. Fool that I was, I did not know that by

invoking the twin gods I could obtain at one birth twin children. I

beseech thee, O king, do not command me any further. Let this be the boon

granted (by thee) to me.'

"Thus, O king, were born unto Pandu five sons who were begotten by

celestials and were endued with great strength, and who all lived to

achieve great fame and expand the Kuru race. Each bearing every auspicious

mark on his person, handsome like Soma, proud as the lion, well-skilled in

the use of the bow, and of leonine tread, breast, heart, eyes, neck and

prowess, those foremost of men, resembling the celestials themselves in

might, began to grow up. And beholding them and their virtues growing with

years, the great Rishis dwelling on that snowcapped sacred mountain were

filled with wonder. And the five Pandavas and the hundred sons of

Dhritarashtra--that propagator of the Kuru race--grew up rapidly like a

cluster of lotuses in a lake.'"

SECTION CXXV

(Sambhava Parva continued)

"Vaisampayana said, "Beholding his five handsome sons growing up before

him in that great forest on the charming mountain slope, Pandu felt the

last might of his arms revive once more. One day in the season of spring

which maddens every creature the king accompanied by his wife (Madri),

began to rove in the woods where every tree had put forth new blossoms. He

beheld all around Palasas and Tilakas and Mangoes and Champakas and

Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and

Kuruvakas with swarms of maddened bees sweetly humming about. And there

were flowers of blossoming Parijatas with the Kokilas pouring forth their

melodies from under every twig echoing with the sweet hums of the black

bees. And he beheld also various other kinds of trees bent down with the

weight of their flowers and fruits. And there were also many fine pools of

water overgrown with hundreds of fragrant lotuses. Beholding all these,

Pandu felt the soft influence of desire. Roving like a celestial with a

light heart amidst such scenery, Pandu was alone with his wife Madri in

semi-transparent attire. And beholding the youthful Madri thus attired,

the king's desire flamed up like a forest-fire. And ill-able to suppress

his desire thus kindled at the sight of his wife of eyes like lotus-petals,

he was completely overpowered. The king then seized her against her will,

but Madri trembling in fear resisted him to the best of her might.

Consumed by desire, he forgot everything about his misfortune. And, O thou

of Kuru's race unrestrained by the fear of (the Rishi's) curse and

impelled by fate, the monarch, overpowered by passion, forcibly sought the

embraces of Madri, as if he wished to put an end to his own life. His

reason, thus beguiled by the great Destroyer himself by intoxicating his

senses, was itself lost with his life. And the Kuru king Pandu, of

virtuous soul, thus succumbed to the inevitable influence of Time, while

united in intercourse with his wife.

"Then Madri, clasping the body of her senseless lord, began to weep aloud.

And Kunti with her sons and the twins of Madri, hearing those cries of

grief, came to the spot where the king lay in that state. Then, O king,

Madri addressing Kunti in a piteous voice, said, 'Come hither alone, O

Kunti, and let the children stay there.' Hearing these words, Kunti, the

children stay, ran with speed, exclaiming, 'Woe to me!' And beholding both

Pandu and Madri lying prostrate on the ground she went in grief and

affliction, saying, 'Of passions under complete control, this hero, O

Madri, had all along been watched by me with care. How did he then

forgetting the Rishi's curse, approach thee with enkindled desire? O Madri,

this foremost of men should have been protected by thee. Why didst thou

tempt him into solitude? Always melancholy at the thought of the Rishi's

curse, how came he to be merry with thee in solitude? O princess of

Valhika, more fortunate than myself, thou art really to be envied, for

thou hast seen the face of our lord suffused with gladness and joy.'

"Madri then replied, saying, 'Revered sister, with tears in my eyes, I

resisted the king, but he could not control himself, bent on, as it were

making the Rishi's curse true.'

"Kunti then said, 'I am the older of his wedded wives; the chief religious

merit must be mine. Therefore, O Madri, prevent me not from achieving that

which must be achieved. I must follow our lord to the region of the dead.

Rise up, O Madri, and yield me his body. Rear thou these children.' Madri

replied, saying, 'I do clasp our lord yet, and have not allowed him to

depart; therefore, I shall follow him. My appetite hath not been appeased.

Thou art my older sister, O let me have thy sanction. This foremost one of

the Bharata princes had approached me, desiring to have intercourse. His

appetite unsatiated, shall I not follow him in the region of Yama to

gratify him? O revered one, if I survive thee, it is certain I shall not

be able to rear thy children as if they were mine. Will not sin touch me

on that account? But, thou O Kunti, shall be able to bring my sons up as

if they were thine. The king, in seeking me wishfully, hath gone to the

region of spirits; therefore, my body should be burnt with his. O revered

sister, withhold not thy sanction to this which is agreeable to me. Thou

wilt certainly bring up the children carefully. That indeed, would be very

agreeable to me. I have no other direction to give!'

"Vaisampayana continued, 'Having said this, the daughter of the king of

Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord,

that bull among men.'"

SECTION CXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the

death of Pandu, consulted with one another, and said, 'The virtuous and

renowned king Pandu, abandoning both sovereignty and kingdom came hither

for practising ascetic austerities and resigned himself to the ascetics

dwelling on this mountain. He hath hence ascended to heaven, leaving his

wife and infant sons as a trust in our hands. Our duty now is to repair to

his kingdom with these his offspring, and his wife.'

"Vaisampayana continued, 'Then those godlike Rishis of magnanimous hearts,

and crowned with ascetic success, summoning one another, resolved to go to

Hastinapura with Pandu's children ahead, desiring to place them in the

hands of Bhishma and Dhritarashtra. The ascetics set out that very moment,

taking with them those children and Kunti and the two dead bodies. And

though unused to toil all her life, the affectionate Kunti now regarded as

very short the really long journey she had to perform. Having arrived at

Kurujangala within a short time, the illustrious Kunti presented herself

at the principal gate. The ascetics then charged the porters to inform the

king of their arrival. The men carried the message in a trice to the court.

And the citizens of Hastinapura, hearing of the arrival of thousands of

Charanas and Munis, were filled with wonder. And it was soon after sunrise

that they began to come out in numbers with their wives and children to

behold those ascetics. Seated in all kinds of cars and conveyances by

thousands, vast numbers of Kshatriyas with their wives, and Brahmanas with

theirs came out. And the concourse of Vaisyas and Sudras too was as large

on the occasion. The vast assemblage was very peaceful, for every heart

then was inclined to piety. And there also came out Bhishma, the son of

Santanu, and Somadatta or Valhika and the royal sage (Dhritarashtra)

endued with the vision of knowledge and Vidura himself and the venerable

Satyavati and the illustrious princess of Kosala and Gandhari accompanied

by the other ladies of the royal household. And the hundred sons of

Dhritarashtra, decked with various ornaments, also came out.

"The Kauravas, then, accompanied by their priest, saluted the Rishis by

lowering their heads, and took their seats before them. The citizens also

saluting the ascetics and bowing down unto them with touching the ground,

took their seats there. Then Bhishma, setting that vast concourse

perfectly still, duly worshipped, O king, those ascetics by offering them

water to wash their feet with and the customary Arghya. And having done

this, he spoke unto them about the sovereignty and the kingdom. Then the

oldest of the ascetics with matted locks on head and loins covered with

animal skin, stood up, and with the concurrence of the other Rishis, spoke

as follows, 'You all know that that possessor of the sovereignty of the

Kurus who was called king Pandu, had, after abandoning the pleasures of

the world, repaired hence to dwell on the mountain of a hundred peaks. He

adopted the Brahmacharya mode of life, but for some inscrutable purpose

the gods have in view, this his eldest son, Yudhishthira, was born there,

begotten by Dharma himself. Then that illustrious king obtained from Vayu

this other son--the foremost of all mighty men--called Bhima. This other

son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will

humble all bowmen in the world. Look here again at these tigers among men,

mighty in the use of the bow, the twin children begotten upon Madri by the

twin Aswins. Leading in righteousness the life of a Vanaprastha in the

woods, illustrious Pandu hath thus revived the almost extinct line of his

grandfather. The birth, growth, and Vedic studies of these children of

Pandu, will, no doubt, give you great pleasure. Steadily adhering to the

path of the virtuous and the wise, and leaving behind him these children,

Pandu departed hence seventeen days ago. His wife Madri, beholding him

placed in the funeral pyre and about to be consumed, herself ascended the

same pyre, and sacrificing her life thus, hath gone with her lord to the

region reserved for chaste wives. Accomplish now whatever rites should be

performed for their benefit. These are (the unburnt portions of) their

bodies. Here also are their children--these oppressors of foes--with their

mother. Let these be now received with due honours. After the completion

of the first rites in honour of the dead, let the virtuous Pandu, who had

all along been the supporter of the dignity of the Kurus, have the first

annual Sraddha (sapindakarana) performed with a view to installing him

formally among the Pitris.'

"Vaisampayana continued, 'The ascetics with Guhyakas, having said this

unto the Kurus, instantly disappeared in the very sight of the people. And

beholding the Rishis and the Siddhas thus vanish in their sight like

vapoury forms appearing and disappearing in the skies, the citizens filled

with wonder returned to their homes.'"

SECTION CXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate

the funeral ceremonies of that lion among kings viz., Pandu, and of Madri

also, in right royal style. For the good of their souls, distribute cattle,

cloths, gems and diverse kinds of wealth, every one receiving as much as

he asketh for. Make arrangements also for Kunti's performing the last

rites of Madri in such a style as pleaseth her. And let Madri's body be so

carefully wrapped up that neither the Sun nor Vayu (god of wind) may

behold it. Lament not for the sinless Pandu. He was a worthy king and hath

left behind him five heroic sons equal unto the celestials themselves.'

"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in

consultation with Bhishma, fixed upon a sacred spot for the funeral rites

of Pandu. The family priests went out of the city without loss of time,

carrying with them the blazing sacred fire fed with clarified butter and

rendered fragrant therewith. Then friends, relatives, and adherents,

wrapping it up in cloth, decked the body of the monarch with the flowers

of the season and sprinkled various excellent perfumes over it. And they

also decked the hearse itself with garlands and rich hangings. Then

placing the covered body of the king with that of his queen on that

excellent bier decked out so brightly, they caused it to be carried on

human shoulders. With the white umbrella (of state) held over the hearse

with waving yak-tails and sounds of various musical instruments, the whole

scene looked bright and grand. Hundreds of people began to distribute gems

among the crowd on the occasion of the funeral rites of the king. At

length some beautiful robes, and white umbrellas and larger yak-tails,

were brought for the great ceremony. The priests clad in white walked in

the van of the procession pouring libations of clarified butter on the

sacred fire blazing in an ornamental vessel. And Brahmanas, and Kshatriyas,

and Vaisyas, and Sudras by thousands followed the deceased king, loudly

wailing in these accents, 'O prince, where dost thou go, leaving us behind,

and making us forlorn and wretched for ever?' And Bhishma, and Vidura, and

the Pandavas, also all wept aloud. At last they came to a romantic wood on

the banks of the Ganga. There they laid down the hearse on which the

truthful and lion-hearted prince and his spouse lay. Then they brought

water in many golden vessels, washed the prince's body besmeared before

with several kinds of fragrant paste, and again smeared it over with

sandal paste. They then dressed it in a white dress made of indigenous

fabrics. And with the new suit on, the king seemed as if he was living and

only sleeping on a costly bed.

"When the other funeral ceremonies also were finished in consonance with

the directions of the priests, the Kauravas set fire to the dead bodies of

the king and the queen, bringing lotuses, sandal-paste, and other fragrant

substances to the pyre.

"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my son!'--

and fell down senseless on the ground. And seeing her down the citizens

and the inhabitants of the provinces began to wail from grief and

affection for their king. And the birds of the air and the beasts of the

field were touched by the lamentations of Kunti. And Bhishma, the son of

Santanu, and the wise Vidura, and the others also that were there, became

disconsolate.

"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru

ladies, all performed the watery ceremony of the king. And when all this

was over, the people, themselves filled with sorrow, began to console the

bereaved sons of Pandu. And the Pandavas with their friends began to sleep

on the ground. Seeing this the Brahmanas and the other citizens also

renounced their beds. Young and old, all the citizens grieved on account

of the sons of king Pandu, and passed twelve days in mourning with the

weeping Pandavas.'"

SECTION CXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated

the Sraddha of the deceased monarch, and offered the Pinda. And they

feasted the Kauravas and thousands of Brahmanas unto whom they also gave

gems and lands. Then the citizens returned to Hastinapura with the sons of

Pandu, now that they had been cleansed from the impurity incident to the

demise of their father. All then fell to weeping for the departed king. It

seemed as if they had lost one of their own kin.

"When the Sraddha had been celebrated in the manner mentioned above, the

venerable Vyasa, seeing all the subjects sunk in grief, said one day to

his mother Satyavati, 'Mother, our days of happiness have gone by and days

of calamity have succeeded. Sin beginneth to increase day by day. The

world hath got old. The empire of the Kauravas will no longer endure

because of wrong and oppression. Go thou then into the forest, and devote

thyself to contemplation through Yoga. Henceforth society will be filled

with deceit and wrong. Good work will cease. Do not witness the

annihilation of thy race, in thy old age.'

"Acquiescing in the words of Vyasa, Satyavati entered the inner apartments

and addressed her daughter-in-law, saying, 'O Ambika, I hear that in

consequence of the deeds of your grandsons, this Bharata dynasty and its

subjects will perish. If thou permit, I would go to the forest with

Kausalya, so grieved at the loss of her son.' O king, saying this the

queen, taking the permission of Bhishma also, went to the forest. And

arriving there with her two daughters-in-law, she became engaged in

profound contemplation, and in good time leaving her body ascended to

heaven.'

"Vaisampayana continued, 'Then the sons of king Pandu, having gone through

all the purifying rites prescribed in the Vedas, began to grow up in

princely style in the home of their father. Whenever they were engaged in

play with the sons of Dhritarashtra, their superiority of strength became

marked. In speed, in striking the objects aimed at, in consuming articles

of food, and scattering dust, Bhimasena beat all the sons of Dhritarashtra.

The son of the Wind-god pulled them by the hair and made them fight with

one another, laughing all the while. And Vrikodara easily defeated those

hundred and one children of great energy as if they were one instead of

being a hundred and one. The second Pandava used to seize them by the hair,

and throwing them down, to drag them along the earth. By this, some had

their knees broken, some their heads, and some their shoulders. That youth,

sometimes holding ten of them, drowned them in water, till they were

nearly dead. When the sons of Dhritarashtra got up to the boughs of a tree

for plucking fruits, Bhima used to shake that tree, by striking it with

his foot, so that down came the fruits and the fruitpluckers at the same

time. In fact, those princes were no match for Bhima in pugilistic

encounters, in speed, or in skill. Bhima used to make a display of his

strength by thus tormenting them in childishness but not from malice.

"Seeing these wonderful exhibitions of the might of Bhima, the powerful

Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility

towards him. And the wicked and unrighteous Duryodhana, through ignorance

and ambition, prepared himself for an act of sin. He thought, 'There is no

other individual who can compare with Bhima, the second son of Pandu, in

point of prowess. I shall have to destroy him by artifice. Singly, Bhima

dares a century of us to the combat. Therefore, when he shall sleep in the

garden, I shall throw him into the current of the Ganga. Afterwards,

confining his eldest brother Yudhishthira and his younger brother Arjuna,

I shall reign sole king without molestation.' Determined thus, the wicked

Duryodhana was ever on the watch to find out an opportunity for injuring

Bhima. And, O Bharata, at length at a beautiful place called Pramanakoti

on the banks of the Ganga, he built a palace decorated with hangings of

broad-cloth and other rich stuffs. And he built this palace for sporting

in the water there, and filled it with all kinds of entertaining things

and choice viands. Gay flags waved on the top of this mansion. The name of

the house was 'the water-sport house.' Skilful cooks prepared various

kinds of viands. When all was ready, the officers gave intimation to

Duryodhana. Then the evil-minded prince said unto the Pandavas, 'Let us

all go to the banks of the Ganga graced with trees and crowned with

flowers and sport there in the water.' And upon Yudhishthira agreeing to

this, the sons of Dhritarashtra, taking the Pandavas with them, mounted

country-born elephants of great size and cars resembling towns, and left

the metropolis.

"On arriving at the place, the princes dismissed their attendants, and

surveying the beauty of the gardens and the groves, entered the palace,

like lions entering their mountain caves. On entering they saw that the

architects had handsomely plastered the walls and the ceilings and that

painters had painted them beautifully. The windows looked very graceful,

and the artificial fountains were splendid. Here and there were tanks of

pellucid water in which bloomed forests of lotuses. The banks were decked

with various flowers whose fragrance filled the atmosphere. The Kauravas

and the Pandavas sat down and began to enjoy the things provided for them.

They became engaged in play and began to exchange morsels of food with one

another. Meanwhile the wicked Duryodhana had mixed a powerful poison with

a quantity of food, with the object of making away with Bhima. That wicked

youth who had nectar in his tongue and a razor in his heart, rose at

length, and in a friendly way fed Bhima largely with that poisoned food,

and thinking himself lucky in having compassed his end, was exceedingly

glad at heart. Then the sons of Dhritarashtra and Pandu together became

cheerfully engaged in sporting in the water. Their sport having been

finished, they dressed themselves in white habiliments, and decked

themselves with various ornaments. Fatigued with play, they felt inclined

in the evening to rest in the pleasurehouse belonging to the garden.

Having made the other youths take exercise in the waters, the powerful

second Pandava was excessively fatigued. So that on rising from the water,

he lay down on the ground. He was weary and under the influence of the

poison. And the cool air served to spread the poison over all his frame,

so that he lost his senses at once. Seeing this Duryodhana bound him with

chords of shrubs, and threw him into the water. The insensible son of

Pandu sank down till he reached the Naga kingdom. Nagas, furnished with

fangs containing virulent venom, bit him by thousands. The vegetable

poison, mingled in the blood of the son of the Wind god, was neutralised

by the snake-poison. The serpents had bitten all over his frame, except

his chest, the skin of which was so tough that their fangs could not

penetrate it.

"On regaining consciousness, the son of Kunti burst his bands and began to

press the snakes down under the ground. A remnant fled for life, and going

to their king Vasuki, represented, 'O king of snakes, a man drowned under

the water, bound in chords of shrubs; probably he had drunk poison. For

when he fell amongst us, he was insensible. But when we began to bite him,

he regained his senses, and bursting his fetters, commenced laying at us.

May it please Your Majesty to enquire who is.'

"Then Vasuki, in accordance with the prayer of the inferior Nagas, went to

the place and saw Bhimasena. Of the serpents, there was one, named Aryaka.

He was the grandfather of the father of Kunti. The lord of serpents saw

his relative and embraced him. Then, Vasuki, learning all, was pleased

with Bhima, and said to Aryaka with satisfaction, 'How are we to please

him? Let him have money and gems in profusion."

"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when

Your Majesty is pleased with him, no need of wealth for him! Permit him to

drink of rasakunda (nectar-vessels) and thus immeasurable strength. There

is the strength of a thousand elephants in each one of those vessels. Let

this prince drink as much as he can.'

"The king of serpents gave his consent. And the serpents thereupon began

auspicious rites. Then purifying himself carefully, Bhimasena facing the

east began to drink nectar. At one breath, he quaffed off the contents of

a whole vessel, and in this manner drained off eight successive jars, till

he was full. At length, the serpents prepared an excellent bed for him, on

which he lay down at ease.'"

SECTION CXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after having

thus sported there, set out, without Bhima, for Hastinapura, some on

horses, some on elephants, while others preferred cars and other

conveyances. And on their way they said to one another, 'Perhaps, Bhima

hath gone before us.' And the wicked Duryodhana was glad at heart to miss

Bhima, and entered the city with his brothers in joy.

"The virtuous Yudhishthira, himself unacquainted with vice and wickedness,

regarded others to be as honest as himself. The eldest son of Pritha,

filled with fraternal love, going unto his mother, said, after making

obeisance to her, 'O mother, hath Bhima come? O good mother, I don't find

him here. Where may he have gone? We long sought for him everywhere in the

gardens and the beautiful woods; but found him nowhere. At length, we

thought that the heroic Bhima preceded us all. O illustrious dame, we came

hither in great anxiety. Arrived here, where hath he gone? Have you sent

him anywhere? O tell me, I am full of doubts respecting the mighty Bhima.

He had been asleep and hath not come. I conclude he is no more.'

"Hearing these words of the highly intelligent Yudhishthira, Kunti

shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did not

come to me. O, return in haste, and with your brothers search for him.'

"Having said this in affliction to her eldest son, she summoned Vidura,

and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he

gone? The other brothers have all come back from the gardens, only Bhima

of mighty arms does not come home! Duryodhana likes him not. The Kaurava

is crooked and malicious and low-minded and imprudent. He coveteth the

throne openly. I am afraid he may have in a fit of anger slain my darling.

This afflicts me sorely, indeed, it burns my heart.'

"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with

care. If the wicked Duryodhana be accused, he may slay thy remaining sons.

The great sage hath said that all thy sons will be long-lived. Therefore,

Bhima will surely return and gladden thy heart.'

"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti,

returned to his abode, while Kunti, in great anxiety, continued to stay at

home with her children.

"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt

strong beyond measure in consequence of the nectar he had taken having

been all digested. Seeing him awake, the Nagas began to console and cheer

him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast

drunk will give thee the might of ten thousand elephants! No one now will

be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in

this holy and auspicious water and return home. Thy brothers are

disconsolate because of thee.'

"Then Bhima purified himself with a bath in those waters, and decked in

white robes and flowery garlands of the same hue, ate of the paramanna

(rice and sugar pudding) offered to him by the Nagas. Then that oppressor

of all foes, decked in celestial ornaments, received the adorations and

blessings of the snakes, and saluting them in return, rose from the nether

region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas

placed him in the selfsame gardens wherein he had been sporting, and

vanished in his very sight.

"The mighty Bhimasena, arrived on the surface of the earth, ran with speed

to his mother. And bowing down unto her and his eldest brother, and

smelling the heads of his younger brothers, that oppressor of all foes was

himself embraced by his mother and every one of those bulls among men.

Affectionate unto one another, they all repeatedly exclaimed, 'What is our

joy today, O what joy!'

"Then Bhima, endued with great strength and prowess, related to his

brothers everything about the villainy of Duryodhana, and the lucky and

unlucky incidents that had befallen him in the world of the Serpents.

Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not

speak of this to any one. From this day, protect ye all one another with

care.' Thus cautioned by the righteous Yudhishthira, they all, with

Yudhishthira himself, became very vigilant from that day. And lest

negligence might occur on the part of the sons of Kunti, Vidura

continually offered them sage advice.

"Some time after, Duryodhana again mixed in the food of Bhima a poison

that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's

son by a Vaisya wife), moved by his friendship for the Pandavas, informed

them of this. Vrikodara, however, swallowed it without any hesitation, and

digested it completely. And, though virulent the poison produced no

effects on Bhima.

"When that terrible poison intended for the destruction of Bhima failed of

its effect, Duryodhana, Karna and Sakuni, without giving up their wicked

design had recourse to numerous other contrivances for accomplishing the

death of the Pandavas. And though every one of these contrivances was

fully known to the Pandavas, yet in accordance with the advice of Vidura

they suppressed their indignation.

"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing

their time in idleness and growing naughty, appointed Gautama as their

preceptor and sent them unto him for instruction. Born among a clump of

heath, Gautama was well-skilled in the Vedas and it was under him (also

called Kripa) that the Kuru princes began to learn the use of arms.'"

SECTION CXXX

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me everything

about the birth of Kripa. How did he spring from a clump of heath? Whence

also did he obtain his weapons?'

"Vaisampayana said, 'O king, the great sage Gautama had a son named

Saradwat. This Saradwat was born with arrows (in hand). O oppressor of

foes, the son of Gautama exhibited great aptitude for the study of the

science of weapons, but none for the other sciences. Saradwat acquired all

his weapons by those austerities by which Brahmanas in student life

acquire the knowledge of Vedas. Gautama (the son of Gotama) by his

aptitude for the science of weapons and by his austerities made Indra

himself greatly afraid of him. Then, O thou of Kuru's race, the chief of

the gods summoned a celestial damsel named Janapadi and sent her unto

Gautama, saying, 'Do thy best to disturb the austerities of Gautama.'

Repairing unto the charming asylum of Saradwat, the damsel began to tempt

the ascetic equipped with bow and arrows. Beholding that Apsara, of figure

unrivalled on earth for beauty, alone in those woods and clad in a single

piece of cloth, Saradwat's eyes expanded with delight. At the sight of the

damsel, his bow and arrows slipped from his hand and his frame shook all

over with emotion; but possessed of ascetic fortitude and strength of soul,

the sage mustered sufficient patience to bear up against the temptation.

The suddenness, however, of his mental agitation, caused an unconscious

emission of his vital fluid. Leaving his bow and arrows and deer-skin

behind, he went away, flying from the Apsara. His vital fluid, however,

having fallen upon a clump of heath, was divided into two parts, whence

sprang two children that were twins.

"And it happened that a soldier in attendance upon king Santanu while the

monarch was out a-hunting in the woods, came upon the twins. And seeing

the bow and arrows and deer-skin on the ground, he thought they might be

the offspring of some Brahmana proficient in the science of arms. Deciding

thus, he took up the children along with the bow and arrows, and showed

what he had to the king. Beholding them the king was moved with pity, and

saying, 'Let these become my children,' brought them to his palace. Then

that first of men, Santanu, the son of Pratipa having brought Gautama's

twins into his house, performed in respect of them the usual rites of

religion. And he began to bring them up and called them Kripa and Kripi,

in allusion to the fact that he brought them up from motives of pity

(Kripa). The son of Gotama having left his former asylum, continued his

study of the science of arms in right earnest. By his spiritual insight he

learnt that his son and daughter were in the palace of Santanu. He

thereupon went to the monarch and represented everything about his lineage.

He then taught Kripa the four branches of the science of arms, and various

other branches of knowledge, including all their mysteries and recondite

details. In a short time Kripa became an eminent professor of the science

(of arms). And the hundred sons of Dhritarashtra, and the Pandavas along

with the Yadavas, and the Vrishnis, and many other princes from various

lands, began to receive lessons from him in that science.'"

SECTION CXXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Desirous of giving his grandsons a superior education,

Bhishma was on the look-out for a teacher endued with energy and well-

skilled in the science of arms. Deciding, O chief of the Bharatas, that

none who was not possessed of great intelligence, none who was not

illustrious or a perfect master of the science of arms, none who was not

of godlike might, should be the instructor of the Kuru (princes), the son

of Ganga, O tiger among men, placed the Pandavas and the Kauravas under

the tuition of Bharadwaja's son, the intelligent Drona skilled in all the

Vedas. Pleased with the reception given him by the great Bhishma, that

foremost of all men skilled in arms, viz., illustrious Drona of world-wide

fame, accepted the princes as his pupils. And Drona taught them the

science of arms in all its branches. And, O monarch, both the Kauravas and

the Pandavas endued with immeasurable power, in a short time became

proficient in the use of all kinds of arms.'

"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he

acquire his arms? How and why came he unto the Kurus? Whose son also was

endued with such energy? Again, how was his son Aswatthaman, the

foremost of all skilled in arms born? I wish to hear all this! Please

recite them in detail.'

"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage

named Bharadwaja, ceaselessly observing the most rigid vows. One day, of

old, intending to celebrate the Agnihotra sacrifice he went along with

many great Rishis to the Ganga to perform his ablutions. Arrived at the

bank of the stream, he saw Ghritachi herself, that Apsara endued with

youth and beauty, who had gone there a little before. With an expression

of pride in her countenance, mixed with a voluptuous languor of attitude,

the damsel rose from the water after her ablutions were over. And as she

was gently treading on the bank, her attire which was loose became

disordered. Seeing her attire disordered, the sage was smitten with

burning desire. The next moment his vital fluid came out, in consequence

of the violence of his emotion. The Rishi immediately held it in a vessel

called a drona. Then, O king, Drona sprang from the fluid thus preserved

in that vessel by the wise Bharadwaja. And the child thus born studied all

the Vedas and their branches. Before now Bharadwaja of great prowess and

the foremost of those possessing a knowledge of arms, had communicated to

the illustrious Agnivesa, a knowledge of the weapon called Agneya. O

foremost one of Bharata's race, the Rishi (Agnivesa) sprung from fire now

communicated the knowledge of that great weapon to Drona the son of his

preceptor.

"There was a king named Prishata who was a great friend of Bharadwaja.

About this time Prishata had a son born unto him, named Drupada. And that

bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day

to come to the hermitage of Bharadwaja to play with Drona and study in his

company. O monarch, when Prishata was dead, this Drupada of mighty arms

became the king of the northern Panchalas. About this time the illustrious

Bharadwaja also ascended to heaven. Drona continuing to reside in his

father's hermitage devoted himself to ascetic austerities. Having become

well-versed in the Vedas and their branches and having burnt also all his

sins by asceticism, the celebrated Drona, obedient to the injunctions of

his father and moved by the desire of offspring married Kripi, the

daughter of Saradwat. And this woman, ever engaged in virtuous acts and

the Agnihotra, and the austerest of penances, obtained a son named

Aswatthaman. And as soon as Aswatthaman was born, he neighed like the

(celestial) steed Ucchaihsravas. Hearing that cry, an invisible being in

the skies said, 'The voice of this child hath, like the neighing of a

horse, been audible all around. The child shall, therefore, be known by

the name of Aswatthaman, (the horse-voiced).' The son of Bharadwaja

(Drona) was exceedingly glad at having obtained that child. Continuing

to reside in that hermitage he devoted himself to the study of the

science of arms.

"O king, it was about this time that Drona heard that the illustrious

Brahmana Jamadagnya, that slayer of foes, that foremost one among all

wielders of weapons, versed in all kinds of knowledge, had expressed a

desire of giving away all his wealth to Brahmanas. Having heard of Rama's

knowledge of arms and of his celestial weapons also, Drona set his heart

upon them as also upon the knowledge of morality that Rama possessed. Then

Drona of mighty arms, endued with high ascetic virtues, accompanied by

disciples who were all devoted to vows ascetic austerities, set out for

the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja

possessed of high ascetic merit, beheld the son of Bhrigu, the

exterminator of all foes, endued with great patience and with mind under

complete control. Then, approaching with his disciples that scion of the

Bhrigu race Drona, giving him his name, told him of his birth in the line

of Angiras. And touching the ground with his head, he worshipped Rama's

feet. And beholding the illustrious son of Jamadagni intent upon retiring

into the woods after having given away all his wealth, Drona said, 'Know

me to have sprung from Bharadwaja, but not in any woman's womb! I am a

Brahmana of high birth, Drona by name, come to thee with the desire of

obtaining thy wealth.'

"On hearing him, that illustrious grinder of the Kshatriya race replied,

'Thou art welcome, O best of regenerate ones! Tell me what thou desirest.'

Thus addressed by Rama, the son of Bharadwaja replied unto that foremost

of all smiters, desirous of giving away the whole of his wealth, 'O thou

of multifarious vows, I am a candidate for thy eternal wealth.' 'O thou of

ascetic wealth, returned Rama, 'My gold and whatever other wealth I had,

have all been given away unto Brahmanas! This earth also, to the verge of

the sea, decked with towns and cities, as with a garland of flowers, I

have given unto Kasyapa. I have now my body only and my various valuable

weapons left. I am prepared to give either my body or my weapons. Say,

which thou wouldst have! I would give it thee! Say quickly!'

"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy

weapons together with the mysteries of hurling and recalling them.'

"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto Drona,--

indeed, the whole science of arms with its rules and mysteries. Accepting

them all, and thinking himself amply rewarded that best of Brahmanas then,

glad at heart, set out, for (the city of) his friend Drupada.'"

SECTION CXXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented

himself before Drupada, and addressing that monarch, said, 'Know me for

thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a

joyous heart, the lord of the Panchalas was ill-able to bear that speech.

The king, intoxicated with the pride of wealth, contracted his brows in

wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana,

thy intelligence is scarcely of a high order, inasmuch as thou sayest unto

me, all on a sudden, that thou art my friend! O thou of dull apprehension,

great kings can never be friends with such luckless and indigent wights as

thou! It is true there had been friendship between thee and me before, for

we were then both equally circumstanced. But Time that impaireth

everything in its course, impaireth friendship also. In this world,

friendship never endureth for ever in any heart. Time weareth it off and

anger destroyeth it too. Do not stick, therefore, to that worn-off

friendship. Think not of it any longer. The friendship I had with thee, O

first of Brahmanas, was for a particular purpose. Friendship can never

subsist between a poor man and a rich man, between a man of letters and an

unlettered mind, between a hero and a coward. Why dost thou desire the

continuance of our former friendship? There may be friendship or hostility

between persons equally situated as to wealth or might. The indigent and

the affluent can neither be friends nor quarrel with each other. One of

impure birth can never be a friend to one of pure birth; one who is not a

car-warrior can never be a friend to one who is so; and one who is not a

king never have a king for his friend. Therefore, why dost thou desire the

continuance of our former friendship?'

"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of

Bharadwaja became filled with wrath, and reflecting for a moment, made up

his mind as to his course of action. Seeing the insolence of the Panchala

king, he wished to check it effectually. Hastily leaving the Panchala

capital Drona bent his steps towards the capital of the Kurus, named after

the elephant.'"

SECTION CXXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'Arrived at Hastinapura, that best of Brahmanas, the

son of Bharadwaja, continued to live privately in the house of Gautama

(Kripa). His mighty son (Aswatthaman) at intervals of Kripa's teaching,

used to give the sons of Kunti lessons in the use of arms. But as yet none

knew of Aswatthaman's prowess.

"Drona had thus lived privately for some time in the house of Kripa when

one day the heroic princes, all in a company, came out of Hastinapura. And

coming out of the city, they began to play with a ball and roam about in

gladness of heart. And it so happened that the ball with which they had

been playing fell into a well. And thereupon the princes strove their best

to recover it from the well. But all the efforts the princes made to

recover it proved futile. They then began to eye one another bashfully,

and not knowing how to recover it, their anxiety became great. Just at

this time they beheld a Brahmana near enough unto them, of darkish hue,

decrepit and lean, sanctified by the performance of the Agnihotra and who

had finished his daily rites of worship. And beholding that illustrious

Brahmana, the princes who had despaired of success surrounded him

immediately. Drona (for that Brahmana was no other), seeing the princes

unsuccessful, and conscious of his own skill, smiled a little, and

addressing them said, 'Shame on your Kshatriya might, and shame also on

your skill in arms! You have been born in the race of Bharata! How is it

that ye cannot recover the ball (from the bottom of this well)? If ye

promise me a dinner today, I will, with these blades of grass, bring up

not only the ball ye have lost but this ring also that I now throw down!'

Thus saying, Drona that oppressor of foes, taking off his ring, threw it

down into the dry well. Then Yudhishthira, the son of Kunti, addressing

Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with Kripa's

permission, obtain of us that which would last thee for life!' Thus

addressed, Drona with smiles replied unto the Bharata princes, saying,

'This handful of long grass I would invest, by my mantras, with the virtue

of weapons. Behold these blades possess virtues that other weapons, have

not! I will, with one of these blades, pierce the ball, and then pierce

that blade with another, and that another with a third, and thus shall I,

by a chain, bring up the ball.'

"Vaisampayana continued, 'Then Drona did exactly what he had said. And the

princes were all amazed and their eyes expanded with delight. And

regarding what they had witnessed to be very extraordinary, they said, O

learned Brahmana, do thou bring up the ring also without loss of time.'

"Then the illustrious Drona, taking a bow with an arrow, pierced the ring

with that arrow and brought it up at once. And taking the ring thus

brought up from the well still pierced with his arrow, he coolly gave it

to the astonished princes. Then the latter, seeing the ring thus recovered,

said, 'We bow to thee, O Brahmana! None else owneth such skill. We long to

know who thou art and whose son. What also can we do for thee?'

"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair

unto Bhishma and describe to him my likeness and skill. The mighty one

will recognize me.' The princes then saying, 'So be it,' repaired unto

Bhishma and telling him of the purport of that Brahmana's speech, related

everything about his (extraordinary) feat. Hearing everything from the

princes, Bhishma at once understood that the Brahmana was none else than

Drona, and thinking that he would make the best preceptor for the princes,

went in person unto him and welcoming him respectfully, brought him over

to the place. Then Bhishma, that foremost of all wielders of arms,

adroitly asked him the cause of his arrival at Hastinapura. Asked by him,

Drona represented everything as it had happened, saying, 'O sir, in times

past I went to the great Rishi Agnivesa for obtaining from him his weapons,

desirous also of learning the science of arms. Devoted to the service of

my preceptor, I lived with him for many years in the humble guise of a

Brahmacharin, with matted locks on my head. At that time, actuated by the

same motives, the prince of Panchala, the mighty Yajnasena, also lived in

the same asylum. He became my friend, always seeking my welfare. I liked

him much. Indeed, we lived together for many, many years. O thou of Kuru's

race, from our earliest years we had studied together and, indeed, he was

my friend from boyhood, always speaking and doing what was agreeable to me.

For gratifying me, O Bhishma, he used to tell me, 'O Drona, I am the

favourite child of my illustrious father. When the king installeth me as

monarch of the Panchalas, the kingdom shall be thine. O friend, this,

indeed, is my solemn promise. My dominion, wealth and happiness, shall all

be dependent on thee.' At last the time came for his departure. Having

finished his studies, he bent his steps towards his country. I offered him

my regards at the time, and, indeed, I remembered his words ever

afterwards.

"Some time after, in obedience to the injunctions of my father and tempted

also by the desire of offspring, I married Kripi of short hair, who gifted

with great intelligence, had observed many rigid vows, and was ever

engaged in the Agnihotra and other sacrifices and rigid austerities.

Gautami, in time, gave birth to a son named Aswatthaman of great prowess

and equal in splendour unto the Sun himself. Indeed, I was pleased on

having obtained Aswatthaman as much as my father had been on obtaining me.

"And it so happened that one day the child Aswatthaman observing some rich

men's sons drink milk, began to cry. At this I was so beside myself that I

lost all knowledge of the point of the compass. Instead of asking him who

had only a few kine (so that if he gave me one, he would no longer be able

to perform his sacrifices and thus sustain a loss of virtue), I was

desirous of obtaining a cow from one who had many, and for that I wandered

from country to country. But my wanderings proved unsuccessful, for I

failed to obtain a milch cow. After I had come back unsuccessful, some of

my son's playmates gave him water mixed with powdered rice. Drinking this,

the poor boy, was deceived into the belief that he had taken milk, and

began to dance in joy, saying, 'O, I have taken milk. I have taken milk!'

Beholding him dance with joy amid these playmates smiling at his

simplicity, I was exceedingly touched. Hearing also the derisive speeches

of busy-bodies who said, 'Fie upon the indigent Drona, who strives not to

earn wealth, whose son drinking water mixed with powdered rice mistaketh

it for milk and danceth with joy, saying, 'I have taken milk,--I have

taken milk!'--I was quite beside myself. Reproaching myself much, I at

last resolved that even if I should have to live cast off and censured by

Brahmanas, I would not yet, from desire of wealth, be anybody's servant,

which is ever hateful. Thus resolved, O Bhishma, I went, for former

friendship, unto the king of the Somakas, taking with me my dear child and

wife. Hearing that he had been installed in the sovereignty (of the

Somakas), I regarded myself as blessed beyond compare. Joyfully I went

unto that dear friend of mine seated on the throne, remembering my former

friendship with him and also his own words to me. And, O illustrious one,

approaching Drupada, I said, 'O tiger among men, know me for thy friend!'--

Saying this, I approached him confidently as a friend should. But Drupada,

laughing in derision cast me off as if I were a vulgar fellow. Addressing

me he said, 'Thy intelligence scarcely seemeth to be of a high order

inasmuch as approaching me suddenly, thou sayest thou art my friend! Time

that impaireth everything, impaireth friendship also. My former friendship

with thee was for a particular purpose. One of impure birth can never be a

friend of one who is of pure birth. One who is not a car-warrior can never

be a friend of one who is such. Friendship can only subsist between

persons that are of equal rank, but not between those that are unequally

situated. Friendship never subsisteth for ever in my heart. Time impaireth

friendships, as also anger destroyeth them. Do thou not stick, therefore,

to that worn-off friendship between us. Think not of it any longer. The

friendship I had with thee, O best of Brahmanas, was for a special purpose.

There cannot be friendship between a poor man and a rich man, between an

unlettered hind and a man of letters, between a coward and a hero. Why

dost thou, therefore, desire the revival of our former friendship? O thou

of simple understanding, great kings can never have friendship with such

indigent and luckless wight as thou. One who is not a king can never have

a king for his friend. I do not remember ever having promised thee my

kingdom. But, O Brahmana, I can now give thee food and shelter for one

night.'--Thus addressed by him, I left his presence quickly with my wife,

vowing to do that which I will certainly do soon enough. Thus insulted by

Drupada, O Bhishma, I have been filled with wrath, I have come to the

Kurus, desirous of obtaining intelligent and docile pupils. I come to

Hastinapura to gratify thy wishes. O, tell me what I am to do.'

"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja, Bhishma

said unto him, 'String thy bow, O Brahmana, and make the Kuru princes

accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to

thy fill every comfort in their abode. Thou art the absolute lord, O

Brahmana, of what ever wealth the Kurus have and of their sovereignty and

kingdom! The Kurus are thine (from this day). Think that as already

accomplished which may be in thy heart. Thou art, O Brahmana, obtained by

us as the fruit of our great good luck. Indeed, the favour thou hast

conferred upon me by thy arrival is great.'

SECTION CXXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'Thus worshipped by Bhishma, Drona, that first of men,

endued with great energy, took up his quarters in the abode of the Kurus

and continued to live there, receiving their adorations. After he had

rested a while, Bhishma, taking with him his grandsons, the Kaurava

princes, gave them unto him as pupils, making at the same time many

valuable presents. And the mighty one (Bhishma) also joyfully gave unto

the son of Bharadwaja a house that was tidy and neat and well-filled with

paddy and every kind of wealth. And that first of archers, Drona,

thereupon joyfully accepted the Kauravas, viz., the sons of Pandu and

Dhritarashtra, as his pupils. And having accepted them all as his pupils,

one day Drona called them apart and making them touch his feet, said to

them with a swelling heart, 'I have in my heart a particular purpose.

Promise me truly, ye sinless ones, that when ye have become skilled in

arms, ye will accomplish it.'

"Vaisampayana continued, 'Hearing these words, the Kuru princes remained

silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona

then cheerfully clasped Arjuna to his bosom and took the scent of his head

repeatedly, shedding tears of joy all the while. Then Drona endued with

great prowess taught the sons of Pandu (the use of) many weapons both

celestial and human. And, O bull of the Bharata race, many other princes

also flocked to that best of Brahmanas for instruction in arms. The

Vrishnis and the Andhakas, and princes from various lands, and the

(adopted) son of Radha of the Suta caste, (Karna), all became pupils of

Drona. But of them all, the Suta child Karna, from jealousy, frequently

defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas.

Arjuna, however, from devotion to the science of arms, always stayed by

the side of his preceptor, and in skill, strength of arms, and

perseverance, excelled all (his class-fellows). Indeed, although the

instruction the preceptor gave, was the same in the case of all, yet in

lightness and skill Arjuna became the foremost of all his fellow-pupils.

And Drona was convinced that none of his pupils would (at any time) be

able to be equal to that son of Indra.

"Thus Drona continued giving lessons to the princes in the science of

weapons. And while he gave unto every one of his pupils a narrow-mouthed

vessel (for fetching water) in order that much time may be spent in

filling them, he gave unto his own son Aswatthaman a broad-mouthed vessel,

so that, filling it quickly, he might return soon enough. And in the

intervals so gained, Drona used to instruct his own son in several

superior methods (of using weapons). Jishnu (Arjuna) came to know of this,

and thereupon filling his narrow-mouthed vessel with water by means of the

Varuna weapon he used to come unto his preceptor at the same time with his

preceptor's son. And accordingly the intelligent son of Pritha, that

foremost of all men possessing a knowledge of weapons, had no inferiority

to his preceptor's son in respect of excellence. Arjuna's devotion to the

service of his preceptor as also to arms was very great and he soon became

the favourite of his preceptor. And Drona, beholding his pupil's devotion

to arms, summoned the cook, and told him in secret, 'Never give Arjuna his

food in the dark, nor tell him that I have told thee this.' A few days

after, however, when Arjuna was taking his food, a wind arose, and

thereupon the lamp that had been burning went out. But Arjuna, endued with

energy, continued eating in the dark, his hand, from habit, going to his

mouth. His attention being thus called to the force of habit, the strong-

armed son of Pandu set his heart upon practising with his bow in the night.

And, O Bharata, Drona, hearing the twang of his bowstring in the night,

came to him, and clasping him, said, 'Truly do I tell thee that I shall do

that unto thee by which there shall not be an archer equal to thee in this

world.'

"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art

of fighting on horse-back, on the back of elephants, on car, and on the

ground. And the mighty Drona also instructed Arjuna in fighting with the

mace, the sword, the lance, the spear, and the dart. And he also

instructed him in using many weapons and fighting with many men at the

same time. And hearing reports of his skill, kings and princes, desirous

of learning the science of arms, flocked to Drona by thousands. Amongst

those that came there, O monarch, was a prince named Ekalavya, who was the

son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed

orders). Drona, however, cognisant of all rules of morality, accepted not

the prince as his pupil in archery, seeing that he was a Nishada who might

(in time) excel all his high-born pupils. But, O oppressor of all enemies,

the Nishada prince, touching Drona's feet with bent head, wended his way

into the forest, and there he made a clay-image of Drona, and began to

worship it respectfully, as if it was his real preceptor, and practised

weapons before it with the most rigid regularity. In consequence of his

exceptional reverence for his preceptor and his devotion to his purpose,

all the three processes of fixing arrows on the bowstring, aiming, and

letting off became very easy for him.

"And one day, O grinder of foes, the Kuru and the Pandava princes, with

Drona's leave, set out in their cars on a hunting excursion. A servant, O

king, followed the party at leisure, with the usual implements and a dog.

Having come to the woods, they wandered about, intent on the purpose they

had in view. Meanwhile, the dog also, in wandering alone in the woods,

came upon the Nishada prince (Ekalavya). And beholding the Nishada of dark

hue, of body besmeared with filth, dressed in black and bearing matted

locks on head, the dog began to bark aloud.

"Thereupon the Nishada prince, desirous of exhibiting his lightness of

hand, sent seven arrows into its mouth (before it could shut it). The dog,

thus pierced with seven arrows, came back to the Pandavas. Those heroes,

who beheld that sight, were filled with wonder, and, ashamed of their own

skill, began to praise the lightness of hand and precision of aim by

auricular precision (exhibited by the unknown archer). And they thereupon

began to seek in those woods for the unknown dweller therein that had

shown such skill. And, O king, the Pandavas soon found out the object of

their search ceaselessly discharging arrows from the bow. And beholding

that man of grim visage, who was totally a stranger to them, they asked,

'Who art thou and whose son?' Thus questioned, the man replied, 'Ye heroes,

I am the son of Hiranyadhanus, king of the Nishadas. Know me also for a

pupil of Drona, labouring for the mastery of the art of arms.'

"Vaisampayana continued, 'The Pandavas then, having made themselves

acquainted with everything connected with him, returned (to the city), and

going unto Drona, told him of that wonderful feat of archery which they

had witnessed in the woods. Arjuna, in particular, thinking all the while,

O king, Ekalavya, saw Drona in private and relying upon his preceptor's

affection for him, said, 'Thou hadst lovingly told me, clasping me, to thy

bosom, that no pupil of thine should be equal to me. Why then is there a

pupil of thine, the mighty son of the Nishada king, superior to me?'

"Vaisampayana continued, 'On hearing these words, Drona reflected for a

moment, and resolving upon the course of action he should follow, took

Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya

with body besmeared with filth, matted locks (on head), clad in rags,

bearing a bow in hand and ceaselessly shooting arrows therefrom. And when

Ekalavya saw Drona approaching towards him, he went a few steps forward,

and touched his feet and prostrated himself on the ground. And the son of

the Nishada king worshipping Drona, duly represented himself as his pupil,

and clasping his hands in reverence stood before him (awaiting his

commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero,

thou art really my pupil, give me then my fees.' On hearing these words,

Ekalavya was very much gratified, and said in reply, 'O illustrious

preceptor, what shall I give? Command me; for there is nothing, O foremost

of all persons conversant with the Vedas, that I may not give unto my

preceptor.' Drona answered, 'O Ekalavya, if thou art really intent on

making me a gift, I should like then to have the thumb of thy right hand.'

"Vaisampayana continued, 'Hearing these cruel words of Drona, who had

asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth and

desirous also of keeping his promise, with a cheerful face and an

unafflicted heart cut off without ado his thumb, and gave it unto Drona.

After this, when the Nishada prince began once more to shoot with the help

of his remaining fingers, he found, O king, that he had lost his former

lightness of hand. And at this Arjuna became happy, the fever (of

jealousy) having left him.

"Two of Drona's pupils became very much accomplished in the use of mace.

These were Druvodhana and Bhima, who were, however, always jealous of each

other. Aswatthaman excelled everyone (in the mysteries of the science of

arms). The twins (Nakula and Sahadeva) excelled everybody in handling the

sword. Yudhishthira surpassed everybody as a car-warrior; but Arjuna,

however, outdistanced everyone in every respect--in intelligence,

resourcefulness, strength and perseverance. Accomplished in all weapons,

Arjuna became the foremost of even the foremost of car-warriors; and his

fame spread all over the earth to the verge of the sea. And although the

instruction was the same, the mighty Arjuna excelled all (the princes in

lightness of hand). Indeed, in weapons as in devotion to his preceptor, he

became the foremost of them all. And amongst all the princes, Arjuna alone

became an Atiratha (a car-warrior capable of fighting at one time with

sixty thousand foes). And the wicked sons of Dhritarashtra, beholding

Bhimasena endued with great strength and Arjuna accomplished in all arms,

became very jealous of them.

"O bull among men, one day Drona desirous of testing the comparative

excellence of all his pupils in the use of arms, collected them all

together after their education had been completed. And before assembling

them together, he had caused an artificial bird, as the would be aim, to

be placed on the top of a neighbouring tree. And when they were all

together, Drona said unto them, 'Take up your bows quickly and stand here

aiming at that bird on the tree, with arrows fixed on your bowstrings;

shoot and cut off the bird's head, as soon as I give the order. I shall

give each of you a turn, one by one, my children.'

"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons

first addressed Yudhishthira saying, 'O irrepressible one, aim with thy

arrow and shoot as soon as I give the order.' Yudhishthira took up the bow

first, as desired, O king, by his preceptor, and stood aiming at the bird.

But, O bull of Bharata's race, Drona in an instant, addressing the Kuru

prince standing with bow in hand, said, 'Behold, O prince, that bird on

top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I do.'

But the next instant Drona again asked him, 'What dost thou see now, O

prince? Seest thou the tree, myself or thy brothers?' Yudhishthira

answered, 'I see the tree, myself, my brothers, and the bird.' Drona

repeated his question, but was answered as often in the same words. Drona

then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It

is not for thee to strike the aim.' Then Drona repeated the experiment

with Duryodhana and the other sons of Dhritarashtra, one after another, as

also with his other pupils, Bhima and the rest, including the princes that

had come unto him from other lands. But the answer in every case was the

same as Yudhishthira's viz., 'We behold the tree, thyself, our fellow-

pupils, and the bird.' And reproached by their preceptor, they were all

ordered, one after another, to stand apart.'"

SECTION CXXXV

(Sambhava Parva continued)

"Vaisampayana said, 'When everyone had failed, Drona smilingly called

Arjuna and said unto him, 'By thee the aim must be shot; therefore, turn

thy eyes to it. Thou must let fly the arrow as soon as I give the order.

Therefore, O son, stand here with bow and arrow for an instant.' Thus

addressed, Arjuna stood aiming at the bird as desired by his preceptor,

with his bow bent. An instant after Drona asked him as in the case of

others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?'

Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then

the irrepressible Drona, well-pleased with Arjuna, the instant after,

again said unto that mighty car-warrior amongst the Pandavas, 'If thou

seest the vulture, then describe it to me.' Arjuna said, 'I see only the

head of the vulture, not its body.' At these words of Arjuna, the hair (on

Drona's body) stood on end from delight. He then said to Partha, 'Shoot.'

And the latter instantly let fly (his arrow) and with his sharp shaft

speedily struck off the head of the vulture on the tree and brought it

down to the ground. No sooner was the deed done than Drona clasped

Phalguna to his bosom and thought Drupada with his friends had already

been vanquished in fight.

"Some time after, O bull of Bharata's race, Drona, accompanied by all of

his pupils, went to the bank of the Ganga to bathe in that sacred stream.

And when Drona had plunged into the stream, a strong alligator, sent as it

were, by Death himself seized him by the thigh. And though himself quite

capable, Drona in a seeming hurry asked his pupil to rescue him. And he

said, 'O, kill this monster and rescue me.' Contemporaneously with this

speech, Vibhatsu (Arjuna) struck the monster within the water with five

sharp arrows irresistible in their course, while the other pupils stood

confounded, each at his place. Beholding Arjuna's readiness, Drona

considered him to be the foremost of all his pupils, and became highly

pleased. The monster, in the meantime cut into pieces by the arrows of

Arjuna, released the thigh of illustrious Drona and gave up the ghost. The

son of Bharadwaja then addressed the illustrious and mighty car-warrior

Arjuna and said, 'Accept, O thou of mighty arms, this very superior and

irresistible weapon called Brahmasira with the methods of hurling and

recalling it. Thou must not, however, ever use it against any human foe,

for if hurled at any foe endued with inferior energy, it might burn the

whole universe. It is said, O child, that this weapon hath not a peer in

the three worlds. Keep it, therefore, with great care, and listen to what

I say. If ever, O hero, any foe, not human, contendeth against thee thou

mayst then employ it against him for compassing his death in battle.'

Pledging himself to do what he was bid, Vibhatsu then, with joined hands,

received that great weapon.

The preceptor then, addressing him again, said, 'None else in this world

will ever become a superior bowman to thee. Vanquished thou shall never be

by any foe, and thy achievements will be great.'"

SECTION CXXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'O thou of Bharata's race, beholding the sons of

Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed

king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the wise

son of Ganga (Bhishma), Vyasa, and Vidura, and said, 'O best of Kuru kings,

thy children have completed their education. With thy permission, O king,

let them now show their proficiency.' Hearing him, the king said with a

gladdened heart, 'O best of Brahmanas, thou hast, indeed, accomplished a

great deed. Command me thyself as to the place and the time where and when

and the manner also in which the trial may be held. Grief arising from my

own blindness maketh me envy those who, blessed with sight, will behold my

children's prowess in arm. O Kshatri (Vidura), do all that Drona sayeth. O

thou devoted to virtue, I think there is nothing that can be more

agreeable to me.' Then Vidura, giving the necessary assurance to the king,

went out to do what he was bid. And Drona endued with great wisdom, then

measured out a piece of land that was void of trees and thickets and

furnished with wells and springs. And upon the spot of land so measured

out, Drona, that first of eloquent men, selecting a lunar day when the

star ascendant was auspicious, offered up sacrifice unto the gods in the

presence of the citizens assembled by proclamation to witness the same.

And then, O bull among men, the artificers of the king built thereon a

large and elegant stage according to the rules laid down in the scriptures,

and it was furnished with all kinds of weapons. They also built another

elegant hall for the lady-spectators. And the citizens constructed many

platforms while the wealthier of them pitched many spacious and high tents

all around.

"When the day fixed for the Tournament came, the king accompanied by his

ministers, with Bhishma and Kripa, the foremost of preceptors, walking

ahead, came unto that theatre of almost celestial beauty constructed of

pure gold, and decked with strings of pearls and stones of lapis lazuli.

And, O first of victorious men, Gandhari blessed with great good fortune

and Kunti, and the other ladies of the royal house-hold, in gorgeous

attire and accompanied by their waiting women, joyfully ascended the

platforms, like celestial ladies ascending the Sumeru mountain. And the

four orders including the Brahmanas and Kshatriyas, desirous of beholding

the princes' skill in arms, left the city and came running to the spot.

And so impatient was every one to behold the spectacle, that the vast

crowd assembled there in almost an instant. And with the sounds of

trumpets and drums and the noise of many voices, that vast concourse

appeared like an agitated ocean.

"At last, Drona accompanied by his son, dressed in white (attire), with a

white sacred thread, white locks, white beard, white garlands, and white

sandal-paste rubbed over his body, entered the lists. It seemed as if the

Moon himself accompanied by the planet Mars appeared in an unclouded sky.

On entering Bharadwaja performed timely worship and caused Brahmanas

versed in mantras to celebrate the auspicious rites. And after auspicious

and sweet-sounding musical instruments had been struck up as a

propitiatory ceremony, some persons entered, equipped with various arms.

And then having girded up their loins, those mighty warriors, those

foremost ones of Bharata's race (the princes) entered, furnished with

finger-protectors (gauntlet), and bows, and quivers. And with Yudhishthira

at their head, the valiant princes entered in order of age and began to

show wonderful skill with their weapons. Some of the spectators lowered

their heads, apprehending fall of arrows while others fearlessly gazed on

with wonder. And riding swiftly on horses and managing them 'dexterously'

the princes began to hit marks with shafts engraved with their respective

names. And seeing the prowess of the princes armed with bows and arrows,

the spectators thought that they were beholding the city of the Gandharvas,

became filled with amazement. And, O Bharata, all on a sudden, some

hundreds and thousands, with eyes wide open in wonder, exclaimed, 'Well

done! Well done!' And having repeatedly displayed their skill and

dexterity in the use of bows and arrows and in the management of cars, the

mighty warriors took up their swords and bucklers, and began to range the

lists, playing their weapons. The spectators saw (with wonder) their

agility, the symmetry of their bodies, their grace, their calmness, the

firmness of their grasp and their deftness in the use of sword and buckler.

Then Vrikodara and Suyodhana, internally delighted (at the prospect of

fight), entered the arena, mace in hand, like two single-peaked mountains.

And those mighty-armed warriors braced their loins, and summoning all

their energy, roared like two infuriate elephants contending for a cow-

elephant; and like two infuriated elephants those mighty heroes

faultlessly (in consonance with the dictates of the science of arm)

careered right and left, circling the lists. And Vidura described to

Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari, all the

feats of the princes.'"

SECTION CXXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of

all endued with strength, having entered the arena, the spectators were

divided into two parties in consequence of the partiality swaying their

affections. Some cried, 'Behold the heroic king of the Kurus!'--some--

'Behold Bhima!'--And on account of these cries, there was, all on a sudden,

a loud uproar. And seeing the place become like a troubled ocean, the

intelligent Bharadwaja said unto his dear son, Aswatthaman, 'Restrain both

these mighty warriors so proficient in arms. Let not the ire of the

assembly be provoked by this combat of Bhima and Duryodhana.'

"Vaisampayana continued, 'Then the son of the preceptor of the princes

restrained those combatants with their maces uplifted and resembling two

swollen oceans agitated by the winds that blow at the universal

dissolution. And Drona himself entering the yard of the arena commanded

the musicians to stop, and with a voice deep as that of the clouds

addressed these words, 'Behold ye now that Partha who is dearer to me than

my own son, the master of all arms, the son of Indra himself, and like

unto the younger brother of Indra, (Vishnu)! And having performed the

propitiatory rites, the youthful Phalguna, equipped with the finger

protector (gauntlet) and his quiver full of shafts and bow in hand,

donning his golden mail, appeared in the lists even like an evening cloud

reflecting the rays of the setting sun and illumined by the hues of the

rainbow and flashes of lightning.

"On seeing Arjuna, the whole assembly were delighted and conchs began to

be blown all around with other musical instruments. And there arose a

great uproar in consequence of the spectators' exclaiming,--'This is the

graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is

the son of the mighty Indra!'--'This is the protector of the Kurus'--'This

is the foremost of those versed in arms!'--'This is the foremost of all

cherishers of virtue!'--'This is the foremost of the persons of correct

behaviour, the great repository of the knowledge of manners!' At those

exclamations, the tears of Kunti, mixing with the milk of her breast,

wetted her bosom. And his ears being filled with that uproar, that first

of men, Dhritarashtra, asked Vidura in delight, 'O Kshatri, what is this

great uproar for, like unto that of the troubled ocean, arising all on a

sudden and rending the very heavens?' Vidura replied, 'O mighty monarch,

the son of Pandu and Pritha, Phalguna, clad in mail hath entered the lists.

And hence this uproar!' Dhritarashtra said, 'O thou of soul so great, by

the three fires sprung from Pritha who is even like the sacred fuel, I

have, indeed, been blessed, favoured and protected!'

"Vaisampayana continued, 'When the spectators, excited with delight, had

somewhat regained their equanimity, Vibhatsu began to display his

lightness in the use of weapons. By the Agneya weapon, he created fire,

and by the Varuna weapon he created water, by the Vayavya weapon, he

created air, and by the Parjanya weapon he created clouds. And by the

Bhauma weapon, he created land, and by the Parvatya weapon, he brought

mountains into being. By the Antardhana weapon all these were made to

disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and

now short; now he was seen on the yoke of his car, and now on the car

itself; and the next moment he was on the ground. And the hero favoured by

his practised dexterity, hit with his various butts--some tender, some

fine and some of thick composition. And like one shaft, he let fly at a

time into the mouth of a moving iron-boar five shafts together from his

bow-string. And that hero of mighty energy discharged one and twenty

arrows into the hollow of a cow's horn hung up on a rope swaying to and

fro. In this manner, O sinless one, Arjuna showed his profound skill in

the use of sword, bow, and mace, walking over the lists in circles.

"And, O Bharata, when the exhibition had well-nigh ended, the excitement

of the spectators had cooled, and the sounds of instruments had died out

there was heard proceeding from the gate, the slapping of arms, betokening

might and strength, and even like unto the roar of the thunder. And, O

king, as soon as this sound was heard, the assembled multitude instantly

thought, 'Are the mountains splitting or is the earth itself rending

asunder, or is the welkin resounding with the roar of gathering clouds?'

And then all the spectators turned their eyes towards the gate. And Drona

stood, surrounded by the five brothers, the sons of Pritha, and looked

like the moon in conjunction with the five-starred constellation Hasta.

And Duryodhana, that slayer of foes, stood up in haste and was surrounded

by his century of haughty brothers with Aswatthaman amongst them. And that

prince, mace in hand, thus surrounded by his hundred brothers with

uplifted weapons appeared like Purandara in days of yore, encircled by the

celestial host on the occasion of the battle with the Danavas.'"

SECTION CXXXVIII

(Sambhava Parva continued)

"Vaisampayana continued, 'When the spectators, with eyes expanded with

wonder, made way for that subjugator of hostile cities, Karna, that hero

with his natural mail and face brightened with ear-rings, took up his bow

and girded on his sword, and then entered the spacious lists, like a

walking cliff. That far-famed destroyer of hostile hosts, the large-eyed

Karna, was born of Pritha in her maidenhood. He was a portion of the hot-

beamed Sun and his energy and prowess were like unto those of the lion, or

the bull, or the leader of a herd of elephants. In splendour he resembled

the Sun, in loveliness the Moon, and in energy the fire. Begotten by the

Sun himself, he was tall in stature like a golden palm tree, and, endued

with the vigour of youth, he was capable of slaying a lion. Handsome in

features, he was possessed of countless accomplishments. The mighty-armed

warrior, eyeing all around the arena, bowed indifferently to Drona and

Kripa. And the entire assembly, motionless and with steadfast gaze,

thought, 'Who is he?' And they became agitated in their curiosity to know

the warrior. And that foremost of eloquent men, the offspring of the Sun,

in a voice deep as that of the clouds, addressed his unknown brother, the

son of the subduer of the Asura, Paka (Indra), saying, 'O Partha, I shall

perform feats before this gazing multitude; excelling all thou hast

performed! Beholding them, thou shall be amazed.' And, O thou best of

those blest with speech, he had hardly done when the spectators stood up

all at once, uplifted by some instrument, as it were. And, O tiger among

men, Duryodhana was filled with delight, while Vibhatsu was instantly all

abashment and anger. Then with the permission of Drona, the mighty Karna,

delighting in battle, there did all that Partha had done before. And, O

Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and

then addressed him saying, 'Welcome O mighty-armed warrior! I have

obtained thee by good fortune, O polite one! Live thou as thou pleasest,

and command me, and the kingdom of the Kurus.' Karna replied, 'When thou

hast said it, I regard it as already accomplished. I only long for thy

friendship. And, O lord, my wish is even for a single combat with Arjuna.'

Duryodhana said, 'Do thou with me enjoy the good things of life! Be thou

the benefactor of thy friend, and, O represser of enemies, place thou thy

feet on the heads of all foes.'

"Arjuna, after this, deeming himself disgraced, said unto Karna

stationed amidst the brothers like unto a cliff, 'That path which the

unwelcome intruder and the uninvited talker cometh to, shall be thine,

O Karna, for thou shall be slain by me.' Karna replied, 'This arena is

meant for all, not for thee alone, O Phalguna! They are kings who are

superior in energy; and verily the Kshatriya regardeth might and might

alone. What need of altercation which is the exercise of the weak? O

Bharata, speak then in arrows until with arrows I strike off thy head

today before the preceptor himself!'

"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that

subduer of hostile cities, with the permission of Drona, advanced for the

combat. On the other side, Karna, having been embraced by Duryodhana with

his brothers, taking up his bow and arrows, stood ready for the fight.

Then the firmament became enveloped in clouds emitting flashes of

lightning, and the coloured bow of Indra appeared shedding its effulgent

rays. And the clouds seemed to laugh on account of the rows of white

cranes that were then on the wing. And seeing Indra thus viewing the arena

from affection (for his son), the sun too dispersed the clouds from over

his own offspring. And Phalguna remained deep hid under cover of the

clouds, while Karna remained visible, being surrounded by the rays of the

Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and Kripa

and Bhishma remained with Partha. And the assembly was divided, as also

the female spectators. And knowing the state of things, Kunti the daughter

of Bhoja, swooned away. And by the help of female attendants, Vidura,

versed in the lore of all duties, revived the insensible Kunti by

sprinkling sandal-paste and water on her person. On being restored to

consciousness, Kunti, seeing her two sons clad in mail, was seized with

fear, but she could do nothing (to protect them). And beholding both the

warriors with bows strung in their hands the son of Saradwat, viz., Kripa,

knowing all duties and cognisant of the rules regulating duels, addressed

Karna, saying 'This Pandava, who is the youngest son of Kunti, belongeth

to the Kaurava race: he will engage in combat with thee. But, O mighty-

armed one, thou too must tell us thy lineage and the names of thy father

and mother and the royal line of which thou art the ornament. Learning all

this, Partha will fight with thee or not (as he will think fit). Sons of

kings never fight with men of inglorious lineage.'

"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's

countenance became like unto a lotus pale and torn with the pelting

showers in the rainy season. Duryodhana said, 'O preceptor, verily the

scriptures have it that three classes of persons can lay claim to royalty,

viz., persons of the blood royal, heroes, and lastly, those that lead

armies. If Phalguna is unwilling to fight with one who is not a king, I

will install Karna as king of Anga.'

"Vaisampayana said, 'At that very moment, seated on a golden seat, with

parched paddy and with flowers and water-pots and much gold, the mighty

warrior Karna was installed king by Brahmanas versed in mantras. And the

royal umbrella was held over his head, while Yak-tails waved around that

redoubtable hero of graceful mien. And the cheers, having ceased, king

(Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what

shall I give unto thee that may compare with thy gift of a kingdom? O king,

I will do all thou biddest!' And Suyodhana said unto him, 'I eagerly wish

for thy friendship.' Thus spoken to, Karna replied, 'Be it so.' And they

embraced each other in joy, and experienced great happiness.'"

SECTION CXXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After this, with his sheet loosely hanging down,

Adhiratha entered the lists, perspiring and trembling, and supporting

himself on a staff.

"Seeing him, Karna left his bow and impelled by filial regard bowed down

his head still wet with the water of inauguration. And them the charioteer,

hurriedly covering his feet with the end of his sheet, addressed Karna

crowned with success as his son. And the charioteer embraced Karna and

from excess of affection bedewed his head with tears, that head still wet

with the water sprinkled over it on account of the coronation as king of

Anga. Seeing the charioteer, the Pandava Bhimasena took Karna for a

charioteer's son, and said by way of ridicule, 'O son of a charioteer,

thou dost not deserve death in fight at the hands of Partha. As befits thy

race take thou anon the whip. And, O worst of mortals, surely thou art not

worthy to sway the kingdom of Anga, even as a dog doth not deserve the

butter placed before the sacrificial fire.' Karna, thus addressed, with

slightly quivering lips fetched a deep sigh, looked at the God of the day

in the skies. And even as a mad elephant riseth from an assemblage of

lotuses, the mighty Duryodhana rose in wrath from among his brothers, and

addressed that performer of dreadful deeds, Bhimasena, present there, 'O

Vrikodara, it behoveth thee not to speak such words. Might is the cardinal

virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to

be fought with. The lineage of heroes, like the sources of a lordly river,

is ever unknown. The fire that covereth the whole world riseth from the

waters. The thunder that slayeth the Danavas was made of a bone of (a

mortal named) Dadhichi. The illustrious deity Guha, who combines in his

composition the portions of all the other deities is of a lineage unknown.

Some call him the offspring of Agni; some, of Krittika, some, of Rudra,

and some of Ganga. It hath been heard by us that persons born in the

Kshatriya order have become Brahmanas. Viswamitra and others (born

Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders

of weapons, the preceptor Drona hath been born in a waterpot and Kripa of

the race of Gotama hath sprung from a clump of heath. Your own births, ye

Pandava princes, are known to me. Can a she-deer bring forth a tiger (like

Karna), of the splendour of the Sun, and endued with every auspicious mark,

and born also with a natural mail and ear-rings? This prince among men

deserveth the sovereignty of the world, not of Anga only, in consequence

of the might of his arm and my swearing to obey him in everything. If

there be anybody here to whom all that I have done unto Karna hath become

intolerable, let him ascend his chariot and bend his bow with the help of

his feet.'

"Vaisampayana continued, 'Then there arose a confused murmur amongst the

spectators approving of Duryodhana's speech. The sun, however, went down,

but prince Duryodhana taking Karna's hand led him out of the arena lighted

with countless lamps. And, O king, the Pandavas also, accompanied by Drona

and Kripa and Bhishma, returned to their abodes. And the people, too, came

away, some naming Arjuna, some Karna, and some Duryodhana (as the victor

of the day). And Kunti, recognising her son in Karna by the various

auspicious marks on his person and beholding him installed in the

sovereignty of Anga, was from motherly affection, very pleased. And

Duryodhana, O monarch, having obtained Karna (in this way), banished his

fears arising out of Arjuna's proficiency in arms. And the heroic Karna,

accomplished in arms, began to gratify Duryodhana by sweet speeches, while

Yudhishthira was impressed with the belief that there was no warrior on

earth like unto Karna.'"

SECTION CXL

(Sambhava Parva continued)

"Vaisampayana continued, 'Beholding the Pandavas and the son of

Dhritarashtra accomplished in arms, Drona thought the time had come when

he could demand the preceptorial fee. And, O king, assembling his pupils

one day together, the preceptor Drona asked of them the fee, saying,

'Seize Drupada, the king of Panchala in battle and bring him unto me. That

shall be the most acceptable fee.' Those warriors then answering, 'So be

it', speedily mounted up on their chariots, and for bestowing upon their

preceptor the fee he had demanded, marched out, accompanied by him. Those

bulls among men, smiting the Panchalas on their way, laid siege to the

capital of the great Drupada. And Duryodhana and Karna and the mighty

Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these

and many other foremost of Kshatriya princes of great prowess, vied with

one another in becoming the foremost in the attack. And the princes,

riding in first class chariots and following the cavalry, entered the

hostile capital, and proceeded along the streets.

"Meanwhile, the king of Panchala, beholding that mighty force and hearing

its loud clamour, came out of his palace, accompanied by his brothers.

Though king Yajnasena was well-armed, the Kuru army assailed him with a

shower of arrows, uttering their war-cry. Yajnasena, however, not easy to

be subdued in battle, approaching the Kurus upon his white chariot, began

to rain his fierce arrows around.

"Before the battle commenced, Arjuna, beholding the pride of prowess

displayed by the princes, addressed his preceptor, that best of Brahmanas,

Drona, and said, 'We shall exert ourselves after these have displayed

their prowess. The king of Panchala can never be taken on the field of the

battle by any of these.' Having said this, the sinless son of Kunti

surrounded by his brothers, waited outside the town at a distance of a

mile from it. Meanwhile Drupada beholding the Kuru host, rushed forward

and pouring a fierce shower of arrows around, terribly afflicted the Kuru

ranks. And such was his lightness of motion on the field of battle that,

though he was fighting unsupported on a single chariot, the Kurus from

panic supposed that there were many Drupadas opposed to them. And the

fierce arrows of that monarch fell fast on all sides, till conchs and

trumpets and drums by thousands began to be sounded by the Panchalas from

their houses (giving the alarm). Then there arose from the mighty Panchala

host a roar terrible as that of the lion, while the twang of their bow-

strings seemed to rend the very heavens. Then Duryodhana and Vikarna,

Suvahu and Dirghalochana and Duhsasana becoming furious, began to shower

their arrows upon the enemy. But the mighty bowman, Prishata's son,

invincible in battle, though very much pierced with the arrows of the

enemy, instantly began, O Bharata, to afflict the hostile ranks with

greater vigour. And careering over the field of battle like a fiery wheel,

king Drupada with his arrows smote Duryodhana and Vikarna and even the

mighty Karna and many other heroic princes and numberless warriors, and

slaked their thirst for battle. Then all the citizens showered upon the

Kurus various missiles like clouds showering rain-drops upon the earth.

Young and old, they all rushed to battle, assailing the Kurus with vigour.

The Kauravas, then, O Bharata, beholding the battle become frightful,

broke and fled wailing towards the Pandavas.

"The Pandavas, hearing the terrible wail of the beaten host, reverentially

saluted Drona and ascended their chariots. Then Arjuna hastily bidding

Yudhishthira not to engage in the fight, rushed forward, appointing the

sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels,

while Bhimasena ever fighting in the van, mace in hand, ran ahead. The

sinless Arjuna, thus accompanied by his brothers, hearing the shouts of

the enemy, advanced towards them, filling the whole region with the rattle

of his chariot-wheels. And like a Makara entering the sea, the mighty-

armed Bhima, resembling a second Yama, mace in hand, entered the Panchala

ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in

hand, first rushed towards the array of elephants in the hostile force,

while Arjuna, proficient in battle, assailed that force with the prowess

of his arms. And Bhima, like the great Destroyer himself, began to slay

those elephants with his mace. Those huge animals, like unto mountains,

struck with Bhima's mace, had their heads broken into pieces. Covered with

stream of blood, they began to fall upon the ground like cliffs loosened

by thunder. And the Pandavas prostrated on the ground elephants and horses

and cars by thousands and slew many foot-soldiers and many car-warriors.

Indeed, as a herdsman in the woods driveth before him with his staff

countless cattle with ease, so did Vrikodara drive before him the chariots

and elephants of the hostile force.

"Meanwhile, Phalguna, impelled by the desire of doing good unto

Bharadwaja's son, assailed the son of Prishata with a shower of arrows and

felled him from the elephant on which he was seated. And, O monarch,

Arjuna, like unto the terrible fire that consumeth all things at the end

of the Yuga, began to prostrate on the ground horses and cars and

elephants by thousands. The Panchalas and the Srinjayas, on the other hand,

thus assailed by the Pandava, met him with a perfect shower of weapons of

various kinds. And they sent up a loud shout and fought desperately with

Arjuna. The battle became furious and terrible to behold. Hearing the

enemy's shouts, the son of Indra was filled with wrath and assailing the

hostile host with a thick shower of arrows, rushed towards it furiously

afflicting it with renewed vigour. They who observed the illustrious

Arjuna at that time could not mark any interval between his fixing the

arrows on the bowstring and letting them off. Loud were the shouts that

rose there, mingled with cheers of approval. Then the king of the

Panchalas, accompanied by (the generalissimo of his forces) Satyajit,

rushed with speed at Arjuna like the Asura Samvara rushing at the chief of

the celestials (in days of yore). Then Arjuna covered the king of Panchala

with a shower of arrows. Then there arose a frightful uproar among the

Panchala host like unto the roar of a mighty lion springing at the leader

of a herd of elephants. And beholding Arjuna rushing at the king of

Panchala to seize him, Satyajit of great prowess rushed at him. And the

two warriors, like unto Indra and the Asura Virochana's son (Vali),

approaching each other for combat, began to grind each other's ranks. Then

Arjuna with great force pierced Satyajit with ten keen shafts at which

feat the spectators were all amazed. But Satyajit, without losing any time,

assailed Arjuna with a hundred shafts. Then that mighty car-warrior,

Arjuna, endued with remarkable lightness of motion, thus covered by that

shower of arrows, rubbed his bow-string to increase the force and velocity

of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed

at the king of the Panchalas, but Satyajit, quickly taking up a tougher

bow, pierced with his arrows Partha, his chariot, charioteer, and horses.

Arjuna, thus assailed in battle by the Panchala warrior, forgave not his

foe. Eager to slay him at once, he pierced with a number of arrows his

antagonist's horses, flags, bow, clenched (left) fist, charioteer, and the

attendant at his back. Then Satyajit, finding his bows repeatedly cut in

twain and his horses slain, desisted from the fight.

"The king of the Panchalas, beholding his general thus discomfited in the

encounter, himself began to shower his arrows upon the Pandava prince.

Then Arjuna, that foremost of warriors, crowned with success, began to

fight furiously, and quickly cutting his enemy's bow in twain as also his

flagstaff which he caused to fall down, pierced his antagonist's horses,

and charioteer also with five arrows. Then throwing aside his bow Arjuna

took his quiver, and taking out a scimitar and sending forth a loud shout,

leaped from his own chariot upon that of his foe. And standing there with

perfect fearlessness he seized Drupada as Garuda seizeth a huge snake

after agitating the waters of the ocean. At the sight of this, the

Panchala troops ran away in all directions.

"Then Dhananjaya, having thus exhibited the might of his arm in the

presence of both hosts, sent forth a loud shout and came out of the

Panchala ranks. And beholding him returning (with his captive), the

princes began to lay waste Drupada's capital. Addressing them Arjuna said,

'This best of monarchs, Drupada, is a relative of the Kuru heroes.

Therefore, O Bhima, slay not his soldiers. Let us only give unto our

preceptor his fee.'

"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty

Bhimasena, though unsatiated with the exercise of battle, refrained from

the act of slaughter. And, O bull of the Bharata race, the princes then,

taking Drupada with them after having seized him on the field of battle

along with his friends and counsellors, offered him unto Drona. And Drona

beholding Drupada thus brought under complete control--humiliated and

deprived of wealth--remembered that monarch's former hostility and

addressing him said, 'Thy kingdom and capital have been laid waste by me.

But fear not for thy life, though it dependeth now on the will of thy foe.

Dost thou now desire to revive thy friendship (with me)?' Having said this,

he smiled a little and again said, 'Fear not for thy life, brave king! We,

Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection

and love for thee have grown with me in consequence of our having sported

together in childhood in the hermitage. Therefore, O king, I ask for thy

friendship again. And as a boon (unasked), I give thee half the kingdom

(that was thine). Thou toldest me before that none who was not a king

could be a king's friend. Therefore is it, O Yajnasena, that I retain half

thy kingdom. Thou art the king of all the territory lying on the southern

side of the Bhagirathi, while I become king of all the territory on the

north of that river. And, O Panchala, if it pleaseth thee, know me hence

for thy friend.'

"On hearing these words, Drupada answered, 'Thou art of noble soul and

great prowess. Therefore, O Brahmana, I am not surprised at what thou

doest. I am very much gratified with thee, and I desire thy eternal

friendship.'

"Vaisampayana continued, 'After this, O Bharata, Drona released the king

of Panchala, and cheerfully performing the usual offices of regard,

bestowed upon him half the kingdom. Thenceforth Drupada began to reside

sorrowfully in (the city of) Kampilya within (the province of) Makandi on

the banks of the Ganga filled with many towns and cities. And after his

defeat by Drona, Drupada also ruled the southern Panchalas up to the bank

of the Charmanwati river. And Drupada from that day was well-convinced

that he could not, by Kshatriya might alone, defeat Drona, being very much

his inferior in Brahma (spiritual) power. And he, therefore, began to

wander over the whole earth to find out the means of obtaining a son (who

would subjugate his Brahmana foe).

"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the

territory of Ahicchatra full of towns and cities, obtained by Arjuna, and

bestowed upon Drona."

SECTION CXLI

(Sambhava Parva continued)

"Vaisampayana continued, 'After the expiration, O king, of a year from

this, Dhritarashtra, moved by kindness for the people, installed

Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on

account of his firmness, fortitude, patience, benevolence, frankness and

unswerving honesty (of heart). And within a short time Yudhishthira, the

son of Kunti, by his good behaviour, manners and close application to

business, overshadowed the deeds of his father. And the second Pandava,

Vrikodara, began to receive continued lessons from Sankarshana (Valarama)

in encounters with the sword and the mace and on the chariot. And after

Bhima's education was finished, he became in strength like unto Dyumatsena

himself and continuing to live in harmony with his brothers, he began to

exert his prowess. And Arjuna became celebrated for the firmness of his

grasp (of weapons), for his lightness of motion, precision of aim, and his

proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons,

indeed, of all weapons, whether straight or crooked or heavy. And Drona

certified that there was none in the world who was equal to Arjuna in

lightness of hand and general proficiency.

"One day, Drona, addressing Arjuna before the assembled Kaurava princes,

said, 'There was a disciple of Agastya in the science of arms called

Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I

obtained from him a weapon called Brahmasira which could never be futile

and which was like unto thunder itself, capable of consuming the whole

earth. That weapon, O Bharata, from what I have done, may now pass from

disciple to disciple. While imparting it to me, my preceptor said, 'O son

of Bharadwaja, never shouldst thou hurl this weapon at any human being,

especially at one who is of poor energy. Thou hast, O hero, obtained that

celestial weapon. None else deserveth it. But obey the command of the

Rishi (Agnivesa).' And, look here, Arjuna, give me now the preceptorial

fee in the presence of these thy cousins and relatives.' When Arjuna, on

hearing this, pledged his word that he would give what the preceptor

demanded, the latter said, 'O sinless one, thou must fight with me when I

fight with thee.' And that bull among the Kuru princes thereupon pledged

his word unto Drona and touching his feet, went away northward. Then there

arose a loud shout covering the whole earth bounded by her belt of seas to

the effect that there was no bowman in the whole world like unto Arjuna.

And, indeed, Dhananjaya, in encounters with the mace and the sword and on

the chariot as also with the bow, acquired wonderful proficiency. Sahadeva

obtained the whole science of morality and duties from (Vrihaspati) the

spiritual chief of celestials, and continued to live under the control of

his brothers. And Nakula, the favourite of his brothers taught by Drona,

became known as a skilful warrior and a great car-warrior (Ati-ratha).

Indeed, Arjuna and the other Pandava princes became so powerful that they

slew in battle the great Sauvira who had performed a sacrifice extending

over three years, undaunted by the raids of the Gandharvas. And the king

of the Yavanas himself whom the powerful Pandu even had failed to bring

under subjection was brought by Arjuna under control. Then again Vipula,

the king of the Sauviras, endued with great prowess, who had always shown

a disregard for the Kurus, was made by the intelligent Arjuna to feel the

edge of his power. And Arjuna also repressed by means of his arrows (the

pride of) king Sumitra of Sauvira, also known by the name of Dattamitra

who had resolutely sought an encounter with him. The third of the Pandava

princes, assisted by Bhima, on only a single car subjugated all the kings

of the East backed by ten thousand cars. In the same way, having conquered

on a single car the whole of the south, Dhananjaya sent unto the kingdom

of the Kurus a large booty.

"Thus did those foremost of men, the illustrious Pandavas, conquering the

territories of other kings, extend the limits of their own kingdom. But

beholding the great prowess and strength of those mighty bowmen, king

Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned,

and from that day the monarch became so anxious that he could hardly

sleep."

SECTION CXLII

(Sambhava Parva continued)

"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued

with excess of energy had become so mighty, king Dhritarashtra became very

miserable with anxiety. Then summoning unto his side Kanika, that foremost

of minister, well-versed in the science of politics and an expert in

counsels the king said, 'O best of Brahmanas, the Pandavas are daily

overshadowing the earth. I am exceedingly jealous of them. Should I have

peace or war with them? O Kanika, advise me truly, for I shall do as thou

biddest.

"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the

king, freely answered him in these pointed words well-agreeing with the

import of political science."

"Listen to me, O sinless king, as I answer thee. And, O best of Kuru kings,

it behoveth thee not to be angry with me after hearing all I say. Kings

should ever be ready with uplifted maces (to strike when necessary), and

they should ever increase their prowess. Carefully avoiding all faults

themselves they should ceaselessly watch over the faults of their foes and

take advantage of them. If the king is always ready to strike, everybody

feareth him. Therefore the king should ever have recourse to chastisement

in all he doeth. He should so conduct himself that, his foe may not detect

any weak side in him. But by means of the weakness he detecteth in his foe

he should pursue him (to destruction). He should always conceal, like the

tortoise concealing its body, his means and ends, and he should always

keep back his own weakness from the sight of others. And having begun a

particular act, he should ever accomplish it thoroughly. Behold, a thorn,

if not extracted wholly, produceth a festering sore. The slaughter of a

foe who doeth thee evil is always praiseworthy. If the foe be one of great

prowess, one should watch for the hour of his disaster and then kill him

without any scruples. If he should happen to be a great warrior, his hour

of disaster also should be watched and he should then be induced to fly. O

sire, an enemy should never be scorned, however contemptible. A spark of

fire is capable of consuming an extensive forest if only it can spread

from one object to another in proximity. Kings should sometimes feign

blindness and deafness, for if impotent to chastise, they should pretend

not to notice the faults that call for chastisement. On occasions, such as

these, let them regard their bows as made of straw. But they should be

always on the alert like a herd of deer sleeping in the woods. When thy

foe is in thy power, destroy him by every means open or secret. Do not

show him any mercy, although he seeketh thy protection. A foe, or one that

hath once injured thee, should be destroyed by lavishing money, if

necessary, for by killing him thou mayest be at thy ease. The dead can

never inspire fear. Thou must destroy the three, five and seven

(resources) of thy foes. Thou must destroy thy foes root and branch. Then

shouldst thou destroy their allies and partisans. The allies and partisans

can never exist if the principal be destroyed. If the root of the tree is

torn up, the branches and twigs can never exist as before. Carefully

concealing thy own means and ends, thou shouldst always watch thy foes,

always seeking their flaws. Thou shouldst, O king, rule thy kingdom,

always anxiously watching thy foes. By maintaining the perpetual fire by

sacrifices, by brown cloths, by matted locks, and by hides of animals for

thy bedding, shouldst thou at first gain the confidence of thy foes, and

when thou has gained it thou shouldst then spring upon them like a wolf.

For it hath been said that in the acquisition of wealth even the garb of

holiness might be employed as a hooked staff to bend down a branch in

order to pluck the fruits that are ripe. The method followed in the

plucking of fruits should be the method in destroying foes, for thou

shouldst proceed on the principle of selection. Bear thy foe upon thy

shoulders till the time cometh when thou canst throw him down, breaking

him into pieces like an earthen pot thrown down with violence upon a stony

surface. The foe must never be let off even though he addresseth thee most

piteously. No pity thou show him but slay him at once. By the arts of

conciliation or the expenditure of money should the foe be slain. By

creating disunion amongst his allies, or by the employment of force,

indeed by every means in thy power shouldst thou destroy thy foe.'

"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the arts

of conciliation or the expenditure of money, or by producing disunion or

by the employment of force.'

"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling

in days of yore in the forest and fully acquainted with the science of

politics. There was a wise jackal, mindful of his own interests who lived

in the company of four friends, viz., a tiger, a mouse, a wolf, and a

mongoose. One day they saw in the woods a strong deer, the leader of a

herd, whom, however, they could not seize for his fleetness and strength.

They thereupon called a council for consultation. The jackal opening the

proceedings said, 'O tiger, thou hast made many an effort to seize this

deer, but all in vain simply because this deer is young, fleet and very

intelligent. Let now the mouse go and eat into its feet when it lieth

asleep. And when this is done, let the tiger approach and seize it. Then

shall we all, with great pleasure feast on it.' Hearing these words of the

jackal, they all set to work very cautiously as he directed. And the mouse

ate into the feet of the deer and the tiger killed it as anticipated. And

beholding the body of the deer lying motionless on the ground, the jackal

said unto his companions, 'Blessed be ye! Go and perform your ablutions.

In the meantime I will look after the deer.' Hearing what the jackal said,

they all went into a stream. And the jackal waited there, deeply

meditating upon what he should do. The tiger endued with great strength,

returned first of all to the spot after having performed his ablutions.

And he saw the jackal there plunged in meditation. The tiger said, 'Why

art thou so sorrowful, O wise one! Thou art the foremost of all

intelligent beings. Let us enjoy ourselves today by feasting on this

carcass.' The jackal said, 'Hear, O mighty-armed one, what the mouse hath

said. He hath even said, 'O, fie on the strength of the king of the

beasts! This deer hath been slain by me. By might of my arm he will today

gratify his hunger.' When he hath boasted in such a language, I, for my

part, do not wish to touch this food.' The tiger replied, 'If, indeed,

the mouse hath said so, my sense is now awakened. I shall, from this day,

slay with the might of my own arms, creatures ranging the forest and then

feast on their flesh.' Having said this, the tiger went away.

"And after the tiger had left the spot, the mouse came. And seeing the

mouse come, the jackal addressed him and said, 'Blest be thou, O mouse,

but listen to what the mongoose hath said. He hath even said, The carcass

of this deer is poison (the tiger having touched it with his claws). I

will not eat of it. On the other hand, if thou, O jackal, permittest it, I

will even slay the mouse and feast on him.' Hearing this the mouse became

alarmed and quickly entered his hole. And after the mouse had gone, the

wolf, O king, came there having performed his ablutions. And seeing the

wolf come, the jackal said unto him, 'The king of the beasts hath been

angry with thee. Evil is certain to overtake thee. He is expected here

with his wife. Do as thou pleasest.' Thus was the wolf also, fond of

animal flesh, got rid of by the jackal. And the wolf fled, contracting his

body into the smallest dimensions. It was then that the mongoose came. And,

O king, the jackal, seeing him come, said, 'By the might of my arm have I

defeated the others who have already fled. Fight with me first and then

eat of this flesh as you please.' The mongoose replied, 'When, indeed, the

tiger, the wolf, and the intelligent mouse have all been defeated by thee,

heroes as they are, thou seemest to be a greater hero still. I do not

desire to fight with thee.' Saying this, the mongoose also went away.

"Kanika continued, 'When they all had thus left the place, the jackal,

well-pleased with the success of his policy, alone ate up that flesh. If

kings always act in this way, they can be happy. Thus should the timid by

exciting their fears, the courageous by the arts of conciliation, the

covetous by gift of wealth, and equals and inferiors by exhibition of

prowess be brought under thy sway. Besides all this, O king, that I have

said, listen now to something else that I say.'

"Kanika continued, 'If thy son, friend, brother, father, or even the

spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous

of prosperity, slay him without scruples. By curses and incantations, by

gift of wealth, by poison, or by deception, the foe should be slain. He

should never be neglected from disdain. If both the parties be equal and

success uncertain, then he that acteth with diligence groweth in

prosperity. If the spiritual preceptor himself be vain, ignorant of what

should be done and what left undone, and vicious in his ways, even he

should be chastised. If thou art angry, show thyself as if thou art not so,

speaking even then with a smile on thy lips. Never reprove any one with

indications of anger (in thy speech). And O Bharata, speak soft words

before thou smitest and even while thou art smiting! After the smiting is

over, pity the victim, and grieve for him, and even shed tears. Comforting

thy foe by conciliation, by gift of wealth, and smooth behaviour, thou

must smite him when he walketh not aright. Thou shouldst equally smile the

heinous offender who liveth by the practice of virtue, for the garb of

virtue simply covereth his offences like black clouds covering the

mountains. Thou shouldst burn the house of that person whom thou punishest

with death. And thou shouldst never permit beggars and atheists and

thieves to dwell in thy kingdom. By a sudden sally or pitched battle by

poison or by corrupting his allies, by gift of wealth, by any means in thy

power, thou shouldst destroy thy foe. Thou mayest act with the greatest

cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou

should ever smite so effectually that thy foe may not again raise his head.

Thou shouldst ever stand in fear of even one from whom there is no fear,

not to speak of him from whom there is such. For if the first be ever

powerful he may destroy thee to the root (for thy unpreparedness). Thou

shouldst never trust the faithless, nor trust too much those that are

faithful, for if those in whom thou confidest prove thy foes, thou art

certain to be annihilated. After testing their faithfulness thou shouldst

employ spies in thy own kingdom and in the kingdoms of others. Thy spies

in foreign kingdoms should be apt deceivers and persons in the garb of

ascetics. Thy spies should be placed in gardens, places of amusement,

temples and other holy places, drinking halls, streets, and with the

(eighteen) tirthas (viz., the minister, the chief priest, the heir-

presumptive, the commander-in-chief, the gate-keepers of the court,

persons in the inner apartments, the jailor, the chief surveyor, the head

of the treasury, the general executant of orders, the chief of the town

police, the chief architect, the chief justice, the president of the

council, the chief of the punitive department, the commander of the fort,

the chief of the arsenal, the chief of the frontier guards, and the keeper

of the forests), and in places of sacrifice, near wells, on mountains and

in rivers, in forests, and in all places where people congregate. In

speech thou shouldst ever be humble, but let thy heart be ever sharp as

razor. And when thou art engaged in doing even a very cruel and terrible

act, thou shouldst talk with smiles on thy lips. If desirous of prosperity,

thou shouldst adopt all arts--humility, oath, conciliation, worshipping

the feet of others by lowering thy head, inspiring hope, and the like. And,

a person conversant with the rules of policy is like a tree decked with

flowers but bearing no fruit; or, if bearing fruit, these must be at a

great height not easily attainable from the ground; and if any of these

fruits seem to be ripe care must be taken to make it appear raw.

Conducting himself in such a way, he shall never fade. Virtue, wealth and

pleasure have both their evil and good effects closely knit together.

While extracting the effects that are good, those that are evil should be

avoided. Those that practise virtue (incessantly) are made unhappy for

want of wealth and the neglect of pleasure. Those again in pursuit of

wealth are made unhappy for the neglect of two others. And so those who

pursue pleasure suffer for their inattention to virtue and wealth.

Therefore, thou shouldst pursue virtue, wealth and pleasure, in such a way

that thou mayest not have to suffer therefrom. With humiliation and

attention, without jealousy and solicitous of accomplishing thy purpose,

shouldst thou, in all sincerity, consult with the Brahmanas. When thou art

fallen, thou shouldst raise thyself by any means, gentle or violent; and

after thou hast thus raised thyself thou shouldst practise virtue. He that

hath never been afflicted with calamity can never have prosperity. This

may be seen in the life of one who surviveth his calamities. He that is

afflicted with sorrow should be consoled by the recitation of the history

of persons of former times (like those of Nala and Rama). He whose heart

hath been unstrung by sorrow should be consoled with hopes of future

prosperity. He again who is learned and wise should be consoled by

pleasing offices presently rendered unto him. He who, having concluded a

treaty with an enemy, reposeth at ease as if he hath nothing more to do,

is very like a person who awaketh, fallen down from the top of a tree

whereon he had slept. A king should ever keep to himself his counsels

without fear of calumny, and while beholding everything with the eyes of

his spies, he should take care to conceal his own emotions before the

spies of his enemies. Like a fisherman who becometh prosperous by catching

and killing fish, a king can never grow prosperous without tearing the

vitals of his enemy and without doing some violent deeds. The might of thy

foe, as represented by his armed force, should ever be completely

destroyed, by ploughing it up (like weeds) and mowing it down and

otherwise afflicting it by disease, starvation, and want of drink. A

person in want never approacheth (from love) one in affluence; and when

one's purpose hath been accomplished, one hath no need to approach him

whom he had hitherto looked to for its accomplishment. Therefore, when

thou doest anything never do it completely, but ever leave something to be

desired for by others (whose services thou mayest need). One who is

desirous of prosperity should with diligence seek allies and means, and

carefully conduct his wars. His exertions in these respects should always

be guided by prudence. A prudent king should ever act in such a way that

friends and foes may never know his motive before the commencement of his

acts. Let them know all when the act hath been commenced or ended, and as

long as danger doth not come, so long only shall thou act as if thou art

afraid. But when it hath overtaken thee, thou must grapple with it

courageously. He who trusteth in a foe who hath been brought under

subjection by force, summoneth his own death as a crab by her act of

conception. Thou shouldst always reckon the future act as already arrived

(and concert measures for meeting it), else, from want of calmness caused

by haste, thou mayest overlook an important point in meeting it when it is

before thee. A person desirous of prosperity should always exert with

prudence, adopting his measures to time and place. He should also act with

an eye to destiny as capable of being regulated by mantras and sacrificial

rites; and to virtue, wealth, and pleasure. It is well-known that time and

place (if taken into consideration) always produce the greatest good. If

the foe is insignificant, he should not yet be despised, for he may soon

grow like a palmyra tree extending its roots or like a spark of fire in

the deep woods that may soon burst into an extensive conflagration. As a

little fire gradually fed with faggots soon becometh capable of consuming

even the biggest blocks, so the person who increaseth his power by making

alliances and friendships soon becometh capable of subjugating even the

most formidable foe. The hope thou givest unto thy foe should be long

deferred before it is fulfilled; and when the time cometh for its

fulfilment, invent some pretext for deferring it still. Let that pretext

be shown as founded upon some reason, and let that reason itself be made

to appear as founded on some other reason. Kings should, in the matter of

destroying their foes, ever resemble razors in every particular; unpitying

as these are sharp, hiding their intents as these are concealed in their

leathern cases, striking when the opportunity cometh as these are used on

proper occasions, sweeping off their foes with all their allies and

dependants as these shave the head or the chin without leaving a single

hair. O supporter of the dignity of the Kurus, bearing thyself towards the

Pandavas and others also as policy dictateth, act in such a way that thou

mayest not have to grieve in future. Well do I know that thou art endued

with every blessing, and possessed of every mark of good fortune.

Therefore, O king, protect thyself from the sons of Pandu! O king, the

sons of Pandu are stronger than their cousins (thy sons); therefore, O

chastiser of foes, I tell thee plainly what thou shouldst do. Listen to it,

O king, with thy children, and having listened to it, exert yourselves (to

do the needful). O king, act in such a way that there may not be any fear

for thee from the Pandavas. Indeed, adopt such measures consonant with the

science of policy that thou mayest not have to grieve in the future.'

"Vaisampayana continued, 'Having delivered himself thus Kanika returned to

his abode, while the Kuru king Dhritarashtra became pensive and

melancholy."

SECTION CXLIII

(Jatugriha Parva)

"Vaisampayana said, 'Then the son of Suvala (Sakuni), king Duryodhana,

Duhsasana and Karna, in consultation with one another, formed an evil

conspiracy. With the sanction of Dhritarashtra, the king of the Kurus,

they resolved to burn to death Kunti and her (five) sons. But that wise

Vidura, capable of reading the heart by external signs, ascertained the

intention of these wicked persons by observing their countenances alone.

Then the sinless Vidura, of soul enlightened by true knowledge, and

devoted to the good of the Pandavas, came to the conclusion that Kunti

with her children should fly away from her foes. And providing for that

purpose a boat strong enough to withstand both wind and wave, he addressed

Kunti and said, 'This Dhritarashtra hath been born for destroying the fame

and offspring of the (Kuru) race. Of wicked soul, he is about to cast off

eternal virtue. O blessed one, I have kept ready on the stream a boat

capable of withstanding both wind and wave. Escape by it with thy children

from the net that death hath spread around you.'

"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was

deeply grieved, and with her children, O bull of Bharata's race, stepped

into the boat and went over the Ganges. Then leaving the boat according to

the advice of Vidura, the Pandavas took with them the wealth that had been

given to them (while at Varanavata) by their enemies and safely entered

the deep woods. In the house of lac, however, that had been prepared for

the destruction of the Pandavas, an innocent Nishada woman who had come

there for some purpose, was, with her children burnt to death. And that

worst of Mlechchhas, the wretched Purochana (who was the architect

employed in building the house of lac) was also burnt in the conflagration.

And thus were the sons of Dhirtarashtra with their counsellors deceived in

their expectations. And thus also were the illustrious Pandavas, by the

advice of Vidura, saved with their mother. But the people (of Varanavata)

knew not of their safety. And the citizens of Varanavata, seeing the house

of lac consumed (and believing the Pandavas to have been burnt to death)

became exceedingly sorry. And they sent messengers unto king Dhritarashtra

to represent everything that had happened. And they said to the monarch,

'Thy great end hath been achieved! Thou hast at last burnt the Pandavas to

death! Thy desire fulfilled, enjoy with thy children. O king of the Kurus,

the kingdom.' Hearing this, Dhritarashtra with his children, made a show

of grief, and along with his relatives, including Kshattri (Vidura) and

Bhishma the foremost of the Kurus, performed the last honours of the

Pandavas.'

"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this

history of the burning of the house of lac and the escape of the Pandavas

there from. That was a cruel act of theirs (the Kurus), acting under the

counsels of the wicked (Kanika). Recite the history to me of all that

happened. I am burning with curiosity to hear it.'

"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as

I recite the (history of the) burning of the house of lac and the escape

of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass

(everybody) in strength and Arjuna highly accomplished in arms became

pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the son

of Suvala, endeavoured by various means to compass the death of the

Pandavas. The Pandavas too counteracted all those contrivances one after

another, and in obedience to the counsels of Vidura, never spoke of them

afterwards. Then the citizens, beholding the son of Pandu possessed of

accomplishments, began, O Bharata, to speak of them in all places of

public resort. And assembled in courtyards and other places of gathering,

they talked of the eldest son of Pandu (Yudhishthira) as possessed of the

qualifications for ruling the kingdom. And they said, 'Dhritarashtra,

though possessed of the eye of knowledge, having been (born) blind, had

not obtained the kingdom before. How can he (therefore) become king now?

Then Bhishma, the son of Santanu, of rigid vows and devoted to truth,

having formerly relinquished the sovereignty would never accept it now. We

shall, therefore, now install (on the throne) with proper ceremonies the

eldest of the Pandavas endued with youth, accomplished in battle, versed

in the Vedas, and truthful and kind. Worshipping Bhishma, the son of

Santanu and Dhritarashtra conversant with the rules of morality, he will

certainly maintain the former and the latter with his children in every

kind of enjoyment.'

"The wretched Duryodhana, hearing these words of the parting partisans of

Yudhishthira, became very much distressed. Deeply afflicted, the wicked

prince could not put up with those speeches. Inflamed with jealousy, he

went unto Dhritarashtra, and finding him alone he saluted him with

reverence and distressed at (the sight of) the partiality of the citizens

for Yudhishthira, he addressed the monarch and said, 'O father, I have

heard the parting citizens utter words of ill omen. Passing thee by, and

Bhishma too, they desire the son of Pandu to be their king. Bhishma will

sanction this, for he will not rule the kingdom. It seems, therefore, that

the citizens are endeavouring to inflict a great injury on us. Pandu

obtained of old the ancestral kingdom by virtue of his own accomplishments,

but thou, from blindness, didst not obtain the kingdom, though fully

qualified to have it. If Pandu's son now obtaineth the kingdom as his

inheritance from Pandu, his son will obtain it after him and that son's

son also, and so on will it descend in Pandu's line. In that case, O king

of the world, ourselves with our children, excluded from the royal line,

shall certainly be disregarded by all men. Therefore, O monarch, adopt

such counsels that we may not suffer perpetual distress, becoming

dependent on others for our food. O king, if thou hadst obtained the

sovereignty before, we would certainly have succeeded to it, however much

the people might be unfavourable to us.'"

SECTION CXLIV

(Jatugriha Parva continued)

"Vaisampayana continued, "King Dhritarashtra whose knowledge only was his

eyes, on hearing these words of his son and recollecting everything that

Kanika had, said unto him, became afflicted with sorrow, and his mind also

thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the son

of Suvala, and Duhsasana as their fourth, held a consultation together.

Prince Duryodhana said unto Dhritarashtra, 'Send, O father, by some clever

contrivance, the Pandavas to the town of Varanavata. We shall then have no

fear of them.' Dhritarashtra, on hearing these words uttered by his son,

reflected for a moment and replied unto Duryodhana, saying, 'Pandu, ever

devoted to virtue, always behaved dutifully towards all his relatives but

particularly towards me. He cared very little for the enjoyments of the

world, but devotedly gave everything unto me, even the kingdom. His son is

as much devoted to virtue as he, and is possessed of every accomplishment.

Of world-wide fame, he is again the favourite of the people. He is

possessed of allies; how can we by force exile him from his ancestral

kingdom? The counsellors and soldiers (of the state) and their sons and

grandsons have all been cherished and maintained by Pandu. Thus benefited

of old by Pandu, shall not, O child, the citizens slay us with all our

friends and relatives now on account of Yudhishthira?'

"Duryodhana replied, 'What thou sayest, O father, is perfectly true. But

in view of the evil that is looming on the future as regards thyself, if

we conciliate the people with wealth and honours, they would assuredly

side with us for these proofs of our power. The treasury and the ministers

of state, O king, are at this moment under our control. Therefore, it

behoveth thee now to banish, by some gentle means, the Pandavas to the

town of Varanavata; O king, when the sovereignty shall have been vested in

me, then, O Bharata, may Kunti with her children come back from that

place.'

"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing

in my mind. But from its sinfulness I have never given expression to it.

Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever

sanction the exile of the Pandavas. In their eyes, O dear son, amongst the

Kurus ourselves and the Pandavas are equal. Those wise and virtuous

persons will make no difference between us. If therefore, we behave so

towards the Pandavas, shall we not, O son, deserve death at the hands of

the Kurus, of these illustrious personages, and of the whole world?'

"Duryodhana answered, 'Bhishma hath no excess of affection for either side,

and will, therefore, be neutral (in case of dispute). The son of Drona

(Aswatthaman) is on my side. There is no doubt that where the son is,

there the father will be. Kripa, the son of Saradwat, must be on the side

on which Drona and Aswatthaman are. He will never abandon Drona and his

sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for his

means of life, though he is secretly with the foe. If he sides the

Pandavas, he alone can do us no injury, Therefore, exile thou the Pandavas

to Varanavata without any fear. And take such steps that they may go

thither this very day. By this act, O father, extinguish the grief that

consumeth me like a blazing fire, that robbeth me of sleep, and that

pierces my heart even like a terrible dart.'"

SECTION CXLV

(Jatugriha Parva continued)

"Vaisampayana said, 'Then prince Duryodhana, along with his brothers

began to gradually win over the people to his side by grants of wealth

and honours. Meanwhile, some clever councillors, instructed by

Dhritarashtra, one day began to describe (in court) the town of

Varanavata as a charming place. And they said, The festival of Pasupati

(Siva) hath commenced in the town of Varanavata. The concourse of people

is great and the procession is the most delightful of all ever witnessed

on earth. Decked with every ornament, it charmed the hearts of all

spectators.' Thus did those councillors, instructed by Dhritarashtra,

speak of Varanavata, and whilst they were so speaking, the Pandavas, O

king, felt the desire of going to that delightful town. And when the

king (Dhritarashtra) ascertained that the curiosity of the Pandavas had

been awakened, the son of Ambika addressed them, saying, 'These men of

mine often speak of Varanavata as the most delightful town in the world.

If therefore, ye children, ye desire to witness that festival, go to

Varanavata with your followers and friends and enjoy yourselves there

like the celestials. And give ye away pearls and gems unto the Brahmanas

and the musicians (that may be assembled there). And sporting there for

some time as ye please like the resplendent celestials and enjoying as

much pleasure as ye like, return ye to Hastinapura again.'

"Vaisampayana continued, 'Yudhishthira, fully understanding the motives of

Dhritarashtra and considering that he himself was weak and friendless,

replied unto the king, saying, 'So be it.' Then addressing Bhishma, the

son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta,

Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas

and ascetics, and the priests and the citizens, and the illustrious

Gandhari, he said slowly and humbly, 'With our friends and followers we go

to the delightful and populous town of Varanavata at the command of

Dhritarashtra. Cheerfully give us your benedictions so that acquiring

prosperity, therewith we may not be touched by sin.' Thus addressed by the

eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced

blessings on them, saying, 'Ye sons of Pandu, let all the elements bless

you along your way and let not the slightest evil befall you.'

"The Pandavas, having performed propitiatory rites for obtaining (their

share of) the kingdom, and finishing their preparations, set out for

Varanavata.'"

SECTION CXLVI

(Jatugriha Parva continued)

"Vaisampayana said, 'The wicked Duryodhana became very pleased when the

king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's race,

Duryodhana, then, summoning his counsellor, Purochana in private, took

hold of his right hand and said, 'O Purochana, this world, so full of

wealth, is mine. But it is thine equally with me. It behoveth thee,

therefore, to protect it. I have no more trustworthy counsellor than thee

with whom to consult. Therefore, O sire, keep my counsel and exterminate

my foes by a clever device. O, do as I bid thee. The Pandavas have, by

Dhritarashtra, been sent to Varanavata, where they will, at

Dhritarashtra's command, enjoy themselves during the festivities. Do that

by which thou mayest this very day reach Varanavata in a car drawn by

swift mules. Repairing thither, cause thou to be erected a quadrangular

palace in the neighbourhood of the arsenal, rich in the materials and

furniture, and guard thou the mansion well (with prying eyes). And use

thou (in erecting that house) hemp and resin and all other inflammable

materials that are procurable. And mixing a little earth with clarified

butter and oil and fat and a large quantity of lac, make thou a plaster

for lining the walls, and scatter thou all around that house hemp and oil

and clarified butter and lac and wood in such a way that the Pandavas, or

any others, may not, even with scrutiny behold them there or conclude the

house to be an inflammable one. And having erected such mansion, cause

thou the Pandavas, after worshipping them with great reverence, to dwell

in it with Kunti and all their friends. And place thou there seats and

conveyances and beds, all of the best workmanship, for the Pandavas, so

that Dhritarashtra may have no reason to complain. Thou must also so

manage it all that none of Varanavata may know anything till the end we

have in view is accomplished. And assuring thyself that the Pandavas are

sleeping within in confidence and without fear, thou must then set fire to

that mansion beginning at the outer door. The Pandavas thereupon must be

burnt to death, but the people will say that they have been burnt in (an

accidental) conflagration of their house.'

"Saying, 'So be it' unto the Kuru prince, Purochana repaired to Varanavata

in a car drawn by fleet mules. And going thither, O king, without loss of

time, obedient to the instructions of Duryodhana, did everything that the

prince had bid him do."

SECTION CXLVII

(Jatugriha Parva continued)

"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking

thereto some fine horses endued with the speed of wind. While they were on

the point of entering their cars, they touched, in great sorrow, the feet

of Bhishma, of king Dhritarashtra, of the illustrious Drona, of Kripa, of

Vidura and of the other elders of the Kuru race. Then saluting with

reverence all the older men, and embracing their equals, receiving the

farewell of even the children, and taking leave of all the venerable

ladies in their household, and walking round them respectfully, and

bidding farewell unto all the citizens, the Pandavas, ever mindful of

their vows, set out for Varanavata. And Vidura of great wisdom and the

other bulls among the Kurus and the citizens also, from great affliction,

followed those tigers among men to some distance. And some amongst the

citizens and the country people, who followed the Pandavas, afflicted

beyond measure at beholding the sons of Pandu in such distress, began to

say aloud, 'King Dhritarashtra of wicked soul seeth no things with the

same eye. The Kuru monarch casteth not his eye on virtue. Neither the

sinless Yudhishthira, nor Bhima the foremost of mighty men, nor Dhananjaya

the (youngest) son of Kunti, will ever be guilty (of the sin of waging a

rebellious war). When these will remain quiet, how shall the illustrious

son of Madri do anything? Having inherited the kingdom from their father,

Dhritarashtra could not bear them. How is that Bhishma who suffers the

exile of the Pandavas to that wretched place, sanctions this act of great

injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of

Kuru's race both cherished us of old with fatherly care. But now that

Pandu that tiger among men, hath ascended to heaven, Dhritarashtra cannot

bear with these princes his children. We who do not sanction this exile

shall all go, leaving this excellent town and our own homes, where

Yudhishthira will go.'

"Unto those distressed citizens talking in this way, the virtuous

Yudhishthira, himself afflicted with sorrow, reflecting for a few moments

said, 'The king is our father, worthy of regard, our spiritual guide, and

our superior. To carry out with unsuspicious hearts whatever he biddeth,

is indeed, our duty. Ye are our friends. Walking round us and making us

happy by your blessings, return ye to your abodes. When the time cometh

for anything to be done for us by you, then, indeed, accomplish all that

is agreeable and beneficial to us.' Thus addressed, the citizens walked

round the Pandavas and blessed them with their blessings and returned to

their respective abodes.

"And after the citizens had ceased following the Pandavas, Vidura,

conversant with all the dictates of morality, desirous of awakening the

eldest of the Pandavas (to a sense of his dangers), addressed him in these

words. The learned Vidura, conversant with the jargon (of the Mlechchhas),

addressed the learned Yudhishthira who also was conversant with the same

jargon, in the words of the Mlechchha tongue, so as to be unintelligible

to all except Yudhishthira. He said, 'He that knoweth the schemes his foes

contrive in accordance with the dictates of political science, should,

knowing them, act in such a way as to avoid all danger. He that knoweth

that there are sharp weapons capable of cutting the body though not made

of steel, and understandeth also the means of warding them off, can never

be injured by foes. He liveth who protecteth himself by the knowledge that

neither the consumer of straw and wood nor the drier of the dew burneth

the inmates of a hole in the deep woods. The blind man seeth not his way:

the blind man hath no knowledge of direction. He that hath no firmness

never acquireth prosperity. Remembering this, be upon your guard. The man

who taketh a weapon not made of steel (i.e., an inflammable abode) given

him by his foes, can escape from fire by making his abode like unto that

of a jackal (having many outlets). By wandering a man may acquire the

knowledge of ways, and by the stars he can ascertain the direction, and he

that keepeth his five (senses) under control can never be oppressed by his

enemies.'

"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura,

that foremost of all learned men, saying, 'I have understood thee.' Then

Vidura, having instructed the Pandavas and followed them (thus far),

walked around them and bidding them farewell returned to his own abode.

When the citizens and Bhishma and Vidura had all ceased following, Kunti

approached Yudhishthira and said, 'The words that Kshattri said unto thee

in the midst of many people so indistinctly as if he did not say anything,

and thy reply also to him in similar words and voice, we have not

understood. If it is not improper for us to know them I should then like

to hear everything that had passed between him and thee.'

"Yudhishthira replied, 'The virtuous Vidura said unto me that we should

know that the mansion (for our accommodation at Varanavata) hath been

built of inflammable materials. He said unto me, 'The path of escape too

shall not be unknown to thee,'--and further,--'Those that can control

their senses can acquire the sovereignty of the whole world.'--The reply

that I gave unto Vidura was, 'I have understood thee.'

"Vaisampayana continued, 'The Pandavas set out on the eighth day of the

month of Phalguna when the star Rohini was in the ascendant, and arriving

at they beheld the town and the people.'"

SECTION CXLVIII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then all the citizens (of Varanavata) on hearing that

the son of Pandu had come, were filled with joy at the tidings, speedily

came out of Varanavata, in vehicles of various kinds numbering by

thousands, taking with them every auspicious article as directed by the

Sastras, for receiving those foremost of men. And the people of Varanavata,

approaching the sons of Kunti blessed them by uttering the Jaya and stood

surrounding them. That tiger among men, viz., the virtuous Yudhishthira

thus surrounded by them looked resplendent like him having the thunderbolt

in his hands (viz., Indra) in the midst of the celestials. And those

sinless ones, welcomed by the citizens and welcoming the citizens in

return, then entered the populous town of Varanavata decked with every

ornament. Entering the town those heroes first went, O monarch, to the

abodes of Brahmanas engaged in their proper duties. Those foremost of men

then went to the abodes of the officials of the town, and then of the

Sutas and the Vaisyas and then to those of even the Sudras, O bull of

Bharata's race, thus adored by the citizens, the Pandavas at last went

with Purochana going before them, to the palace that had been built for

them, Purochana then began to place before them food and drink and beds

and carpets, all of the first and most agreeable order. The Pandavas

attired in costly robes, continued to live there, adored by Purochana and

the people having their homes in Varanavata.

"After the Pandavas had thus lived for ten nights, Purochana spoke to them

of the mansion (he had built) called 'The Blessed Home,' but in reality

the cursed house. Then those tigers among men, attired in costly dress,

entered that mansion at the instance of Purochana like Guhyakas entering

the palace (of Siva) on the Kailasa mount. The foremost of all virtuous

men, Yudhishthira, inspecting the house, said unto Bhima that it was

really built of inflammable materials. Smelling the scent of fat mixed

with clarified butter and preparations of lac, he said unto Bhima, 'O

chastiser of foes, this house is truly built of inflammable materials!

Indeed, it is apparent that such is the case! The enemy, it is evident, by

the aid of trusted artists well-skilled in the construction of houses,

have finely built this mansion, after procuring hemp, resin, heath, straw,

and bamboos, all soaked in clarified butter. This wicked wretch, Purochana,

acting under the instruction of Duryodhana, stayeth here with the object

of burning me to death when he seeth me trustful. But, O son of Pritha,

Vidura of great intelligence, knew of this danger, and, therefore, hath

warned me of it beforehand. Knowing it all, that youngest uncle of ours,

ever wishing our good from affection hath told us that this house, so full

of danger, hath been constructed by the wretches under Duryodhana acting

in secrecy.'

"Hearing this, Bhima replied, 'If, sir, you know this house to be so

inflammable, it would then be well for us to return thither where we had

taken up our quarters first.' Yudhishthira replied, 'It seems to me that

we should rather continue to live here in seeming unsuspiciousness but all

the while with caution and our senses wide awake and seeking for some

certain means of escape. If Purochana findeth from our countenances that

we have fathomed designs, acting with haste he may suddenly burn us to

death. Indeed, Purochana careth little for obloquy or sin. The wretch

stayeth here acting under the instruction of Duryodhana. If we are burnt

to death, will our grandfather Bhishma be angry? Why will he, by showing

his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather

Bhishma and the other bull of Kuru's race, regarding indignation at such a

sinful act to be virtuous, may become wrathful. If however, from fear of

being burnt, we fly from here, Duryodhana, ambitious of sovereignty will

certainly compass our death by means of spies. While we have no rank and

power, Duryodhana hath both; while we have no friends and allies,

Duryodhana hath both; while we are without wealth, Duryodhana hath at his

command a full treasury. Will he not, therefore, certainly destroy us by

adopting adequate means? Let us, therefore, by deceiving this wretch

(Purochana) and that other wretch Duryodhana, pass our days, disguising

ourselves at times. Let us also lead a hunting life, wandering over the

earth. We shall then, if we have to escape our enemies, be familiar with

all paths. We shall also, this very day, cause a subterranean passage to

be dug in our chamber in great secrecy. If we act in this way, concealing

what we do from all, fire shall never be able to consume us. We shall live

here, actively doing everything for our safety but with such privacy that

neither Purochana nor any of the citizens of Varanavata may know what we

are after.'"

SECTION CXLIX

(Jatugriha Parva continued)

"Vaisampayana continued, 'A friend of Vidura's, well-skilled in mining,

coming unto the Pandavas, addressed them in secret, saying, 'I have been

sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell me

what I am to do for ye. From the trust he reposeth in me Vidura hath said

unto me, 'Go thou unto the Pandavas and accomplish thou their good.' What

shall I do for you? Purochana will set fire to the door of thy house on

the fourteenth night of this dark fortnight. To burn to death those tigers

among men, the Pandavas, with their mother, is the design of that wicked

wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told thee

something in the Mlechchha tongue to which thou also didst reply in same

language. I state these particulars as my credentials.' Hearing these

words, Yudhishthira, the truthful son of Kunti replied, 'O amiable one, I

now know thee as a dear and trusted friend of Vidura, true and ever

devoted to him. There is nothing that the learned Vidura doth not know. As

his, so ours art thou. Make no difference between him and us. We are as

much thine as his. O, protect us as the learned Vidura ever protecteth us.

I know that this house, so inflammable, hath been contrived for me by

Purochana at the command of Dhritarashtra's son. That wicked wretch

commanding wealth and allies pursueth us without intermission. O, save us

with a little exertion from the impending conflagration. If we are burnt

to death here, Duryodhana's most cherished desire will be satisfied. Here

is that wretch's well-furnished arsenal. This large mansion hath been

built abutting the high ramparts of the arsenal without any outlet. But

this unholy contrivance of Duryodhana was known to Vidura from the first,

and he it was who enlightened us beforehand. The danger of which Kshattri

had foreknowledge is now at our door. Save us from it without Purochana's

knowledge thereof.' On hearing these words, the miner said, 'So be it,'

and carefully beginning his work of excavation, made a large subterranean

passage. And the mouth of that passage was in the centre of that house,

and it was on a level with the floor and closed up with planks. The mouth

was so covered from fear of Purochana, that wicked wretch who kept a

constant watch at the door of the house. The Pandavas used to sleep within

their chambers with arms ready for use, while, during the day, they went a-

hunting from forest to forest. Thus, O king, they lived (in that mansion)

very guardedly, deceiving Purochana by a show of trustfulness and

contentment while in reality they were trustless and discontented. Nor did

the citizens of Varanavata know anything about these plans of the Pandavas.

In fact, none else knew of them except Vidura's friend, that good miner.'"

SECTION CL

(Jatugriha Parva continued)

"Vaisampayana said, 'Seeing the Pandavas living there cheerfully and

without suspicion for a full year, Purochana became exceedingly glad. And

beholding Purochana so very glad, Yudhishthira, the virtuous son of Kunti,

addressing Bhima and Arjuna and the twins (Nakula and Sahadeva) said, 'The

cruel-hearted wretch hath been well-deceived. I think the time is come for

our escape. Setting fire to the arsenal and burning Purochana to death and

letting his body lie here, let us, six persons, fly hence unobserved by

all!'

"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king,

Kunti fed on a certain night a large number of Brahmanas. There came also

a number of ladies who while eating and drinking, enjoyed there as they

pleased, and with Kunti's leave returned to their respective homes.

Desirous of obtaining food, there came, as though impelled by fate, to

that feast, in course of her wanderings, a Nishada woman, the mother of

five children, accompanied by all her sons. O king, she, and her children,

intoxicated with the wine they drank, became incapable. Deprived of

consciousness and more dead than alive, she with all her sons lay down in

that mansion to sleep. Then when all the inmates of the house lay down to

sleep, there began to blow a violent wind in the night. Bhima then set

fire to the house just where Purochana was sleeping. Then the son of Pandu

set fire to the door of that house of lac. Then he set fire to the mansion

in several parts all around. Then when the sons of Pandu were satisfied

that the house had caught fire in several parts those chastisers of foes

with their mother, entered the subterranean passage without losing any

time. Then the heat and the roar of the fire became intense and awakened

the townspeople. Beholding the house in flames, the citizens with

sorrowful faces began to say, 'The wretch (Purochana) of wicked soul had

under the instruction of Duryodhana built his house for the destruction of

his employer's relatives. He indeed hath set fire to it. O, fie on

Dhritarashtra's heart which is so partial. He hath burnt to death, as if

he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-

souled (Purochana) who hath burnt those best of men, the innocent and

unsuspicious princes, hath himself been burnt to death as fate would have

it.'

"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the

fate of the Pandavas), and waited there for the whole night surrounding

that house. The Pandavas, however, accompanied by their mother coming out

of the subterranean passage, fled in haste unnoticed. But those chastisers

of foes, for sleepiness and fear, could not with their mother proceed in

haste. But, O monarch, Bhimasena, endued with terrible prowess and

swiftness of motion took upon his body all his brothers and mother and

began to push through the darkness. Placing his mother on his shoulder,

the twins on his sides, and Yudhishthira and Arjuna on both his arms,

Vrikodara of great energy and strength and endued with the speed of the

wind, commenced his march, breaking the trees with his breast and pressing

deep the earth with his stamp.'"

SECTION CLI

(Jatugriha Parva continued)

"Vaisampayana said, 'About this time, the learned Vidura had sent into

those woods a man of pure character and much trusted by him. This person

going to where he had been directed, saw the Pandavas with their mother in

the forest employed in a certain place in measuring the depth of a river.

The design that the wicked Duryodhana had formed had been, through his

spies, known to Vidura of great intelligence, and, therefore, he had sent

that prudent person unto the Pandavas. Sent by Vidura unto them, he showed

the Pandavas on the sacred banks of the Ganga a boat with engines and

flags, constructed by trusted artificers and capable of withstanding wind

and wave and endued with the speed of the tempest or of thought. He then

addressed the Pandavas in these words to show that he had really been sent

by Vidura, 'O Yudhishthira,' he said, 'listen to these words the learned

Vidura had said (unto thee) as a proof of the fact that I come from him.

Neither the consumer of straw and the wood nor the drier of dew ever

burneth the inmates of a hole in the forest. He escapeth from death who

protecteth himself knowing this, etc. By these credentials know me to be

the person who has been truly sent by Vidura and to be also his trusted

agent. Vidura, conversant with everything, hath again said, 'O son of

Kunti, thou shalt surely defeat in battle Karna, and Duryodhana with his

brothers, and Sakuni.' This boat is ready on the waters, and it will glide

pleasantly thereon, and shall certainly bear you all from these regions!'

"Then beholding those foremost of men with their mother pensive and sad he

caused them to go into the boat that was on the Ganga, and accompanied

them himself. Addressing them again, he said, 'Vidura having smelt your

heads and embraced you (mentally), hath said again that in commencing your

auspicious journey and going alone you should never be careless.'

"Saying these words unto those heroic princes, the person sent by Vidura

took those bulls among men over to the other side of the Ganga in his boat.

And having taken them over the water and seen them all safe on the

opposite bank, he uttered the word 'Jaya' (victory) to their success and

then left them and returned to the place whence he had come.

"The illustrious Pandavas also sending through that person some message to

Vidura, began, after having crossed the Ganga, to proceed with haste and

in great secrecy.'"

SECTION CLII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then, when the night had passed away, a large

concourse of the townspeople came there in haste to see the sons of Pandu.

After extinguishing the fire, they saw that the house just burnt down had

been built of lac in materials and that (Duryodhana's) counsellor

Purochana had been burnt to death. And the people began to bewail aloud

saying, 'Indeed, this had been contrived by the sinful Duryodhana for the

destruction of the Pandavas. There is little doubt that Duryodhana hath,

with Dhritarashtra's knowledge, burnt to death the heirs of Pandu, else

the prince would have been prevented by his father. There is little doubt

that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and

other Kauravas have not, any of them, followed the dictates of duty. Let

us now send to Dhritarashtra to say, 'Thy great desire hath been achieved!

Thou hast burnt to death the Pandavas!'

"They then began to extinguish the members to obtain some trace of the

Pandavas, and they saw the innocent Nishada woman with her five sons burnt

to death. Then the miner sent by Vidura, while removing the ashes, covered

the hole he had dug with those ashes in such a way that it remained

unnoticed by all who had gone there.

"The citizens then sent to Dhritarashtra to inform him that the Pandavas

along with (Duryodhana's) counsellor Purochana had been burnt to death.

King Dhritarashtra, on hearing the evil news of the death of the Pandavas,

wept in great sorrow. And he said, 'King Pandu, my brother of great fame,

hath, indeed, died today when those heroic sons of his together with their

mother have been burnt to death. Ye men, repair quickly to Varanavata and

cause the funeral rites to be performed of those heroes and of the

daughter of Kuntiraj! Let also the bones of the deceased be sanctified

with the usual rites, and let all the beneficial and great acts (usual on

such occasions) be performed. Let the friends and relatives of those that

have been burnt to death repair thither. Let also all other beneficial

acts that ought, under the circumstances, to be performed by us for the

Pandavas and Kunti be accomplished by wealth.'

"Having said this, Dhritarashtra, the son of Ambika, surrounded by his

relatives, offered oblations of water to the sons of Pandu. And all of

them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O

Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud, 'Oh,

Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh, Kunti!'--

Thus did they sorrow for the Pandavas and offer oblations of water unto

them. The citizens also wept for the Pandavas but Vidura did not weep much,

because he knew the truth.

"Meanwhile the Pandavas endued with great strength with their mother

forming a company of six going out of the town of Varanavata arrived at

the banks of the Ganga. They then speedily reached the opposite bank aided

by the strength of the boatmen's arms, the rapidity of the river's current,

and a favourable wind. Leaving the boat, they proceeded in the southern

direction finding their way in the dark by the light of the stars. After

much suffering they at last reached, O king, a dense forest. They were

then tired and thirsty; sleep was closing their eyes every moment. Then

Yudhishthira, addressing Bhima endued with great energy, said, 'What can

be more painful than this? We are now in the deep woods. We know not which

side is which, nor can we proceed much further. We do not know whether

that wretch Purochana hath or hath not been burnt to death. How shall we

escape from these dangers unseen by others? O Bharata, taking us on

thyself, proceed thou as before. Thou alone amongst us art strong and

swift as the wind.'

"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up

on his body Kunti and his brothers, began to proceed with great

celerity."

SECTION CLIII

(Jatugriha Parva continued)

"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with

its trees and their branches seemed to tremble, in consequence of their

clash with his breast. The motion of his thighs raised a wind like unto

that which blows during the months of Jyaishtha and Ashadha (May and June).

And the mighty Bhima proceeded, making a path for himself, but treading

down the trees and creepers before him. In fact, he broke (by the pressure

of his body) the large trees and plants, with their flowers and fruits,

standing on his way. Even so passeth through the woods breaking down

mighty trees, the leader of a herd of elephants, of the age of sixty years,

angry and endued with excess of energy, during the season of rut when the

liquid juice trickle down the three parts of his body. Indeed, so great

was the force with which Bhima endued with the speed of Garuda or of Marut

(the god of wind), proceeded that the Pandavas seemed to faint in

consequence. Frequently swimming across streams difficult of being crossed,

the Pandavas disguised themselves on their way from fear of the sons of

Dhritarashtra. And Bhima carried on his shoulder his illustrious mother of

delicate sensibilities along the uneven banks of rivers. Towards the

evening, O bull of Bharata's race, Bhima (bearing his brothers and mother

on his back) reached a terrible forest where fruits and roots and water

were scarce and which resounded with the terrible cries of birds and

beasts. The twilight deepened the cries of birds and beasts became fiercer,

darkness shrouded everything from the view and untimely winds began to

blow that broke and laid low many a tree large and small and many creepers

with dry leaves and fruits. The Kaurava princes, afflicted with fatigue

and thirst, and heavy with sleep, were unable to proceed further. They

then all sat down in that forest without food and drink. Then Kunti,

smitten with thirst, said unto her sons, 'I am the mother of the five

Pandavas and am now in their midst. Yet I am burning with thirst!' Kunti

repeatedly said this unto her sons. Hearing these words, Bhima's heart,

from affection for his mother, was warmed by compassion and he resolved to

go (along as before). Then Bhima, proceeding through that terrible and

extensive forest without a living soul, saw a beautiful banian tree with

widespreading branches. Setting down there his brothers and mother, O bull

of Bharata's race, he said unto them, 'Rest you here, while I go in quest

of water. I hear the sweet cries of aquatic fowls. I think there must be a

large pool here.' Commanded, O Bharata, by his elder brother who said unto

him, 'Go', Bhima proceeded in the direction whence the cries of those

aquatic fowls were coming. And, O bull of Bharata's race, he soon came

upon a lake and bathed and slaked his thirst. And affectionate unto his

brothers, he brought for them, O Bharata, water by soaking his upper

garments. Hastily retracing his way over those four miles he came unto

where his mother was and beholding her he was afflicted with sorrow and

began to sigh like a snake. Distressed with grief at seeing his mother and

brothers asleep on the bare ground, Vrikodara began to weep, 'Oh, wretch

that I am, who behold my brothers asleep on the bare ground, what can

befall me more painful than this? Alas, they who formerly at Varanavata

could not sleep on the softest and costliest beds are now asleep on the

bare ground! Oh, what more painful sight shall I ever behold than that of

Kunti--the sister of Vasudeva, that grinder of hostile hosts--the daughter

of Kuntiraja,--herself decked with every auspicious mark, the daughter-in-

law of Vichitravirya,--the wife of the illustrious Pandu,--the mother of

us (five brothers),--resplendent as the filaments of the lotus and

delicate and tender and fit to sleep on the costliest bed--thus asleep, as

she should never be, on the bare ground! Oh, she who hath brought forth

these sons by Dharma and Indra and Maruta--she who hath ever slept within

palaces--now sleepeth, fatigued, on the bare ground! What more painful

sight shall ever be beheld by me than that of these tigers among men (my

brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who

deserveth the sovereignty of the three worlds, sleepeth, fatigued, like an

ordinary man, on the bare ground! This Arjuna of the darkish hue of blue

clouds, and unequalled amongst men sleepeth on the ground like an ordinary

person! Oh, what can be more painful than this? Oh the twins, who in

beauty are like the twin Aswins amongst the celestials, are asleep like

ordinary mortals on the bare ground! He who hath no jealous evil-minded

relatives, liveth in happiness in this world like a single tree in a

village. The tree that standeth single in a village with its leaves and

fruits, from absence of other of the same species, becometh sacred and is

worshipped and venerated by all. They again that have many relatives who,

however, are all heroic and virtuous, live happily in the world without

sorrow of any kind. Themselves powerful and growing in prosperity and

always gladdening their friends and relatives, they live, depending on

each other, like tall trees growing in the same forest. We, however, have

been forced in exile by the wicked Dhritarashtra and his sons having

escaped with difficulty, from sheer good fortune, a fiery death. Having

escaped from that fire, we are now resting in the shade of this tree.

Having already suffered so much, where now are we to go? Ye sons of

Dhritarashtra of little foresight, ye wicked fellows, enjoy your temporary

success. The gods are certainly auspicious to you. But ye wicked wretches,

ye are alive yet, only because Yudhishthira doth not command me to take

your lives. Else this very day, filled with wrath, I would send thee, (O

Duryodhana), to the of Yama (Pluto) with thy children and friends and

brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do,

for, ye sinful wretches, the virtuous king Yudhishthira, the eldest of the

Pandavas, is not yet angry with you?'

"Having said this, Bhima of mighty arms, fired with wrath, began to

squeeze his palms, sighing deeply in affliction. Excited again with wrath

like an extinguished fire blazing up all on a sudden, Vrikodara once more

beheld his brothers sleeping on the ground like ordinary persons sleeping

in trustfulness. And Bhima said unto himself, 'I think there is some town

not far off from this forest. These all are asleep, so I will sit awake.

And this will slake their thirst after they rise refreshed from sleep.'

Saying this, Bhima sat there awake, keeping watch over his sleeping mother

and brothers.'"

SECTION CLIV

(Hidimva-vadha Parva)

"Vaisampayana said, 'Not far from the place where the Pandavas were asleep,

a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of great

energy and prowess, he was a cruel cannibal of visage that was grim in

consequence of his sharp and long teeth. He was now hungry and longing for

human flesh. Of long shanks and a large belly, his locks and beard were

both red in hue. His shoulders were broad like the neck of a tree; his

ears were like unto arrows, and his features were frightful. Of red eyes

and grim visage, the monster beheld, while casting his glances around, the

sons of Pandu sleeping in those woods. He was then hungry and longing for

human flesh. Shaking his dry and grizzly locks and scratching them with

his fingers pointed upwards, the large-mouthed cannibal repeatedly looked

at the sleeping sons of Pandu yawning wistfully at times. Of huge body and

great strength, of complexion like the colour of a mass of clouds, of

teeth long and sharp-pointed and face emitting a sort of lustre, he was

ever pleased with human flesh. And scenting the odour of man, he addressed

his sister, saying, 'O sister, it is after a long time that such agreeable

food hath approached me! My mouth waters at the anticipated relish of such

food. My eight teeth, so sharp-pointed and incapable of being resisted by

any substance, I shall, today, after a long time, put into the most

delicious flesh. Attacking the human throat and even opening the veins, I

shall (today) drink a plentiful quantity of human blood, hot and fresh and

frothy. Go and ascertain who these are, lying asleep in these woods. The

strong scent of man pleaseth my nostrils. Slaughtering all these men,

bring them unto me. They sleep within my territory. Thou needest have no

fear from them. Do my bidding soon, for we shall then together eat their

flesh, tearing off their bodies at pleasure. And after feasting to our

fill on human flesh we shall then dance together to various measures!'

"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal,

at the command of her brother, went, O bull of Bharata's race, to the spot

where the Pandavas were. And on going there, she beheld the Pandavas

asleep with their mother and the invincible Bhimasena sitting awake. And

beholding Bhimasena unrivalled on earth for beauty and like unto a

vigorous Sala tree, the Rakshasa woman immediately fell in love with him,

and she said to herself, 'This person of hue like heated gold and of

mighty arms, of broad shoulders as the lion, and so resplendent, of neck

marked with three lines like a conch-shell and eyes like lotus-petals, is

worthy of being my husband. I shall not obey the cruel mandate of my

brother. A woman's love for her husband is stronger than her affection for

her brother. If I slay him, my brother's gratification as well as mine

will only be momentary. But if I slay him not, I can enjoy with him for

ever and ever.' Thus saying, the Rakshasa woman, capable of assuming form

at will, assumed an excellent human form and began to advance with slow

steps towards Bhima of mighty arms. Decked with celestial ornaments she

advanced with smiles on her lips and a modest gait, and addressing Bhima

said, 'O bull among men, whence hast thou come here and who art thou? Who,

besides, are these persons of celestial beauty sleeping here? Who also, O

sinless one, is this lady of transcendent beauty sleeping so trustfully in

these woods as if she were lying in her own chamber? Dost thou not know

that this forest is the abode of a Rakshasa. Truly do I say, here liveth

the wicked Rakshasa called Hidimva. Ye beings of celestial beauty, I have

been sent hither even by that Rakshasa--my brother--with the cruel intent

of killing you for his food. But I tell thee truly that beholding thee

resplendent as a celestial, I would have none else for my husband save

thee! Thou who art acquainted with all duties, knowing this, do unto me

what is proper. My heart as well as my body hath been pierced by (the

shafts of) Kama (Cupid). O, as I am desirous of obtaining thee, make me

thine. O thou of mighty arms, I will rescue thee from the Rakshasa who

eateth human flesh. O sinless one, be thou my husband. We shall then live

on the breasts of mountains inaccessible to ordinary mortals. I can range

the air and I do so at pleasure. Thou mayest enjoy great felicity with me

in those regions.'

"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can,

like a Muni having all his passions under control, abandon his sleeping

mother and elder and younger brothers? What man like me would go to

gratify his lust, leaving his sleeping mother and brothers as food for a

Rakshasa?'

"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you all

that is agreeable to thee! I shall certainly rescue you all from my

cannibal brother.'

"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked

brother, awaken my brothers and mother sleeping comfortably in the woods.

O timid one, Rakshasas are never able to bear the prowess of my arms. And,

O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas are able

to bear my might. O amiable one, thou mayst stay or go as thou likest, or

mayst even send thy cannibal brother, O thou of delicate shape. I care

not.'"

SECTION CLV

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his

sister returned not soon enough, alighted from the tree, proceeded quickly

to the spot where the Pandavas were. Of red eyes and strong arms and the

arms and the hair of his head standing erect, of large open mouth and body

like unto a mass of dark clouds, teeth long and sharp-pointed, he was

terrible to behold. And Hidimva, beholding her brother of frightful visage

alight from the tree, became very much alarmed, and addressing Bhima said,

'The wicked cannibal is coming hither in wrath. I entreat thee, do with

thy brothers, as I bid thee. O thou of great courage, as I am endued with

the powers of a Rakshasa, I am capable of going whithersoever I like.

Mount ye on my hips, I will carry you all through the skies. And, O

chastiser of foes, awaken these and thy mother sleeping in comfort. Taking

them all on my body, I will convey you through the skies.'

"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that

as long as I am here, there is no Rakshasa capable of injuring any of

these, O thou of slender waist. I will slay this (cannibal) before thy

very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist

of mine, nor can all the Rakshasas together bear the strength of my arms.

Behold these strong arms of mine, each like unto the trunk of an elephant.

Behold also these thighs of mine like unto iron maces, and this broad and

adamantine chest. O beautiful one, thou shall today behold my prowess like

unto that of Indra. O thou of fair hips, hate me not, thinking that I am a

man.'

"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a

celestial, I do not certainly hold thee in contempt. But I have seen the

prowess that Rakshasas exert upon men.'

"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating

human flesh heard these words of Bhima who had been talking in that way.

And Hidimva beheld his sister disguised in human form, her head decked

with garlands of flowers and her face like the full moon and her eyebrows

and nose and eyes and ringlets all of the handsomest description, and her

nails and complexion of the most delicate hue, and herself wearing every

kind of ornament and attired in fine transparent robes. The cannibal,

beholding her in that charming human form, suspected that she was desirous

of carnal intercourse and became indignant. And, O best of the Kurus,

becoming angry with his sister, the Rakshasa dilated his eyes and

addressing her said, 'What senseless creature wishes to throw obstacles in

my path now that I am so hungry? Hast thou become so senseless, O Hidimva,

that thou fearest not my wrath? Fie on thee, thou unchaste woman! Thou art

even now desirous of carnal intercourse and solicitous of doing me an

injury. Thou art ready to sacrifice the good name and honour of all the

Rakshasas, thy ancestors! Those with whose aid thou wouldst do me this

great injury, I will, even now, slay along with thee.' Addressing his

sister thus, Hidimva, with eyes red with anger and teeth pressing against

teeth, ran at her to kill her then and there. But beholding him rush at

his sister, Bhima, that foremost of smiter, endued with great energy,

rebuked him and said, 'Stop--Stop!'"

"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with his

sister, smiled (in derision), and said, addressing him, 'O Hidimva, what

need is there for thee to awaken these persons sleeping so comfortably? O

wicked cannibal, approach me first without loss of time. Smite me first,--

it behoveth thee not to kill a woman, especially when she hath been sinned

against instead of sinning. This girl is scarcely responsible for her act

in desiring intercourse with me. She hath, in this, been moved by the

deity of desire that pervadeth every living form. Thou wicked wretch and

the most infamous of Rakshasas, thy sister came here at thy command.

Beholding my person, she desireth me. In that the timid girl doth no

injury to thee. It is the deity of desire that hath offended. It behoveth

thee not to injure her for this offence. O wicked wretch, thou shalt not

slay a woman when I am here. Come with me, O cannibal, and fight with

myself singly. Singly shall I send thee today to the abode of Yama (Pluto).

O Rakshasa, let thy head today, pressed by my might, be pounded to pieces,

as though pressed by the tread of a mighty elephant. When thou art slain

by me on the field of battle, let herons and hawks and jackals tear in

glee thy limbs today on the ground. In a moment I shall today make this

forest destitute of Rakshasas,--this forest that had so long been ruled by

thee, devourer of human beings! Thy sister, O Rakshasa, shall today behold

thyself, huge though thou art like a mountain, like a huge elephant

repeatedly dragged by a lion. O worst of Rakshasas, thyself slain by me,

men ranging these woods will henceforth do so safely and without fear.'

"Hearing these words, Hidimva said, 'What need is there, O man, for this

thy vaunt and this thy boast? Accomplish all this first, and then mayst

thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be

strong and endued with prowess, so thou shalt rightly estimate thy

strength today in thy encounter with me. Until that, I will not slay these

(thy brothers). Let them sleep comfortably. But I will, as thou art a fool

and the utterer of evil speeches, slay thee first. After drinking thy

blood, I will slay these also, and then last of all, this (sister of mine)

that hath done me an injury.'

"Vaisampayana continued, 'Saying this, the cannibal, extending his arms

ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of

terrible prowess quickly seized, as though in sport, with great force, the

extended arms of the Rakshasa who had rushed at him. Then seizing the

struggling Rakshasa with violence, Bhima dragged him from that spot full

thirty-two cubits like a lion dragging a little animal. Then the Rakshasa,

thus made to feel the weight of Bhima's strength, became very angry and

clasping the Pandava, sent forth a terrible yell. The mighty Bhima then

dragged with force the Rakshasa to a greater distance, lest his yells

should awaken his brothers sleeping in comfort. Clasping and dragging each

other with great force, both Hidimva and Bhimasena put forth their prowess.

Fighting like two full-grown elephants mad with rage, they then began to

break down the trees and tear the creepers that grew around. And at those

sounds, those tigers among men (the sleeping Pandavas) woke up with their

mother, and saw Hidimva sitting before them.'"

SECTION CLVI

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Roused from sleep, those tigers among men, with their

mother, beholding the extraordinary beauty of Hidimva, were filled with

wonder. And Kunti, gazing at her with wonder at her beauty, addressed her

sweetly and gave her every assurance. She asked, 'O thou of the splendour

of a daughter of the celestials, whose art thou and who art thou? O thou

of the fairest complexion, on what business hast thou come hither and

whence hast thou come? If thou art the deity of these woods or an Apsara,

tell me all regarding thyself and also why thou stayest here?' Thereupon

Hidimva replied, 'This extensive forest that thou seest, of the hue of

blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome

lady, know me as the sister of that chief of the Rakshasa. Revered dame, I

had been sent by that brother of mine to kill thee with all thy children.

But on arriving here at the command of that cruel brother of mine, I

beheld thy mighty son. Then, O blessed lady, I was brought under the

control of thy son by the deity of love who pervadeth the nature of every

being, and I then (mentally) chose that mighty son of thine as my husband.

I tried my best to convey you hence, but I could not (because of thy son's

opposition). Then the cannibal, seeing my delay, came hither to kill all

these thy children. But he hath been dragged hence with force by that

mighty and intelligent son of thine--my husband. Behold now that couple--

man and Rakshasa--both endued with great strength and prowess, engaged in

combat, grinding each other and filling the whole region with their

shouts.'

"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira

suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy

and they beheld Bhima and the Rakshasa already engaged in fight, eager to

overcome each other and dragging each other with great force, like two

lions endued with great might. The dust raised by their feet in

consequence of that encounter looked like the smoke of a forest-

conflagration. Covered with that dust their huge bodies resembled two tall

cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in

the fight by the Rakshasa, slowly, said with smiles on his lips, 'Fear not,

O Bhima of mighty arms! We (had been asleep and therefore) knew not that

thou wast engaged with a terrible Rakshasa and tired in fight. Here do I

stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva

protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O

brother, like a stranger. Fear not for the result. Having come within the

reach of my arms, he shall not escape with life.' Then Arjuna said, 'What

need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of

enemies, we are to go hence, and cannot stay here longer. The east is

reddening, the morning twilight is about to set in. The Rakshasa became

stronger by break of day, therefore, hasten, O Bhima! Play not (with thy

victim), but slay the terrible Rakshasa soon. During the two twilights

Rakshasas always put forth their powers of deception. Use all the strength

of thy arms.'

"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with

anger, summoned the might that Vayu (his father) puts forth at the time of

the universal dissolution. And filled with rage, he quickly raised high in

the air the Rakshasa's body, blue as the clouds of heaven, and whirled it

a hundred times. Then addressing the cannibal, Bhima said, 'O Rakshasa,

thy intelligence was given thee in vain, and in vain hast thou grown and

thriven on unsanctified flesh. Thou deservest, therefore, an unholy death

and I shall reduce thee today to nothing. I shall make this forest blessed

today, like one without prickly plants. And, O Rakshasa, thou shalt no

longer slay human beings for thy food.' Arjuna at this juncture, said, 'O

Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa

in combat, let me render thee help, else, slay him thyself without loss of

time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and

hast almost finished the affair. Well dost thou deserve rest.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired

with rage and dashing the Rakshasa on the ground with all his might slew

him as if he were an animal. The Rakshasa, while dying, sent forth a

terrible yell that filled the whole forest, and was deep as the sound of a

wet drum. Then the mighty Bhima, holding the body with his hands, bent it

double, and breaking it in the middle, greatly gratified his brothers.

Beholding Hidimva slain, they became exceedingly glad and lost no time in

offering their congratulations to Bhima, that chastiser of all foes. Then

Arjuna worshipping the illustrious Bhima of terrible prowess, addressed

him again and said, 'Revered senior, I think there is a town not far off

from this forest. Blest be thou, let us go hence soon, so that Duryodhana

may not trace us.'

"Then all those mighty car-warriors, those tigers among men, saying, 'So

be it,' proceeded along with their mother, followed by Hidimva, the

Rakshasa woman.'"

SECTION CLVII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed

her, saying, 'Rakshasas revenge themselves on their enemies by adopting

deceptions that are incapable of being penetrated. Therefore, O Hidimva,

go thou the way on which thy brother hath gone.' Then Yudhishthira

beholding Bhima in rage, said, 'O Bhima, O tiger among men, however

enraged, do not slay a woman. O Pandava, the observance of virtue is a

higher duty than the protection of life. Hidimva, who had come with the

object of slaying us, thou hast already slain. This woman is the sister of

that Rakshasa, what can she do to us even if she were angry?'

"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and

her son Yudhishthira also, said, with joined palms, 'O revered lady, thou

knowest the pangs that women are made to feel at the hands of the deity of

love. Blessed dame, these pangs, of which Bhimasena hath been the cause,

are torturing me. I had hitherto borne these insufferable pangs, waiting

for the time (when thy son could assuage them). That time is now come,

when I expected I would be made happy. Casting off my friends and

relations and the usage of my race, I have, O blessed lady, chosen this

son of thine, this tiger among men, as my husband. I tell thee truly, O

illustrious lady, that if I am cast off by that hero or by thee either, I

will no longer bear this life of mine. Therefore, O thou of the fairest

complexion, it behoveth thee to show me mercy, thinking me either as very

silly or thy obedient slave. O illustrious dame, unite me with this thy

son, my husband. Endued as he is with the form of a celestial, let me go

taking him with me wherever I like. Trust me, O blessed lady, I will again

bring him back unto you all. When you think of me I will come to you

immediately and convey you whithersoever ye may command. I will rescue you

from all dangers and carry you across inaccessible and uneven regions. I

will carry you on my back whenever ye desire to proceed with swiftness. O,

be gracious unto me and make Bhima accept me. It hath been said that in a

season of distress one should protect one's life by any means. He, that

seeketh to discharge that duty should not scruple about the means. He,

that in a season of distress keepeth his virtue, is the foremost of

virtuous men. Indeed, distress is the greatest danger to virtue and

virtuous men. It is virtue that protecteth life; therefore is virtue

called the giver of life. Hence the means by which virtue or the

observance of a duty is secured can never be censurable.'

"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O

Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender

waist, thou must act even as thou hast said. Bhima will, after he hath

washed himself and said his prayers and performed the usual propitiatory

rites, pay his attentions to thee till the sun sets. Sport thou with him

as thou likest during the day, O thou that art endued with the speed of

the mind! But thou must bring back Bhimasena hither every day at night-

fall.'

"Vaisampayana continued, 'Then Bhima, expressing his assent to all that

Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa

woman! Truly do I make this engagement with thee that I will stay with

thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva,

saying, 'So be it,' took Bhima upon her body and sped through the skies.

On mountain peaks of picturesque scenery and regions sacred to the gods,

abounding with dappled herds and echoing with the melodies of feathered

tribes, herself assuming the handsomest form decked with every ornament

and pouring forth at times mellifluous strains, Hidimva sported with the

Pandava and studied to make him happy. So also, in inaccessible regions of

forests, and on mountain-breasts overgrown with blossoming trees on lakes

resplendent with lotuses and lilies, islands of rivers and their pebbly

banks, on sylvan streams with beautiful banks and mountain-currents, in

picturesque woods with blossoming trees and creepers in Himalayan bowers,

and various caves, on crystal pools smiling with lotuses, on sea-shores

shining with gold and pearls, in beautiful towns and fine gardens, in

woods sacred to the gods and on hill-sides, in the regions of Guhyakas and

ascetics, on the banks of Manasarovara abounding with fruits and flowers

of every season Hidimva, assuming the handsomest form, sported with Bhima

and studied to make him happy. Endued with the speed of the mind, she

sported with Bhima in all these regions, till in time, she conceived and

brought forth a mighty son begotten upon her by the Pandava. Of terrible

eyes and large mouth and straight arrowy ears, the child was terrible to

behold. Of lips brown as copper and sharp teeth and loud roar, of mighty

arms and great strength and excessive prowess, this child became a mighty

bowman. Of long nose, broad chest, frightfully swelling calves, celerity

of motion and excessive strength, he had nothing human in his countenance,

though born of man. And he excelled (in strength and prowess) all Pisachas

and kindred tribes as well as all Rakshasas. And, O monarch, though a

little child, he grew up a youth the very hour he was born. The mighty

hero soon acquired high proficiency in the use of all weapons. The

Rakshasa women bring forth the very day they conceive, and capable of

assuming any forms at will, they always change their forms. And the bald-

headed child, that mighty bowman, soon after his birth, bowing down to his

mother, touched her feet and the feet also of his father. His parents then

bestowed upon him a name. His mother having remarked that his head was

(bald) like unto a Ghata (water-pot), both his parents thereupon called

him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly

devoted to the Pandavas, became a great favourite with them, indeed almost

one of them.

"Then Hidimva, knowing that the period of her stay (with her husband) had

come to an end, saluted the Pandavas and making a new appointment with

them went away whithersoever she liked. And Ghatotkacha also--that

foremost of Rakshasas--promising unto his father that he would come when

wanted on business, saluted them and went away northward. Indeed, it was

the illustrious Indra who created (by lending a portion of himself) the

mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled

energy, in consequence of the dart he had given unto Karna (and which was

sure to kill the person against whom it would be hurled)."

SECTION CLVIII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then

went, O king, from forest to forest killing deer and many animals (for

their food). And in the course of their wanderings they saw the countries

of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and

also many beautiful woods and lakes therein. And they all had matted locks

on their heads and were attired in barks of trees and the skins of animals.

Indeed, with Kunti in their company those illustrious heroes were attired

in the garbs of ascetics. And those mighty car-warriors sometimes

proceeded in haste, carrying their mother on their backs; and sometimes

they proceeded in disguise, and sometimes again with great celerity. And

they used to study the Rik and the other Vedas and also all the Vedangas

as well as the sciences of morals and politics. And the Pandavas,

conversant with the science of morals, met, in course of their wanderings

their grandfather (Vyasa). And saluting the illustrious Krishna-Dwaipayana,

those chastisers of enemies, with their mother, stood before him with

joined hands.'

"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this

affliction of yours consisting in your deceitful exile by the son of

Dhritarashtra. Knowing this, I have come to you, desirous of doing you

some great good. Do not grieve for what hath befallen you. Know that all

this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you

are all equal in my eye. But men are always partial to those who are in

misfortune or of tender years. It is therefore, that my affection for you

is greater now. And in consequence of that affection, I desire to do you

good. Listen to me! Not far off before you is a delightful town where no

danger can overtake you. Live ye there in disguise, waiting for my

return.'

"Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting the

Pandavas, led them into the town of Ekachakra. And the master also

comforted Kunti, saying, 'Live, O daughter! This son of thine,

Yudhishthira, ever devoted to truth, this illustrious bull among men,

having by his justice conquered the whole world, will rule over all the

other monarchs of the earth. There is little doubt that, having by means

of Bhima's and Arjuna's prowess conquered the whole earth with her belt of

seas, he will enjoy the sovereignty thereof. Thy sons as well as those of

Madri--mighty car-warriors all--will cheerfully sport as pleaseth them in

their dominions. These tigers among men will also perform various

sacrifices, such as the Rajasuya and the horse-sacrifice, in which the

presents unto the Brahmanas are very large. And these thy sons will rule

their ancestral kingdom, maintaining their friends and relatives in luxury

and affluence and happiness.'

"Vaisampayana continued, 'With these words Vyasa introduced them into the

dwelling of a Brahmana. And the island-born Rishi, addressing the eldest

of the Pandavas, said, 'Wait here for me! I will come back to you! By

adapting yourselves to the country and the occasion you will succeed in

becoming very happy.'

"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be

it.' And the illustrious master, the Rishi Vyasa, then went away to the

region whence he had come.'"

SECTION CLIX

(Vaka-vadha Parva)

"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those

mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'

"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on

arriving at Ekachakra, lived for a short time in the abode of a Brahmana.

Leading an eleemosynary life, they behold (in course of their wanderings)

various delightful forests and earthly regions, and many rivers and lakes,

and they became great favourites of the inhabitants of that town in

consequence of their own accomplishments. At nightfall they placed before

Kunti all they gathered in their mendicant tours, and Kunti used to divide

the whole amongst them, each taking what was allotted to him. And those

heroic chastisers of foes, with their mother, together took one moiety of

the whole, while the mighty Bhima alone took the other moiety. In this way,

O bull of Bharata's race, the illustrious Pandavas lived there for some

time.

"One day, while those bulls of the Bharata race were out on their tour of

mendicancy, it so happened that Bhima was (at home) with (his mother)

Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of

sorrow coming from within the apartments of the Brahmana. Hearing the

inmates of the Brahmana's house wailing and indulging in piteous

lamentations, Kunti, O king, from compassion and the goodness of her heart,

could not bear it with indifference. Afflicted with sorrow, the amiable

Pritha, addressing Bhima, said these words full of compassion. 'Our woes

assuaged, we are, O son, living happily in the house of this Brahmana,

respected by him and unknown to Dhritarashtra's son. O son, I always think

of the good I should do to this Brahmana, like what they do that live

happily in others' abodes! O child, he is a true man upon whom favours are

never lost. He payeth back to others more than what he receiveth at their

hands. There is no doubt, some affliction hath overtaken this Brahmana. If

we could be of any help to him, we should then be requiting his services.'

"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the

nature of the Brahmana's distress and whence also it hath arisen. Learning

all about it, relieve it I will however difficult may the task prove.'

"Vaisampayana continued 'While mother and son were thus talking with each

other, they heard again, O king, another wail of sorrow proceeding from

the Brahmana and his wife. Then Kunti quickly entered the inner apartments

of that illustrious Brahmana, like unto a cow running towards her tethered

calf. She beheld the Brahmana with his wife, son and daughter, sitting

with a woeful face, and she heard the Brahmana say, 'Oh, fie on this

earthly life which is hollow as the reed and so fruitless after all which

is based on sorrow and hath no freedom, and which hath misery for its lot!

Life is sorrow and disease; life is truly a record of misery! The soul is

one: but it hath to pursue virtue, wealth and pleasure. And because these

are pursued at one and the same time, there frequently occurs a

disagreement that is the source of much misery. Some say that salvation is

the highest object of our desire. But I believe it can never be attained.

The acquisition of wealth is hell; the pursuit of wealth is attended with

misery; there is more misery after one has acquired it, for one loves

one's possessions, and if any mishap befalls them, the possessor becomes

afflicted with woe. I do not see by what means I can escape from this

danger, nor how I can fly hence, with my wife to some region free from

danger. Remember, O wife, that I endeavoured to migrate to some other

place where we would be happy, but thou didst not then listen to me.

Though frequently solicited by me, thou, O simple woman, said to me, 'I

have been born here, and here have I grown old; this is my ancestral

homestead.' Thy venerable father, O wife, and thy mother also, have, a

long time ago, ascended to heaven. Thy relations also had all been dead.

Oh why then didst thou yet like to live here? Led by affection for thy

relatives thou didst not then hear what I said. But the time is now come

when thou art to witness the death of a relative. Oh, how sad is that

spectacle for me! Or perhaps the time is come for my own death, for I

shall never be able to abandon cruelly one of my own as long as I myself

am alive. Thou art my helpmate in all good deeds, self-denying and always

affectionate unto me as a mother. The gods have given thee to me as a true

friend and thou art ever my prime stay. Thou hast, by my parents, been

made the participator in my domestic concerns. Thou art of pure lineage

and good disposition, the mother of children, devoted to me, and so

innocent; having chosen and wedded thee with due rites, I cannot abandon

thee, my wife, so constant in thy vows, to save my life. How shall I

myself be able to sacrifice my son a child of tender years and yet without

the hirsute appendages (of manhood)? How shall I sacrifice my daughter

whom I have begotten myself, who hath been placed, as a pledge, in my

hands by the Creator himself for bestowal on a husband and through whom I

hope to enjoy, along with my ancestors, the regions attainable by those

only that have daughters' sons? Some people think that the father's

affection for a son is greater; others, that his affection for a daughter

is greater; mine, however, is equal. How can I be prepared to give up the

innocent daughter upon whom rest the regions of bliss obtainable by me in

after life and my own lineage and perpetual happiness? If, again, I

sacrifice myself and go to the other world, I should scarcely know any

peace, for, indeed, it is evident that, left by me these would not be able

to support life. The sacrifice of any of these would be cruel and

censurable. On the other hand, if I sacrifice myself, these, without me,

will certainly perish. The distress into which I have fallen is great; nor

do I know the means of escape. Alas, what course shall I take today with

my near ones. It is well that I should die with all these, for I can live

no longer.'"

SECTION CLX

(Vaka-vadha Parva continued)

"Vaisampayana said, "On hearing these words of the Brahmana, his wife said,

'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is this

the time for mourning. Thou hast learning; thou knowest that all men are

sure to die; none should grieve for that which is inevitable. Wife, son,

and daughter, all these are sought for one's own self. As thou art

possessed of a good understanding, kill thou thy sorrows. I will myself go

there. This indeed, is the highest and the eternal duty of a woman, viz.,

that by sacrificing her life she should seek the good of her husband. Such

an act done by me will make thee happy, and bring me fame in this world

and eternal bliss hereafter. This, indeed, is the highest virtue that I

tell thee, and thou mayest, by this, acquire both virtue and happiness.

The object for which one desireth a wife hath already been achieved by

thee through me. I have borne thee a daughter and a son and thus been

freed from the debt I had owed thee. Thou art well able to support and

cherish the children, but I however, can never support and cherish them

like thee. Thou art my life, wealth, and lord; bereft of thee, how shall

these children of tender years--how also shall I myself, exist? Widowed

and masterless, with two children depending on me, how shall I, without

thee, keep alive the pair, myself leading an honest life? If the daughter

of thine is solicited (in marriage) by persons dishonourable and vain and

unworthy of contracting an alliance with thee, how shall I be able to

protect the girl? Indeed, as birds seek with avidity for meat that hath

been thrown away on the ground, so do men solicit a woman that hath lost

her husband. O best of Brahmanas, solicited by wicked men, I may waver and

may not be able to continue in the path that is desired by all honest men.

How shall I be able to place this sole daughter of thy house--this

innocent girl--in the way along which her ancestors have always walked?

How shall I then be able to impart unto this child every desirable

accomplishment to make him virtuous as thyself, in that season of want

when I shall become masterless? Overpowering myself who shall be

masterless, unworthy persons will demand (the hand of) this daughter of

thine, like Sudras desiring to hear the Vedas. And if I bestow not upon

them this girl possessing thy blood and qualities, they may even take her

away by force, like crows carrying away the sacrificial butter. And

beholding thy son become so unlike to thee, and thy daughter placed under

the control of some unworthy persons, I shall be despised in the world by

even persons that are dishonourable, and I will certainly die. These

children also, bereft of me and thee, their father, will, I doubt not,

perish like fish when the water drieth up. There is no doubt that bereft

of thee the three will perish: therefore it behoveth thee to sacrifice me.

O Brahmana, persons conversant with morals have said that for women that

have borne children, to predecease their lords is an act of the highest

merit. Ready am I to abandon this son and this daughter, these my

relations, and life itself, for thee. For a woman to be ever employed in

doing agreeable offices to her lord is a higher duty than sacrifices,

asceticism, vows, and charities of every description. The act, therefore,

which I intend to perform is consonant with the highest virtue and is for

thy good and that of thy race. The wise have declared that children and

relatives and wife and all things held dear are cherished for the purpose

of liberating one's self from danger and distress. One must guard one's

wealth for freeing one's self from danger, and it is by his wealth that he

should cherish and protect his wife. But he must protect his own self both

by (means of) his wife and his wealth. The learned have enunciated the

truth that one's wife, son, wealth, and house, are acquired with the

intention of providing against accidents, foreseen or unforeseen. The wise

have also said that all one's relations weighed against one's own self

would not be equal unto one's self. Therefore, revered sir, protect thy

own self by abandoning me. O, give me leave to sacrifice myself, and

cherish thou my children. Those that are conversant with the morals have,

in their treatises, said, that women should never be slaughtered and that

Rakshasas are not ignorant of the rules of morality. Therefore, while it

is certain that the Rakshasa will kill a man, it is doubtful whether he

will kill a woman. It behoveth thee, therefore, being conversant with the

rules of morality, to place me before the Rakshasa. I have enjoyed much

happiness, have obtained much that is agreeable to me, and have also

acquired great religious merit. I have also obtained from thee children

that are so dear to me. Therefore, it grieveth not me to die. I have borne

thee children and have also grown old; I am ever desirous of doing good to

thee; remembering all these I have come to this resolution. O revered sir,

abandoning me thou mayest obtain another wife. By her thou mayest again

acquire religious merit. There is no sin in this. For a man polygamy is an

act of merit, but for a woman it is very sinful to betake herself to a

second husband after the first. Considering all this, and remembering too

that sacrifice of thy own self is censurable, O, liberate today without

loss of time thy own self, thy race, and these thy children (by abandoning

me).'

"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana

embraced her, and they both began to weep in silence, afflicted with

grief.'"

SECTION CLXI

(Vaka-vadha Parva continued)

"Vaisampayana said, 'On hearing these words of her afflicted parents, the

daughter was filled with grief, and she addressed them, saying, 'Why are

you so afflicted and why do you so weep, as if you have none to look after

you? O, listen to me and do what may be proper. There is little doubt that

you are bound in duty to abandon me at a certain time. Sure to abandon me

once, O, abandon me now and save every thing at the expense of me alone.

Men desire to have children, thinking that children would save them (in

this world as well as in the region hereafter). O, cross the stream of

your difficulties by means of my poor self, as if I were a raft. A child

rescueth his parents in this and the other regions; therefore is the child

called by the learned Putra (rescuer). The ancestors desire daughter's

sons from me (as a special means of salvation). But (without waiting for

my children) I myself will rescue them by protecting the life of my father.

This my brother is of tender years, so there is little doubt that he will

perish if thou diest now. If thou, my father, diest and my brother

followeth thee, the funeral cake of the Pitris will be suspended and they

will be greatly injured. Left behind by my father and brother, and by my

mother also (for she will not survive her husband and son) I shall be

plunged deeper and deeper in woe and ultimately perish in great distress.

There can be little doubt that if thou escape from this danger as also my

mother and infant brother, then thy race and the (ancestral) cake will be

perpetuated. The son is one's own self; the wife is one's friend; the

daughter, however, is the source of trouble. Do thou save thyself,

therefore, by removing that source of trouble, and do thou thereby set me

in the path of virtue. As I am a girl, O father, destitute of thee, I

shall be helpless and plunged in woe, and shall have to go everywhere. It

is therefore that I am resolved to rescue my father's race and share the

merit of that act by accomplishing this difficult task. If thou, O best of

Brahmanas, goest thither (unto the Rakshasa), leaving me here, then I

shall be very much pained. Therefore, O father, be kind to me. O thou best

of men, for our sake, for that of virtue and also thy race, save thyself,

abandoning me, whom at one time thou shall be constrained to part from.

There need be no delay, O father, in doing that which is inevitable. What

can be more painful than that, when thou hast ascended to heaven, we shall

have to go about begging our food, like dogs, from strangers. But if thou

art with thy relations from these difficulties, I shall then live happily

in the region of the celestials. It hath been heard by us that if after

bestowing thy daughter in this way, thou offerest oblations to the gods

and the celestials, they will certainly be propitious.'

"Vaisampayana continued, 'The Brahmana and his wife, hearing these various

lamentations of their daughter, became sadder than before and the three

began to weep together. Their son, then, of tender years, beholding them

and their daughter thus weeping together, lisped these words in a sweet

tone, his eyes having dilated with delight, 'Weep not, O father, nor thou,

O mother, nor thou O sister!' And smilingly did the child approach each of

them, and at last taking up a blade of grass said in glee, 'With this will

I slay the Rakshasa who eateth human beings!' Although all of them had

been plunged in woe, yet hearing what the child lisped so sweetly, joy

appeared on their faces. Then Kunti thinking that to be the proper

opportunity, approached the group and said these words. Indeed, her words

revived them as nectar reviveth a person that is dead.'"

SECTION CLXII

(Vaka-vadha Parva continued

"Kunti said, 'I desire to learn from you the cause of this grief, for I

will remove it, if possible.'

"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed

worthy of thee. But this grief is incapable of being removed by any human

being. Not far from this town, there liveth a Rakshasa of the name of Vaka,

which cannibal is the lord of this country and town. Thriving on human

flesh, that wretched Rakshasa endued with great strength ruleth this

country. He being the chief of the Asuras, this town and the country in

which it is situate are protected by his might. We have no fear from the

machinations of any enemy, or indeed from any living soul. The fee,

however, fixed for that cannibal is his food, which consists of a cart-

load of rice, two buffaloes, and a human being who conveyeth them unto him.

One after another, the house-holders have to send him this food. The turn,

however, cometh to a particular family at intervals of many long years. If

there are any that seek to avoid it, the Rakshasa slayeth them with their

children and wives and devoureth them all. There is, in this country, a

city called Vetrakiya, where liveth the king of these territories. He is

ignorant of the science of government, and possessed of little

intelligence, he adopts not with care any measure by which these

territories may be rendered safe for all time to come. But we certainly

deserve it all, inasmuch as we live within the dominion of that wretched

and weak monarch in perpetual anxiety. Brahmanas can never be made to

dwell permanently within the dominions of any one, for they are dependent

on nobody, they live rather like birds ranging all countries in perfect

freedom. It hath been said that one must secure a (good) king, then a wife,

and then wealth. It is by the acquisition of these three that one can

rescue his relatives and sons. But as regards the acquisition of these

three, the course of my actions hath been the reverse. Hence, plunged into

a sea of danger, am suffering sorely. That turn, destructive of one's

family, hath now devolved upon me. I shall have to give unto the Rakshasa

as his fee the food of the aforesaid description and one human being to

boot. I have no wealth to buy a man with. I cannot by any means consent to

part with any one of my family, nor do I see any way of escape from (the

clutches of) that Rakshasa. I am now sunk in an ocean of grief from which

there is no escape. I shall go to that Rakshasa today, attended by all my

family in order that that wretch might devour us all at once.'"

SECTION CLXIII

(Vaka-vadha Parva continued)

"Kunti said, 'Grieve not at all, O Brahmana, on account of this danger. I

see a way by which to rescue thee from that Rakshasa. Thou hast only one

son, who, besides, is of very tender years, also only one daughter, young

and helpless, so I do not like that any of these, or thy wife, or even

thyself should go unto the Rakshasa. I have five sons, O Brahmana, let one

of them go, carrying in thy behalf tribute of that Rakshasa.'

"Hearing this, the Brahmana replied, 'To save my own life I shall never

suffer this to be done. I shall never sacrifice, to save myself, the life

of a Brahmana or of a guest. Indeed, even those that are of low origin and

of sinful practices refuse to do (what thou askest me to do). It is said

that one should sacrifice one's self and one's offspring for the benefit

of a Brahmana. I regard this advice excellent and I like to follow it too.

When I have to choose between the death of a Brahmana and that of my own,

I would prefer the latter. The killing of a Brahmana is the highest sin,

and there is no expiation for it. I think a reluctant sacrifice of one's

own self is better than the reluctant sacrifice of a Brahmana. O blessed

lady, in sacrificing myself I do not become guilty of self-destruction. No

sin can attach to me when another will take my life. But if I deliberately

consent to the death of a Brahmana, it would be a cruel and sinful act,

from the consequence of which there is no escape. The learned have said

that the abandonment of one who hath come to thy house or sought thy

protection, as also the killing of one who seeketh death at thy hands, is

both cruel and sinful. The illustrious among those conversant with

practices allowable in seasons of distress, have before now said that one

should never perform an act that is cruel and censurable. It is well for

me that I should today perish myself with my wife, but I would never

sanction the death of a Brahmana.'

"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas

should ever be protected. As regards myself, no son of mine would be less

dear to me even if I had a hundred instead of the five I have. But this

Rakshasa will not be able to kill my son, for that son of mine is endued

with great prowess and energy, and skilled in mantras. He will faithfully

deliver to the Rakshasa his food, but will, I know to a certainty, rescue

himself. I have seen before many mighty Rakshasas of huge bodies engaged

in combat with my heroic son and killed too by him. But, O Brahmana, do

not disclose this fact to anybody, for if it be known, persons desirous of

obtaining this power, will, from curiosity, always trouble my sons. The

wise have said that if my son imparteth any knowledge, without the assent

of his preceptor, unto any person, my son himself will no longer be able

to profit by that knowledge.'

"Thus addressed by Pritha, the Brahmana with his wife became exceedingly

glad and assented to Kunti's speech, which was unto them as nectar. Then

Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and

asked him to accomplish (that difficult task). Bhima replied unto them,

saying, 'So be it.'"

SECTION CLXIV

(Vaka-vadha Parva continued)

"Vaisampayana said, 'After Bhima had pledged himself to accomplish the

task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with

the alms they had obtained during the day. Then Yudhishthira, the son of

Pandu from Bhima's countenance alone, suspected the nature of the task he

had undertaken to accomplish. Sitting by the side of his mother,

Yudhishthira asked her in private, 'What is the task, O mother, that Bhima

of terrible prowess seeketh to accomplish? Doth he do so at thy command or

of his own accord?' Kunti replied, 'Bhima, that chastiser of foes, will at

my command, do this great deed for the good of the Brahmana and the

liberation of this town.'

"Yudhishthira said, 'What rash act hast thou done, O mother! It is

difficult of being performed and almost amounteth to suicide! The learned

never applaud the abandonment of one's own child. Why dost thou, O mother,

wish to sacrifice thy own child for the sake of another's? Thou hast, O

mother, by this abandonment of thy child, acted not only against the

course of human practices but also against the teachings of the Vedas.

That Bhima, relying on whose arms we sleep happily in the night and hope

to recover the kingdom of which we have been deprived by the covetous son

of Dhritarashtra, that hero of immeasurable energy, remembering whose

prowess Duryodhana and Sakuni do not sleep a wink during the whole night

and by whose prowess we were rescued from the palace of lac and various

other dangers, that Bhima who caused the death of Purochana, and relying

on whose might we regard ourselves as having already slain the sons of

Dhritarashtra and acquired the whole earth with all her wealth, upon what

considerations, O mother, hast thou resolved upon abandoning him? Hast

thou been deprived of thy reason? Hath thy understanding been clouded by

the calamities thou hast undergone?'

"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou

needst not be at all anxious on account of Vrikodara. I have not come to

this resolve owing to any weakness of understanding. Respected by him, and

with our sorrows assuaged, we have, O son, been living in the house of

this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O son,

that Brahmana, I have resolved to do this. He, indeed, is a man upon whom

good offices are never lost. The measure of his requital becometh greater

than the measure of the services he receiveth. Beholding the prowess of

Bhima on the occasion of (our escape from) the house of lac, and from the

destruction also of Hidimva, my confidence in Vrikodara is great. The

might of Bhima's arms is equal unto that of ten thousand elephants. It was,

therefore, that he succeeded in carrying you all, each heavy as an

elephant, from Varanavata. There is no one on earth equal unto Bhima in

might; he may even overcome that foremost of warriors, the holder of the

thunderbolt himself. Soon after his birth he fell from my lap on the

breast of the mountain. By the weight of his body the mass of stone on

which he fell down broke in pieces. From this also, O son of Pandu, I have

come to know Bhima's might. For this reason have I resolved to set him

against the Brahmana's foe. I have not acted in this from foolishness or

ignorance or from motive of gain. I have deliberately resolved to do this

virtuous deed. By this act, O Yudhishthira, two objects will be

accomplished; one is a requital of the services rendered by the Brahmana

and the other is the acquisition of high religious merit. It is my

conviction that the Kshatriya who rendereth help unto a Brahmana in

anything acquireth regions of bliss hereafter. So also a Kshatriya who

saveth the life of a Kshatriya achieveth that great fame in this world as

in the other. A Kshatriya rendering help unto a Vaisya also on this earth

certainly acquires world-wide popularity. One of the kingly tribe should

protect even the Sudra who cometh to him for protection. If he doeth so,

in his next life he receiveth his birth in a royal line, commanding

prosperity and the respect of other kings. O scion of Puru's race, the

illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in

bygone days. It is therefore, that I have resolved upon accomplishing

this.'"

SECTION CLXV

(Vaka-vadha Parva continued)

"Having heard these words of his mother, Yudhishthira said, 'What thou, O

mother, hast deliberately done, moved by compassion for the afflicted

Brahmana, is, indeed, excellent. Bhima will certainly come back with life,

after having slain the cannibal, inasmuch as thou art, O mother, always

compassionate unto Brahmanas. But tell the Brahmana, O mother, that he

doth not do anything whereby the dwellers in this town may know all about

it, and make him promise to keep thy request.'

"Vaisampayana continued, 'Then, when the night passed away, Bhimasena, the

son of Pandu, taking with him the Rakshasa's food set out for the place

where the cannibal lived. The mighty son of Pandu, approaching the forest

where the Rakshasa dwelt, began to eat himself the food he carried,

calling loudly to the Rakshasa by name. The Rakshasa, inflamed with anger

at Bhima's words, came out and approached the place where Bhima was.

"Of huge body and great strength, of red eyes, red beard, and red hair, he

was terrible to behold, and he came, pressing deep the earth with his

tread. The opening of his mouth, was from ear to ear and his ears

themselves were straight as arrows. Of grim visage, he had a forehead

furrowed into three lines. Beholding Bhima eating his food, the Rakshasa

advanced, biting his nether lip and expanding his eyes in wrath. And

addressing Bhima he said, 'Who is this fool, who desiring to go to the

abode of Yama, eateth in my very sight the food intended for me?' Hearing

these words, Bhima, O Bharata, smiled in derision and disregarding the

Rakshasa, continued eating with averted face. Beholding this, the cannibal

uttered a frightful yell and with both arms upraised ran at Bhima desiring

to kill him, there and then. Even then disregarding the Rakshasa and

casting only a single glance at him, Vrikodara, that slayer of hostile

heroes continued to eat the Rakshasa's food. Filled with wrath at this,

the Rakshasa struck from behind with both his arms a heavy blow on the

back of Vrikodara, the son of Kunti. But Bhima, though struck heavily by

the mighty Rakshasa, with both his hands, did not even look up at the

Rakshasa but continued to eat as before. Then the mighty Rakshasa,

inflamed with wrath, tore up a tree and ran at Bhima for striking him

again. Meanwhile the mighty Bhima, that bull among men had leisurely eaten

up the whole of that food and washing himself stood cheerfully for fight.

Then, O Bharata, possessed of great energy, Bhima, smiling in derision,

caught with his left hand the tree hurled at him by the Rakshasa in wrath.

Then that mighty Rakshasa, tearing up many more trees, hurled them at

Bhima, and the Pandava also hurled as many at the Rakshasa. Then, O king,

the combat with trees between that human being and the Rakshasa, became so

terrible that the region around soon became destitute of trees. Then the

Rakshasa, saying that he was none else than Vaka, sprang upon the Pandava

and seized the mighty Bhima with his arms. That mighty hero also clasping

with his own strong arms the strong-armed Rakshasa, and exerting himself

actively, began to drag him violently. Dragged by Bhima and dragging Bhima

also, the cannibal was overcome with great fatigue. The earth began to

tremble in consequence of the strength they both exerted, and large trees

that stood there broke in pieces. Then Bhima, beholding the cannibal

overcome with fatigue, pressed him down on the earth with his knees and

began to strike him with great force. Then placing one knee on the middle

of the Rakshasa's back, Bhima seized his neck with his right hand and the

cloth on his waist with his left, and bent him double with great force.

The cannibal then roared frightfully. And, O monarch, he also began to

vomit blood while he was being thus broken on Bhima's knee.'"

SECTION CLXVI

(Vaka-vadha Parva continued)

"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on Bhima's

knee), died, uttering frightful yells. Terrified by these sounds, the

relatives of that Rakshasa came out, O king, with their attendants. Bhima,

that foremost of smiters, seeing them so terrified and deprived of reason,

comforted them and made them promise (to give up cannibalism), saying, 'Do

not ever again kill human beings. If ye kill men, ye will have to die even

as Vaka.' Those Rakshasas hearing this speech of Bhima, said, 'So be it,'

and gave, O king, the desired promise. From that day, O Bharata, the

Rakshasas (of the region) were seen by the inhabitants of that town to be

very peaceful towards mankind. Then Bhima, dragging the lifeless cannibal,

placed him at one of the gates of the town and went away unobserved by any

one. The kinsmen of Vaka, beholding him slain by the might of Bhima,

became frightened and fled in different directions.

"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's

abode and related to Yudhishthira all that had happened, in detail. The

next morning the inhabitants of the town in coming out saw the Rakshasa

lying dead on the ground, his body covered with blood. Beholding that

terrible cannibal, huge as a mountain cliff, thus mangled and lying on the

ground, the hair of the spectators stood erect. Returning to Ekachakra,

they soon gave the intelligence. Then, O king, the citizens by thousands

accompanied by their wives, young and old, all began to come to the spot

for beholding the Vaka and they were all amazed at seeing that superhuman

feat. Instantly, O monarch, they began to pray to their gods. Then they

began to calculate whose turn it had been the day before to carry food to

the Rakshasa. And ascertaining this, they all came to that Brahmana and

asked him (to satisfy their curiosity). Thus asked by them repeatedly,

that bull among Brahmanas, desirous of concealing the Pandavas, said these

words unto all the citizens, 'A certain high-souled Brahmana, skilled in

mantras, beheld me weeping with my relatives after I had been ordered to

supply the Rakshasa's food. Asking me the cause and ascertaining the

distress of the town, that first of Brahmanas gave me every assurance and

with smiles said, 'I shall carry the food for that wretched Rakshasa today.

Do not fear for me.' Saying this he conveyed the food towards the forest

of Vaka. This deed, so beneficial unto us all, hath very certainly been

done by him.'

"Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered

much. And the Vaisyas and the Sudras also became exceedingly glad, and

they all established a festival in which the worship of Brahmanas was the

principal ceremony (in remembrance of this Brahmana who had relieved them

from their fears of Vaka)."

SECTION CLXVII

(Chaitraratha Parva)

"After this citizens returned to their respective houses and the Pandavas

continued to dwell at Ekachakra as before."

"Janamejaya said, 'O Brahmana, what did those tigers among men, the

Pandavas, do after they had slain the Rakshasa Vaka?'

"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka,

continued to dwell in the abode of that Brahmana, employed in the study of

the Vedas. Within a few days there came a Brahmana of rigid vows unto the

abode of their host to take up his quarters there. Their host, that bull

among Brahmanas, ever hospitable unto all guests, worshipping the newly-

arrived Brahmana with due ceremonies, gave him quarters in his own abode.

Then those bulls among men, the Pandavas, with their mother Kunti,

solicited the new lodger to narrate to them his interesting experiences.

The Brahmana spake to them of various countries and shrines and (holy)

rivers, of kings and many wonderful provinces and cities. And after this

narration was over, that Brahmana, O Janamejaya, also spoke of the

wonderful self-choice of Yajnasena's daughter, the princes of Panchala,

and of the births of Dhrishtadyumna and Sikhandi, and of the birth,

without the intervention of a woman, of Krishna (Draupadi) at the great

sacrifice of Drupada.

"Then those bulls among men, the Pandavas, hearing of these extraordinary

facts regarding that illustrious monarch (Drupada), and desiring to know

the details thereof, asked the Brahmana, after his narration was concluded,

to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the

birth of Dhrishtadyumna the son of Drupada, take place from the

(sacrificial) fire? How also did the extraordinary birth of Krishna take

place from the centre of the sacrificial platform? How also did Drupada's

son learn all weapons from the great bowman Drona? And, O Brahmana, how

and for whom and for what reason was the friendship between Drona and

Drupada broken off?'

"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among

men, the Brahmana narrated all the particulars about the birth of

Draupadi.'"

SECTION CLXVIII

(Chaitraratha Parva continued)

"The Brahmana said, 'At that region where the Ganga entered the plains

there lived a great Rishi, devoted to the austerest of penances. Of rigid

vows and great wisdom, he bore the name Bharadwaja. One day, on coming to

the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi,

who had come before, standing on the bank after her ablutions were over.

And it so happened that a wind arose and disrobed the Apsara standing

there. And the Rishi beholding her thus disrobed, felt the influence of

desire. Though practising the vow of continence from his very youth, as

soon as he felt the influence of desire, the Rishi's vital fluid came out.

And as it came out, he held it in a pot (drana), and of that fluid thus

preserved in a pot was born a son who came to be called Drona (the pot-

born). And Drona studied all the Vedas and their several branches. And

Bharadwaja had a friend named Prishata who was the king of Panchalas. And

about the time that Drona was born, Prishata also obtained a son named

Drupada. And that bull amongst Kshatriyas, Prishata's son, going every day

to that asylum of Bharadwaja, played and studied with Drona. And after

Prishata's death, Drupada succeeded him on the throne. Drona about this

time heard that (the great Brahmana hero) Rama (on the eve of his retiring

into the weeds) was resolved to give away all his wealth. Hearing this,

the son of Bharadwaja repaired unto Rama who was about to retire into the

woods and addressing him, said, 'O best of Brahmanas, know me to be Drona

who hath come to thee to obtain thy wealth.' Rama replied, saying, 'I have

given away everything. All that I now have is this body of mine and my

weapons. O Brahmana, thou mayest ask of me one of these two, either my

body or my weapons.' Then Drona said, 'It behoveth thee, sir, to give me

all thy weapons together with (the mysteries of) their use and

withdrawal.'

"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,'

gave all his weapons unto Drona, who obtaining them regarded himself as

crowned with success. Drona obtaining from Rama the most exalted of all

weapons, called the Brahma weapon, became exceedingly glad and acquired a

decided superiority over all men. Then the son of Bharadwaja, endued with

great prowess went to king Drupada, and approaching that monarch, that

tiger among men, said, 'Know me for thy friend.' Hearing this Drupada said,

'One of low birth can never be the friend of one whose lineage is pure,

nor can one who is not a car-warrior have a car-warrior for his friend. So

also one who is not a king cannot have a king as his friend. Why dost thou,

therefore, desire (to revive our) former friendship?'

"The Brahmana continued, 'Drona, gifted with great intelligence, was

extremely mortified at this, and settling in his mind some means of

humiliating the king of the Panchala he went to the capital of the Kurus,

called after the name of an elephant. Then Bhishma, taking with him his

grandsons, presented them unto the wise son of Bharadwaja as his pupils

for instruction, along with various kinds of wealth. Then Drona, desirous

of humiliating king Drupada, called together his disciples and addressed

them, 'Ye sinless ones, it behoveth you, after you have been accomplished

in arms, to give me as preceptorial fee something that I cherish in my

heart.' Then Arjuna and others said unto their preceptor, 'So be it.'--

After a time when the Pandavas became skilled in arms and sure aims,

demanding of them his fee, he again told them these words, 'Drupada, the

son of Prishata, is the king of Chhatravati. Take away from him his

kingdom, and give it unto me.' Then the Pandavas, defeating Drupada in

battle and taking him prisoner along with his ministers, offered him unto

Drona, who beholding the vanquished monarch, said, 'O king, I again

solicit thy friendship; and because none who is not a king deserveth to be

the friend of a king, therefore, O Yajnasena, I am resolved to divide thy

kingdom amongst ourselves. While thou art the king of the country to the

south of Bhagirathi (Ganga), I will rule the country to the north.'

"The Brahmana continued, 'The king of the Panchalas, thus addressed by the

wise son of Bharadwaja, told that best of Brahmanas and foremost of all

persons conversant with weapons, these words, 'O high-souled son of

Bharadwaja, blest be thou, let it be so, let there be eternal friendship

between us as thou desirest!' Thus addressing each other and establishing

a permanent bond between themselves, Drona and the king of Panchala, both

of them chastisers of foes, went away to the places they came from. But

the thought of that humiliation did not leave the king's mind for a single

moment. Sad at heart, the king began to waste away.'"

SECTION CLXIX

(Chaitraratha Parva continued)

"The Brahmana continued, 'King Drupada (after this), distressed at heart,

wandered among many asylums of Brahmanas in search of superior Brahmanas

well-skilled in sacrificial rites. Overwhelmed with grief and eagerly

yearning for children, the king always said, 'Oh, I have no offspring

surpassing all in accomplishments.' And the monarch, from great

despondency, always said 'Oh, fie on those children that I have and on my

relatives!' And ever thinking of revenging himself on Drona, the monarch

sighed incessantly. And that best of kings, O Bharata, even after much

deliberation, saw no way of overcoming, by his Kshatriya might, the

prowess and discipline and training and accomplishment of Drona. Wandering

along the banks of the Yamuna and the Ganga, the monarch once came upon a

sacred asylum of Brahmanas. There was in that asylum no Brahmana who was

not a Snataka, no one who was not of rigid vows, and none who was not

virtuous to a high degree. And the king saw there two Brahmana sages named

Yaja and Upayaja, both of rigid vows and souls under complete control and

belonging to the most superior order. They were both devoted to the study

of the ancient institutes and sprung from the race of Kasyapa. And those

best of Brahmanas were well able to help the king in the attainment of his

object. The king then, with great assiduity and singleness of purpose,

began to court this pair of excellent Brahmanas. Ascertaining the superior

accomplishments of the younger of the two the king courted in private

Upayaja of rigid vows, by the offer of every desirable acquisition.

Employed in paying homage to the feet of Upayaja, always addressing in

sweet words and offering him every object of human desire, Drupada, after

worshipping that Brahmana, addressed him (one day), saying, 'O Upayaja, O

Brahmana, if thou, performest those sacrificial rites by (virtue of) which

I may obtain a son who may slay Drona, I promise thee ten thousand kine,

or whatever else may be agreeable to thee, O first of Brahmanas, truly am

I ready to make gifts to thee.' Thus addressed by the king, the Rishi

replied, saying, 'I cannot (perform such rites).' But Drupada without

accepting this reply as final, once more began to serve and pay homage

unto that Brahmana. Then, after the expiration of a year, Upayaja, that

first of Brahmanas, O monarch, addressing Drupada in sweet tone, said, 'My

elder brother (Yaja), one day, while wandering through the deep woods,

took up a fruit that had fallen upon a spot the purity of which he cared

not to enquire about. I was following him (at the time) and observed this

unworthy act of his. Indeed, he entertains no scruples in accepting things

impure. In accepting that (particular) fruit he saw not any impropriety of

sinful nature: Indeed, he who observeth not purity (in one instance) is

not very likely to observe it in the other instances. When he lived in the

house of his preceptor, employed in studying the institutes, he always

used to eat (impure) remnants of other people's feasts. He always speaks

approvingly of food and entertains no dislike for anything. Arguing from

these, I believe that my brother covets earthy acquisitions. Therefore, O

king, go unto him; he will perform spiritual offices for thee.' Hearing

these words of Upayaja, king Drupada, though entertaining a low opinion of

Yaja, nevertheless went to his abode. Worshipping Yaja who was (still)

worthy of homage, Drupada said unto him, 'O master, perform thou spiritual

offices for me and I will give thee eighty thousand kine! Enmity with

Drona burneth my heart; it behoveth thee therefore to cool that heart of

mine. Foremost of those conversant with the Vedas, Drona is also skilled

in the Brahma weapon and for this, Drona hath overcome me in a contest

arising from (impaired) friendship. Gifted with great intelligence, the

son of Bharadwaja is (now) the chief preceptor of the Kurus. There is no

Kshatriya in this world superior to him. His bow is full six cubits long

and looks formidable, and his shafts are capable of slaying every living

being. That great bowman, the high-souled son of Bharadwaja, habited as a

Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he

is like a second Jamadagnya intended for the extermination of the

Kshatriya race. There is no man on earth who can overcome the terrible

force of his weapons. Like a blazing fire fed with clarified butter, Drona,

possessed of Brahma might and uniting it with Kshatriya might, consumeth

every antagonist in battle. But (thy) Brahma force is greater in itself

than (Drona's) Brahma force united with Kshatriya might. Therefore, as I

am inferior (to Drona) in consequence of my possession of Kshatriya might

alone, I solicit the aid of thy Brahma force, having obtained thee so

superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice

by means of which I may obtain a son invincible in battle and capable of

slaying Drona. Ready am I to give thee ten thousand kine.' Hearing these

words of Drupada, Yaja said, 'So be it.' Yaja then began to recollect the

various ceremonies appertaining to the particular sacrifice. And knowing

the affair to be a very grave one, he asked the assistance of Upayaja who

coveted nothing. Then Yaja promised to perform the sacrifice for the

destruction of Drona. Then the great ascetic Upayaja spoke unto king

Drupada of everything required for the grand sacrifice (by aid of fire)

from which the king was to obtain offspring. And he said, 'O king, a child

shall be born unto thee, endued, as thou desirest, with great prowess,

great energy, and great strength.'

"The Brahmana continued, 'Then king Drupada, impelled by the desire of

obtaining a son who was to slay Drona, began, for the success of his wish,

to make the necessary preparations. (And when everything was complete)

Yaja, after having poured libations of clarified butter on the sacrificial

fire, commanded Drupada's queen, saying, 'Come hither, O queen, O daughter-

in-law of Prishata! A son and a daughter have arrived for thee!' Hearing

this, the queen said, 'O Brahmana, my mouth is yet filled with saffron and

other perfumed things. My body also beareth many sweet scents; I am hardly

fit for accepting (the sanctified butter which is to give me offspring).

Wait for me a little, O Yaja! Wait for that happy consummation.' Yaja,

however, replied, 'O lady, whether thou comest or waitest, why should not

the object of this sacrifice be accomplished when the oblation hath

already been prepared by me and sanctified by Upayaja's invocations?'

"The Brahmana continued, 'Having said this, Yaja poured the sanctified

libation on the fire, whereupon arose from those flames a child resembling

a celestial who possessing the effulgence of fire, was terrible to behold.

With a crown on this head and his body encased in excellent armour, sword

in hand, and bearing a bow and arrows, he frequently sent forth loud roars.

And immediately after his birth, he ascended an excellent chariot and went

about in it for some time. Then the Panchalas in great joy shouted,

'Excellent, Excellent.' The very earth seemed at that time unable to bear

the weight of the Panchalas mad with joy. Then, marvellous to say, the

voice of some invisible spirit in the skies said, 'This prince hath been

born for the destruction of Drona. He shall dispel all the fears of the

Panchalas and spread their fame. He shall also remove the sorrow of the

king.' And there arose, after this from the centre of the sacrificial

platform, a daughter also, called Panchali, who, blest with great good

fortune, was exceedingly handsome. Her eyes were black, and large as lotus-

petals, her complexion was dark, and her locks were blue and curly. Her

nails were beautifully convex, and bright as burnished copper; her eye-

brows were fair, and bosom was deep. Indeed, she resembled the veritable

daughter of a celestial born among men. Her body gave out fragrance like

that of a blue lotus, perceivable from a distance of full two miles. Her

beauty was such that she had no equal on earth. Like a celestial herself,

she could be desired (in marriage) by a celestial, a Danava, or a Yaksha.

When this girl of fair hips was born an incorporeal voice said, 'This dark-

complexioned girl will be the first of all women, and she will be the

cause of the destruction of many Kshatriyas. This slender-waisted one will,

in time, accomplish the purpose of the gods, and along with her many a

danger will overtake the Kauravas.' On hearing these words, the Panchalas

uttered a loud leonine roar, and the earth was unable to bear the weight

of that joyous concourse. Then beholding the boy and the girl, the

daughter-in-law of Prishata, desiring to have them, approached Yaja and

said, 'Let not these know any one else except myself as their mother.'

Yaja, desiring to do good unto the king said, 'So be it!' Then the

Brahmanas (present there), their expectations fully gratified, bestowed

names upon the new-born pair, 'Let this son of king Drupada, they said, be

called Dhrishtadyumna, because of his excessive audacity and because of

his being born like Dyumna with a natural mail and weapon.' And they also

said, 'Because this daughter is so dark in complexion, she should be

called Krishna (the dark).'

"The Brahmana continued, 'Thus were born those twins of the great

sacrifice of Drupada. And the great Drona, bringing the Panchala prince

into his own abode, taught him all weapons in requital of half the kingdom

he had formerly taken from Drupada. The high-souled son of Bharadwaja,

regarding destiny to be inevitable, did what would perpetuate his own

great deeds.'"

SECTION CLXX

(Chaitraratha Parva continued)

"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of

Kunti seemed to be, as it were, pierced with darts. Indeed, all those

mighty heroes lost their peace of mind. Then the truthful Kunti, beholding

all her sons listless and inattentive, addressed Yudhishthira and said,

'We have now lived many nights in the abode of this Brahmana. We have

passed our time pleasantly in this town, living on the alms obtained from

many honest and illustrious persons. O oppressor of foes, as we have now

seen often and often all the agreeable woods and gardens that are in this

part of the country, seeing them again would no longer give any pleasure.

O heroic scion of Kuru's race, alms also are not now obtainable here as

easily as before. If thou wishest it would be well for us now to go to

Panchala; we have not seen that country, it will, no doubt, O hero, prove

delightful to us. O crusher of foes, it hath been heard by us that alms

are obtainable in the country of the Panchala, and that Yajnasena, the

king thereof, is devoted to Brahmanas. I am of opinion that it is not good

to live long in one place. Therefore, O son, if thou likest, it is good

for us to go there.'

"Hearing these words, Yudhishthira said, 'It is our duty to obey thy

command, which, besides, must be for our good. I do not, however, know

whether my younger brothers are willing to go.'"

SECTION CLXXI

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and

the twins regarding the journey to Panchala. They all said, 'So be it.'

Then, O king, Kunti with her sons saluted the Brahmana (in whose house

they had dwelt) and set out for the delightful town of the illustrious

Drupada.'

"Vaisampayana said, 'While the illustrious Pandavas were living disguised

in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to

see them. Those chastisers of foes, beholding him coming rose up and

stepped onward to receive him. Saluting him reverentially and worshipping

him also the Pandavas stood in silence with joined hands. Thus worshipped

by them the sage became gratified. He asked them to be seated, and

cheerfully addressing them said, 'Ye slayers of foes, are ye living in the

path of virtue and according to the scriptures? Do ye worship the

Brahmanas? Ye are not, I hope, backward in paying homage unto those that

deserve your homage?' The illustrious Rishi, after this, spoke many words

of virtuous import, and after discoursing upon many topics of great

interest, he said, 'An illustrious Rishi, living in a certain hermitage,

had a daughter of tender waist, fair lips, and fine eye-brows, and

possessing every accomplishment. As a consequence of her own acts (in a

past life) the fair maid became very unfortunate. Though chaste and

beautiful, the damsel obtained not a husband. With a sorrowful heart she

thereupon began to practise ascetic penances with the object of obtaining

a husband. She soon gratified by her severe the god Sankara (Mahadeva),

who became propitious unto her and said unto that illustrious damsel, 'Ask

thou the boon thou desirest! Blest be thou! I am Sankara prepared to give

thee what thou wilt ask.' Desirous of benefiting herself, the maid

repeatedly said unto the supreme lord, 'O give me, a husband endued with

every accomplishment.' Then Isana (Mahadeva), that foremost of all

speakers, replied unto her, saying, 'O blessed one, thou shall have five

husbands from among the Bharata princes.' Thus told, the maiden said unto

the god who had given her that boon, 'O lord, I desire to have only one

husband through thy grace.' The god then addressed her again and said

these excellent words, 'Thou hast, O girl, said full five times, 'Give me

(a) husband.' Thou shalt, therefore, in another life have five husbands!'

Ye princes of Bharata's line, that damsel of celestial beauty hath been

born in the line of Drupada. The faultless Krishna of Prishata's line hath

been appointed to be the wife of you all. Ye mighty ones, go therefore, to

the capital of the Panchalas and dwell ye there. There is no doubt that

having obtained her as wife ye shall be very happy.'

"Vaisampayana continued, 'Having said so unto the Pandavas, the

illustrious and blessed grandsire then bade them farewell. The great

ascetic then left them and went to the place whence he had come.'"

SECTION CLXXII

(Chaitraratha Parva continued)

"Vaisampayana said, 'After Vyasa had gone away, those bulls among men, the

Pandavas, saluted the Brahmana and bade him farewell, and proceeded

(towards Panchala) with joyous hearts and with their mother walking before

them. Those slayers of all foes, in order to reach their destination,

proceeded in a due northerly direction, walking day and night till they

reached a sacred shrine of Siva with the crescent mark on his brow. Then

those tigers among men, the sons of Pandu, arrived at the banks of the

Ganga, Dhananjaya, that mighty car-warrior, walking before them, torch in

hand, for showing the way and guarding them (against wild animals). And it

so happened that at that time the proud king of the Gandharvas, with his

wives, was sporting in that solitary region in the delightful waters of

the Ganga. The king of the Gandharvas heard the tread of the Pandavas as

they approached the river. On hearing the sounds of their foot-steps, the

mighty Gandharvas were inflamed with wrath, and beholding those chastisers

of foes, the Pandavas, approach towards him with their mother, he drew his

frightful bow to a circle and said, 'It is known that excepting the first

forty seconds the grey twilight preceding nightfall hath been appointed

for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of

whom are capable of going everywhere at will. The rest of the time hath

been appointed for man to do his work. If therefore, men, wandering during

those moments from greed of gain, come near us, both we and the Rakshasas

slay those fools. Therefore, persons acquainted with the Vedas never

applaud those men--not even kings at the head of their troops--who

approach any pools of water at such a time. Stay ye at a distance, and

approach me not. Know ye not that I am bathing in the waters of the

Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my

own strength! I am proud and haughty and am the friend of Kuvera. This my

forest on the banks of the Ganga, where I sport to gratify all my senses,

is called Angaraparna after my own name. Here neither gods, nor Kapalikas,

nor Gandharvas nor Yakshas, can come. How dare ye approach me who am the

brightest jewel on the diadem of Kuvera?'

"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether it

be day, night, or twilight, who can bar others from the ocean, the sides

of the Himalayas, and this river? O ranger of the skies, whether the

stomach be empty or full, whether it is night or day, there is no special

time for anybody to come to the Ganga--that foremost of all rivers. As

regards ourselves endued with might, we care not when we disturb thee.

Wicked being, those who are weak in fighting worship thee. This Ganga,

issuing out of the golden peaks of Himavat, falleth into the waters of the

ocean, being distributed into seven streams. They who drink the waters of

these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu,

Gomati, and Gandaki, are cleansed of all their sins. O Gandharva, this

sacred Ganga again, flowing through the celestial region is called there

the Alakananda. It hath again in the region of the Pitris become the

Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana

himself hath said so. The auspicious and celestial river, capable of

leading to heaven (them that touch its waters), is free from all dangers.

Why dost thou then desire to bar us from it? This act of thine is not in

consonance with eternal virtue. Disregarding thy words, why shall we not

touch the sacred waters of the Bhagirathi free from all dangers and from

which none can bar us?'

"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna

became inflamed with wrath and drawing his bow to a circle began to shoot

his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son

of Pandu, wielding a good shield and the torch he held in his hand, warded

off all those arrows and addressing the Gandharva again said, 'O Gandharva,

seek not to terrify those that are skilled in weapons, for weapons hurled

at them vanish like froth. I think, O Gandharva, that ye are superior (in

prowess) to men; therefore shall I fight with thee, using celestial

weapons and not with any crooked means. This fiery weapon (that I shall

hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto

Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by

my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.'

"Vaisampayana continued, 'Saying these words, the Pandava wrathfully

hurled at the Gandharva that blazing weapon made of fire which burnt the

Gandharva's chariot in a trice. Deprived of consciousness by the force of

that weapon, the mighty Gandharva was falling, head downward, from his

chariot. Dhananjaya seized him by the hair of his head adorned with

garlands of flowers and thus dragged the unconscious Gandharva towards his

brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous of

saving her husband, ran towards Yudhishthira and sought his protection.

The Gandharvi said, 'O exalted one, extend to me thy protection! O, set my

husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva,

who seeketh thy protection!' Beholding her (so afflicted), the mighty

Yudhishthira addressed Arjuna and said, 'O slayer of foes, O child, who

would slay a foe who hath been vanquished in fight, who hath been deprived

of fame, who is protected by a woman, and who hath no prowess?' Arjuna

replied, saying, 'Keep thou thy life, O Gandharva! Go hence, and grieve

not I. Yudhishthira, the king of the Kurus, commandeth me to show thee

mercy.'

"The Gandharva replied, 'I have been vanquished by thee. I shall,

therefore, abandon my former name Angaraparna (the blazing vehicle). In

name alone, O friend, I should not be boastful when my pride in my

strength hath been overcome: I have been fortunate in that I have obtained

thee; O Arjuna, that wielder of celestial weapons! I like to impart to

thee the power of (producing) illusions which Gandharvas alone have. My

excellent and variegated chariot hath been burnt by means of thy fiery

weapon. I who had formerly been called after my excellent chariot should

now be called after my burnt chariot. The science of producing illusions

that I have spoken of was formerly obtained by me by ascetic penances.

That science I will today impart to the giver of my life--thy illustrious

self! What good luck doth he not deserve who, after overcoming a foe by

his might, giveth him life when that foe asketh for it? This science is

called Chakshushi. It was communicated by Manu unto Soma and by Soma unto

Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor,

that science, having come unto me who am without energy, is gradually

becoming fruitless. I have spoken to thee about its origin and

transmission. Listen now to its power! One may see (by its aid) whatever

one wisheth to see, and in whatever way he liketh (generally or

particularly). One can acquire this science only after standing on one leg

for six months. I shall however, communicate to thee this science without

thyself being obliged to observe any rigid vow. O king, it is for this

knowledge that we are superior to men. And as we are capable of seeing

everything by spiritual sight, we are equal to the gods. O best of men, I

intend to give thee and each of thy brothers a hundred steeds born in the

country of the Gandharvas. Of celestial colour and endued with the speed

of the mind, those horses are employed in bearing the celestial, and the

Gandharvas. They may be lean-fleshed but they tire not, nor doth their

speed suffer on that account. In days of yore the thunderbolt was created

for the chief of the celestials in order that he might slay (the Asura)

Vritra with it. But hurled at Vritra's head it broke in a thousand pieces.

The celestials worship with reverence those fragments of the thunderbolt.

That which is known in the three worlds as glory is but a portion of the

thunderbolt. The hand of the Brahmana with which he poureth libations on

the sacrificial fire, the chariot upon which the Kshatriya fighteth, the

charity of the Vaisya, and the service of the Sudra rendered unto the

three other classes, are all fragments of the thunderbolt. It hath been

said that horses, forming as they do a portion of the Kshatriya's chariot,

are, on that account, unslayable. Again horses which form a portion of the

Kshatriya's chariot, are the offspring of Vadava. Those amongst them that

are born in the region of the Gandharvas can go everywhere and assume any

hue and speed at the will of their owners. These horses of mine that I

give thee will always gratify thy wishes.'

"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if

from satisfaction for having obtained thy life at my hands in a situation

of danger, thou givest me thy science, and these horses, I would not

accept thy gift.' The Gandharva replied, saying, 'A meeting with an

illustrious person is ever a source of gratification; besides thou hast

given me my life. Gratified with thee, I will give thee my science. That

the obligation, however, may not all be on one side, I will take from thee,

O Vibhatsu, O bull in Bharata's race, thy excellent and eternal weapon of

fire!'

"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let

our friendship last for ever. O friend, tell us for what we human beings

have to stand in fear of the Gandharvas. Chastisers of foes that we are

and virtuous and conversant with the Vedas, tell us, O Gandharva, why in

travelling in the night-time we have been censured by thee.'

"The Gandharva said, 'Ye are without wives (though ye have completed the

period of study). Ye are without a particular Asrama (mode of life).

Lastly, ye are out without a Brahmana walking before, therefore, ye sons

of Pandu, ye have been censured by me. The Yakshas, Rakshasas, Gandharvas,

Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence,

and acquainted with the history of the Kuru race. O hero, I have heard too

from Narada and other celestial Rishis about the good deeds of your wise

ancestors. I myself, too, while roaming over the whole earth bounded by

her belt of seas, have witnessed the prowess of thy great race. O Arjuna,

I have personal knowledge of thy preceptor, the illustrious son of

Bharadwaja, celebrated throughout the three worlds for his knowledge of

the Vedas and the science of arms. O tiger in Kuru's race, O son of Pritha,

I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu,--these six

perpetuators of Kuru race,--these excellent celestials and human

progenitors of you all. I also know that you five brothers are learned and

high-souled, that ye are foremost of all wielders of weapons, that ye are

brave and virtuous and observant of vows. Knowing that your understanding

and hearts are excellent and your behaviour faultless, I have yet censured

you. For, O thou of Kuru's race, it behoveth no man endued with might of

arms to bear with patience any ill usage in the sight of his wife.

Especially as, O son of Kunti, our might increaseth during the hours of

darkness, accompanied by my wife I was filled with wrath. O best of vow-

observing men, I have, however, been vanquished by thee in battle. Listen

to me as I tell thee the reasons that have led to my discomfiture. The

Brahmacharya is a very superior mode of life, and as art in that mode now,

it is for this, O Partha, that I have been defeated by thee in battle. O

chastiser of foes, if any married Kshatriya fight with us at night, he can

never escape, with life. But, O Partha, a married Kshatriya, who is

sanctified with Brahma, and who hath assigned the cares of his State to a

priest, might vanquish all wanderers in the night. O child of Tapati, men

should therefore, ever employ learned priests possessing self-command for

the acquisition of every good luck they desire. That Brahmana is worthy of

being the king's priest who is learned in the Vedas and the six branches

thereof, who is pure and truthful, who is of virtuous soul and possessed

of self-command. The monarch becometh ever victorious and finally earneth

heaven who hath for his priest a Brahmana conversant with the rules of

morality, who is a master of words, and is pure and of good behaviour. The

king should always select an accomplished priest in order to acquire what

he hath not and protect what he hath. He who desireth his own prosperity

should ever be guided by his priest, for he may then obtain ever the whole

earth surrounded by her belt of seas. O son of Tapati, a king, who is

without a Brahmana, can never acquire any land by his bravery or glory of

birth alone. Know, therefore, O perpetuator of Kuru's race, that the

kingdom lasteth for ever in which Brahmanas have power.'"

SECTION CLXXIII

(Chaitraratha Parva continued)

"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I

therefore wish to know what the precise significance of this word is, O

virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But

who is Tapati that we should be called Tapatyas?'

"Vaisampayana continued, 'Thus addressed, the Gandharva related to

Dhananjaya, the son of Kunti, the (following) story well-known in the

three worlds.'

"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men,

I will duly recite to you in full this charming narrative. O, listen with

attention to what I say in explanation of why I have addressed thee as

Tapatya. That one in heaven who pervadeth by his light the whole firmament

had a daughter named Tapati equal unto himself. Tapati, the daughter of

the god Vivaswat, was the younger sister of Savitri, and she was

celebrated throughout the three worlds and devoted to ascetic penances.

There was no woman amongst the celestials, the Asuras, the Yakshas, the

Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty.

Of perfect, and faultless features, of black and large eyes, and in

beautiful attire, the girl was chaste and of perfect conduct. And, O

Bharata, seeing her Savitri (the sun) thought that there was none in the

three worlds who, for his beauty, accomplishments, behaviour, and learning,

deserved to be her husband. Beholding her attain the age of puberty and,

therefore, worthy of being bestowed on a husband, her father knew no peace

of mind, always thinking of the person he should select. At that time, O

son of Kunti, Riksha's son, that bull amongst the Kurus, the mighty king

Samvarana, was duly worshipping Surya with offerings of Arghya and flower-

garlands and scents, and with vows and fasts and ascetic penances of

various kinds. Indeed, Samvarana was worshipping Surya constantly in all

his glory, with devotion and humility and piety. And beholding Samvarana

conversant with all rules of virtue and unequalled on earth for beauty,

Surya regarded him as the fit husband for his daughter, Tapati. And, O

thou of Kuru's race, Vivaswat then resolved to bestow his daughter on that

best of kings, viz., Samvarana, the scion of a race of world-wide fame. As

Surya himself in the heavens filleth the firmament with his splendour, so

did king Samvarana on earth fill every region with the splendour of his

good achievements. And all men, O Partha, except Brahmanas, worshipped

Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing

the hearts of friends and Surya in scorching the hearts of foes. And, O

Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter

Tapati upon king Samvarana, who was possessed of such virtues and

accomplishments.

"Once on a time, O Partha, king Samvarana, endued with beauty (of person)

and immeasurable prowess, went on a hunting expedition to the under-woods

on the mountain-breast. While wandering in quest of deer, the excellent

steed the king rode, overcome, O Partha, with hunger, thirst and fatigue,

died on the mountains. Abandoning the steed, the king, O Arjuna, began to

wander about upon the mountain-breast on foot and in course of his

wandering the monarch saw a maiden of large eyes and unrivalled beauty,

That grinder of hostile host--that tiger among kings--himself without a

companion, beholding there that maiden without a companion, stood

motionless gazing at her steadfastly. For her beauty, the monarch for some

moment believed her to be (the goddess) Sri herself. Next he regarded her

to be the embodiment of the rays emanating from Surya. In splendour of her

person she resembled a flame of fire, though in benignity and loveliness

she resembled a spotless digit of the moon. And standing on the mountain-

breast, the black-eyed maiden appeared like a bright statue of gold. The

mountain itself with its creepers and plants, because of the beauty and

attire of that damsel, seemed to be converted into gold. The sight of that

maiden inspired the monarch with a contempt for all women that he had seen

before. By beholding her, the king regarded his eye-sight truly blessed.

Nothing the king had seen from the day of his birth could equal, he

thought, the beauty of that girl. The king's heart and eyes were

captivated by that damsel, as if they were bound with a cord and he

remained rooted to that spot, deprived of his senses. The monarch thought

that the artificer of so much beauty had created it only after churning

the whole world of gods Asuras and human beings. Entertaining these

various thoughts, king Samvarana regarded that maiden as unrivalled in the

three worlds for wealth of beauty.

"And the monarch of pure descent, beholding the beautiful maiden, was

pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt

with the strong flame of desire the king asked that charming maiden, still

innocent, though in her full youth, saying, 'Who art thou and whose? Why

also dost thou stay here? O thou of sweet smiles, why dost thou wander

alone in these solitary woods? Of every feature perfectly faultless, and

decked with every ornament, thou seemest to be the coveted ornament of

these ornaments themselves! Thou seemest not to be of celestial or Asura

or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent

lady, the best of women that I have ever seen or heard of would not

compare with thee in beauty! O thou of handsome face, at sight of thee

lovelier than the moon and graced with eyes like lotus-petals, the god of

desire is grinding me.'

"King Samvarana thus addressed that damsel in the forest, who however,

spoke not a word unto the monarch burning with desire. Instead, like

lightning in the clouds, that large-eyed maiden quickly disappeared in the

very sight of the monarch. The king then wandered through the whole forest,

like one out of his senses, in search of that girl of eyes like lotus-

petals. Failing to find her, that best of monarchs indulged in copious

lamentations and for a time stood motionless with grief.'"

SECTION CLXXIV

(Chaitraratha Parva continued)

"The Gandharva continued, 'When that maiden disappeared, that feller of

hostile ranks deprived of his senses by Kama (concupiscence) himself fell

down on the earth. And as the monarch fell down, that maiden of sweet

smiles and prominent and round hips appeared again before him, and smiling

sweetly, said unto that perpetuator of Kuru's race these honeyed words,

'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O

tiger among kings, to lose thy reason, a celebrated man as thou art in the

world.' Addressed in these honeyed words, the king opened his eyes and saw

before him that selfsame girl of swelling hips. The monarch who was

burning with the flame of desire then addressed that black-eyed damsel in

accents, weak with emotion, and said, 'Blest be thou O excellent woman of

black eyes! As I am burning with desire and paying thee court, O, accept

me! My life is ebbing away. O thou of large eyes, for thy sake it is, O

thou of the splendour of the filaments of the lotus, that Kama is

incessantly piercing me with his keen shafts without stopping for a

moment! O amiable and cheerful girl, I have been bitten by Kama who is

even like a venomous viper. O thou of swelling and large hips, have mercy

on me! O thou of handsome and faultless features, O thou of face like unto

the lotus-petal or the moon, O thou of voice sweet as that of singing

Kinnaras, my life now depends on thee! Without thee, O timid one, I am

unable to live! O thou of eyes like lotus-petals, Kama is piercing me

incessantly! O large-eyed girl, be merciful unto me! It becometh thee not,

O black-eyed maid, to cast me off; O handsome girl, it behoveth thee to

relieve me from such affliction by giving me thy love! At first sight thou

hast attracted my heart. My mind wandereth! Beholding thee I like not to

cast my eyes on any other woman! Be merciful! I am thy obedient slave--thy

adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of

thee, the god of desire hath entered my heart, and is piercing me with his

shafts! O thou of lotus-eyes, the flame of desire burneth within me! O,

extinguish that flame with the water of thy love poured on it! O beautiful

lady, by becoming mine, pacify thou the irrepressible god of desire that

hath appeared here armed with his deadly bow and arrows and that is

piercing me incessantly with those keen shafts of his! O thou of the

fairest complexion, wed me according to the Gandharva form, for, O thou of

tapering hips, of all forms of marriage the Gandharva hath been said to be

the best.'

"The Gandharva continued, 'Hearing those words of the monarch, Tapati made

answer, 'O king, I am not the mistress of my own self! Be it known that I

am a maiden under the control of my father. If thou really entertainest an

affection for me, demand me of my father. Thou sayest, O king, that thy

heart hath been robbed by me. But thou also hast, at first sight, robbed

me of my heart; I am not the mistress of my body, and therefore, O best of

kings, I do not approach thee; women are never independent. What girl is

there in the three worlds that would not desire thee for her husband, as

thou art kind unto all thy dependents and as thou art born in a pure race?

Therefore, when the opportunity comes, ask my father Aditya for my hand

with worship, ascetic penances, and vows. If my father bestoweth me upon

thee, then, O king, I shall ever be thy obedient wife. My name is Tapati

and I am the younger sister of Savitri, and the daughter, O bull amongst

Kshatriyas of Savitri, of (Sun) the illuminator of the universe.'"

SECTION CLXXV

(Chaitraratha Parva continued)

"The Gandharva continued, 'Saying this, Tapati of faultless features,

ascended the skies. The monarch thereupon again fell down on the earth.

His ministers and followers searching for him throughout the forest at

length came upon him lying on that solitary spot, and beholding that

excellent king, that mighty bowman, thus lying forsaken on the ground like

a rainbow dropped from the firmament, his minister-in-chief became like

one burnt by a flame of fire. Advancing hastily with affection and respect,

the minister raised that best of monarchs lying prostrate on the ground

and deprived of his senses by desire. Old in wisdom as in age, old in

achievements as in policy, the minister, after having raised the prostrate

monarch, became easy (in mind). Addressing the king in sweet words that

were also for his good, he said, 'Blest be thou, O sinless one! Fear not,

O tiger among kings!' The minister thought that the monarch, that great

feller of hostile ranks in battle, had been lying on the ground overcome

with hunger, thirst, and fatigue. The old man then sprinkled over the

crownless head of the monarch water that was cold and rendered fragrant

with lotus-petals. Slowly regaining his consciousness, the mighty monarch

sent away all his attendants with the exception of his minister only.

After those attendants had retired at his command, the king sat upon the

mountain-breast. Having purified himself duly, the king sat upon that

chief of mountains, and began, with joined palms and upturned face, to

worship Surya. King Samvarana, that smiter of all foes, thought also of

his chief priest Vasishtha, that best of Rishis. The king continued to sit

there day and night without intermission. The Brahmana sage Vasishtha came

there on the twelfth day: that great Rishi of soul under perfect command

knew at once by his ascetic power that the monarch had lost his senses in

consequence of Tapati. And that virtuous and best of Munis, as soon as he

knew this, desirous of benefiting the monarch who was ever observant of

vows, addressed him and gave him every assurance. The illustrious Rishi,

in the very sight of that monarch, ascended upward to interview Surya,

himself possessed of the splendour of that luminary. The Brahmana then

approached with joined hands the god of a thousand rays and introduced

himself cheerfully unto him, saying, 'I am Vasishtha.' Then Vivaswat of

great energy said unto that best of Rishis, 'Welcome art thou, O great

Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever

thou demandest of me, O foremost of eloquent men, I will confer on thee,

however difficult it may be for me!' Thus addressed by Surya, the Rishi of

great ascetic merit, bowing unto the god of light, replied, saying, 'O

Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask

of thee for Samvarana! That monarch is of mighty achievements, conversant

with virtue, and of high soul. O firmament-ranger, Samvarana will make a

worthy husband for thy daughter.' Thus addressed by the Rishi Vibhakara,

resolved upon bestowing his daughter upon Samvarana, saluted the Rishi,

and replied unto him, saying, 'Oh, Samvarana is the best of monarchs, thou

art the best of Rishis, Tapati is the best of women. What should we do,

therefore, but bestow her on Samvarana?' With these words, the god Tapana,

made over his daughter, Tapati, of every feature perfectly faultless, unto

the illustrious Vasishtha to bestow her upon Samvarana. And the great

Rishi then accepted the girl, Tapati, and taking leave of Surya, came back

to the spot, where that bull amongst the Kurus, of celestial achievements,

was. King Samvarana, possessed by love and with his heart fixed on Tapati,

beholding that celestial maiden of sweet smiles led by Vasishtha, became

exceedingly glad. And Tapati of fair eyebrows came down from the firmament

like lightning from the clouds, dazzling the ten points of the heavens.

And the illustrious Rishi Vasishtha of pure soul approached the monarch

after the latter's twelve nights' vow was over. It was thus that king

Samvarana obtained a wife after having worshipped with like the full moon.

And that mighty bowman, that foremost one in Kuru's race having his

curiosity greatly excited by what he heard of Vasishtha's ascetic power,

asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast

mentioned as Vasishtha. O, tell me in full about him! O chief of the

Gandharvas, tell me who this illustrious Rishi was that was the priest of

our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual

(lit, mind-born) son and Arundhati's husband. Ever difficult of being

conquered by the very immortals, Desire and Wrath, conquered by

Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath

was excited by Viswamitra's offence, that high-souled Rishi did not yet

exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at

the loss of his sons, he did not, as though powerless, though really

otherwise, do any dreadful act destructive of Viswamitra, Like the ocean

transgressing not its continents, Vasishtha transgressed not (the laws of)

Yama by bringing back his children from the domains of the king of the

dead. It was by obtaining that illustrious one who had conquered his own

self that Ikshvaku and other great monarchs acquired the whole earth. And,

O prince of Kuru's race, it was by obtaining Vasishtha, that best of

Rishis as their priest, that those monarchs performed many grand

sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted

these monarchs in the performance of their sacrifices like Vrihaspati

assisting the immortals. Therefore, look ye for some accomplished and

desirable Brahmana conversant with the Vedas and in whose heart virtue

prevails, to appoint as your priest. A Kshatriya of good lineage, desirous

of extending his dominions by conquering the earth, should, O Partha,

first appoint a priest. He who is desirous of conquering the earth should

have a Brahmana before him. Therefore, O Arjuna, let some accomplished and

learned Brahmana, who has his senses under complete control and who is

conversant with religion, profit and pleasure, be your priest.'"

Section CLXXVII

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence

arose the hostility between Viswamitra and Vasishtha both of whom dwelt in

a celestial hermitage? O, tell us all about it.'

"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as a

Purana (legend) in all the three worlds. Listen to me as I recite it fully.

There was, in Kanyakuvja, O bull of Bharata's race, a great king of

worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had a

son named Viswamitra, that grinder of foes, possessing a large army and

many animals and vehicles. And Viswamitra, accompanied by his ministers,

used to roam in quest of deer through the deep woods and over picturesque

marascetic penances the propitious lord Vivaswat, by the help of

Vasishtha's (ascetic power). And Samvarana, that bull among men with due

rites took Tapati's hand on that mountain-breast which was resorted to by

the celestials and the Gandharvas. The royal sage, with the permission of

Vasishtha, desired to sport with his wife on that mountain. And the king

caused Vasishtha to be proclaimed his regent in his capital and kingdom,

in the woods and gardens. And bidding farewell unto the monarch, Vasishtha

left him and went away. Samvarana, who sported on that mountain like a

celestial, sported with his wife in the woods and the under-woods on that

mountain for twelve full years. And, O best of the Bharatas, the god of a

thousand eyes poured no rain for twelve years on the capital and on the

kingdom of that monarch. Then, O chastiser of enemies, when that season of

drought broke out, the people of that kingdom, as also the trees and lower

animals began to die fast. And during the continuance of that dreadful

drought, not even a drop of dew fell from the skies and no corn grew. And

the inhabitants in despair, and afflicted with the fear of hunger, left

their homes and fled away in all directions. And the famished people of

the capital and the country began to abandon their wives and children and

grew reckless of one another. The people being afflicted with hunger,

without a morsel of food and reduced to skeletons, the capital looked very

much like the city of the king of the dead, full of only ghostly beings.

On beholding the capital reduced to such a state, the illustrious and

virtuous and best of Rishis, Vasishtha was resolved upon applying a remedy

and brought back unto the city that tiger among kings, Samvarana, along

with his wife, after the latter had passed so long a period in solitude

and seclusion. After the king had entered his capital, things became as

before, for, when that tiger among kings came back to his own, the god of

a thousand eyes, the slayer of Asuras, poured rain in abundance and caused

corn to grow. Revivified by the foremost of virtuous souls the capital and

the country became animated with extreme joy. The monarch, with his wife,

Tapati, once more performed sacrifices for twelve years, like the lord

Indra (god of rain) performing sacrifices with his wife, Sachi.'

"The Gandharva continued, 'This, O Partha, is the history of Tapati of old,

the daughter of Vivaswat. It is for her that thou art (called) Tapatya.

King Samvarana begot upon Tapati a son named Kuru, who was the foremost of

ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called

Tapatya.'"

SECTION CLXXVI

(Chaitraratha Parva continued)

"The Gandharva continued, 'Once on a time, while king Viswamitra went

quest of deer, the king became weak with exertion and thirst. The monarch

arrived in that state at the asylum of Vasishtha, and the blessed and

illustrious Rishi beholding him arrive, reverenced with his homage that

best of men, king Viswamitra. And O Bharata, the Rishi saluted the monarch

by offering him water to wash his face and feet with, and Arghya, and wild

fruits, and clarified butter. For the illustrious Rishi had a cow yielding

anything that was desired of her. When she was addressed, saying, 'O give',

she always yielded the article that was sought. And she yielded various

fruits and corn, wild or grown in gardens and fields, and milk, and many

excellent nutritive viands full of six different kinds of juice (taste?)

and like unto nectar itself, and various other kinds of enjoyable things,

O Arjuna, of ambrosial taste for drinking and eating, and for licking and

sucking, and also many precious gems and robes of various kinds. With

these desirable objects in profusion the monarch was worshipped. And the

king with his minister and troops became highly pleased. And the monarch

wondered much, beholding that cow with six elevated limbs and the

beautiful flanks and hips, and five limbs that were broad, and eyes

prominent like those of the frog and beautiful in size, and high udders,

and faultless make, and straight and uplifted ears, and handsome horns,

and well-developed head and neck.

"And, O prince, the son of Gadhi, gratified with everything and applauding

the cow named Nandini, addressed the Rishi, saying, 'O Brahmana, O great

Muni, give me thy Naridini in exchange for ten thousand kine, or my

kingdom. Enjoy thou my kingdom (giving me thy cow).'

"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this

cow hath been kept by me for the sake of the gods, guests, and the Pitris,

as also for my sacrifices. I cannot give Nandini in exchange for even thy

kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a Brahmana

devoted to asceticism and study. Is there any energy in Brahmanas who are

peaceful and who have their souls under perfect command? When thou givest

me not what I desire in exchange even for ten thousand cows, I will not

abandon the practice of my order; I will take thy cow even by force!'

"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou art

a powerful monarch. O, do in haste what thou desirest; and stop not to

consider its propriety.'

"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O

Partha, then forcibly seized Nandini, that cow (white) like the swan or

the moon, and attempted to take her away, afflicting her with stripes and

persecuting her otherwise. The innocent Nandini then began, O Partha, to

low piteously, and approaching the illustrious Vasishtha stood before him

with uplifted face. Though persecuted very cruelly, she refused to leave

the Rishi's asylum.

"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art

lowing repeatedly and I am hearing thy cries. But, O Nandini, even

Viswamitra is taking thee away by force, what can I do in this matter, as

I am a forgiving Brahmana?'

"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini,

alarmed at the sight of Viswamitra's troops and terrified by Viswamitra

himself, approached the Rishi still closer, and said, 'O illustrious one,

why art thou so indifferent to my poor self afflicted with the stripes of

the cruel troops of Viswamitra and crying so piteously as if I were

masterless?' Hearing these words of the crying and persecuted Nandini, the

great Rishi lost not his patience nor turned from his vow of forgiveness.

He replied, 'The Kshatriya's might lies in physical strength, the

Brahmana's in forgiveness. Because I cannot give up forgiveness, go thou,

O Nandini, if thou choosest.' Nandini answered, 'Castest thou me away, O

illustrious one, that thou sayest so? If thou dost not cast me off, I

cannot, O Brahmana, be taken away by force.' Vasishtha said, 'O blessed

one, I do not cast thee off! Stay if thou canst! O, yonder is thy calf,

tied with a stout cord, and even now being weakened by it!'

"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word

stay, raised her head and neck upward, and became terrible to behold. With

eyes red with rage and lowing repeatedly, she then attacked Viswamitra's

troops on all sides. Afflicted with their stripes and running hither and

thither with those red eyes of hers, her wrath increased. Blazing with

rage, she soon became terrible to behold like unto the sun in his midday

glory. And from her tail she began to rain showers of burning coals all

around. And some moments after, from her tail she brought forth an army of

Palhavas, and from her udders, an army of Dravidas and Sakas; and from her

womb, an army of Yavanas, and from her dung, an army of Savaras; and from

her urine, an army of Kanchis; and from her sides, an army of Savaras. And

from the froth of her mouth came out hosts of Paundras and Kiratas,

Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and

Pulindas and Chinas and Hunas with Keralas, and numerous other Mlechchhas.

And that vast army of Mlechchhas in various uniforms, and armed with

various weapons, as soon as it sprang into life, deploying in the very

sight of Viswamitra, attacked that monarch's soldiers. And so numerous was

that Mlechchha host that each particular soldier of Viswamitra was

attacked by a band of six or seven of their enemies. Assailed with a

mighty shower of weapons, Viswamitra's troops broke and fled, panic-

stricken, in all directions, before his very eyes. But, O bull in

Bharata's race, the troops of Vasishtha, though excited with wrath, took

not the life of any of Viswamitra's troops. Nandini simply caused the

monarch's army to be routed and driven off. And driven (from the asylum)

twenty-seven full miles, panic-stricken, they shrieked aloud and beheld

not anyone that could protect them. Viswamitra, beholding this wonderful

feat that resulted from Brahmana prowess, became disgusted with Kshatriya

prowess and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true

prowess! In judging of strength and weakness, I see that asceticism is

true strength.' Saying this, the monarch, abandoning his large domains and

regal splendour and turning his back upon all pleasures, set his mind on

asceticism. Crowned with success in asceticism and filling the three

worlds with the heat of his ascetic penances, he afflicted all creatures

and finally became a Brahmana. The son of Kusika at last drank Soma with

Indra himself (in Heaven).'"

SECTION CLXXVIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'There was, O Partha, a king in this world,

named Kalmashapada, who was of the race of Ikshvaku and was unequalled on

earth for prowess. One day the king went from his capital into the woods

for purposes of hunting, and this grinder of foes pierced (with his

arrows) many deer and wild boars. And in those deep woods the king also

slew many rhinoceroses. Engaged in sport for some length of time, the

monarch became very much fatigued and at last he gave up the chase,

desiring to rest awhile.

"The great Viswamitra, endued with energy, had, a little while ago,

desired to make that monarch his disciple. As the monarch, afflicted with

hunger and thirst, was proceeding through the woods, he came across that

best of Rishis, the illustrious son of Vasishtha, coming along the same

path. The king ever victorious in battle saw that Muni bearing the name of

Saktri, that illustrious propagator of Vasishtha's race, the eldest of the

high-souled Vasishtha's hundred sons, coming along from opposite direction.

The king, beholding him said, 'Stand out of our way.' The Rishi,

addressing the monarch in a conciliatory manner, said unto him sweetly, 'O

king, this is my way. This is the eternal rule of morality indicated in

every treatise on duty and religion, viz., that a king should ever make

way for Brahmanas.' Thus did they address each other respecting their

right of way. 'Stand aside, stand aside', were the words they said unto

each other. The Rishi, who was in the right, did not yield, nor did the

king yield to him from pride and anger. That best of monarchs, enraged at

the Rishi, refusing to yield him the way, acted like a Rakshasa, striking

him with his whip. Thus whipped by the monarch, that best of Rishis, the

son of Vasishtha, was deprived of his senses by anger, and speedily cursed

that first of monarchs, saying, 'O worst of kings, since thou persecutest

like a Rakshasa an ascetic, thou shalt from this day, became a Rakshasa

subsisting on human flesh! Hence, thou worst of kings! thou shalt wander

over the earth, affecting human form!' Thus did the Rishi Sakti, endued

with great prowess, speak unto king Kalmashapada. At this time Viswamitra,

between whom and Vasishtha there was a dispute about the discipleship of

Kalmashapada, approached the place where that monarch and Vasishtha's son

were. And, O Partha, that Rishi of severe ascetic penances, viz.,

Viswamitra of great energy, approached the pair (knowing by his spiritual

insight that they had been thus quarrelling with each other). After the

curse had been pronounced, that best of monarchs knew that Rishi to be

Vasishtha's son and equal unto Vasishtha himself in energy. And, O Bharata,

Viswamitra, desirous of benefiting himself, remained on that spot,

concealed from the sight of both by making himself invisible. Then that

best of monarchs, thus cursed by Saktri, desiring to propitiate the Rishi

began to humbly beseech him. And, O chief of the Kurus, Viswamitra,

ascertaining the disposition of the king (and fearing that the difference

might be made up), ordered a Rakshasa to enter the body of the king. And a

Rakshasa of the name of Kinkara then entered the monarch's body in

obedience to Saktri's curse and Viswamitra's command. And knowing, O

chastiser of foes, that the Rakshasa had possessed himself of the monarch,

that best of Rishis, Viswamitra, then left the spot and went away.

"Shortly after, O Partha, the monarch, possessed by the Rakshasa and

terribly afflicted by him, lost all his senses. At this time a Brahmana

beheld the king in the woods. Afflicted with hunger, that Brahmana begged

of the king some food with meat. The royal sage, Kalmashapada, that

cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O

Brahmana for a moment. On my return, I will give thee whatever food thou

desirest.' Having said this, the monarch went away, but the Brahmana

stayed on there. The high-minded king having roved for some time at

pleasure and according to his will, at last entered his inner apartment.

Thus waking at midnight and remembering his promise, he summoned his cook

and told him of his promise unto the Brahmana staying in the forest. And

he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth for

me in the hope of food. Go and entertain him with food and meat.'

"The Gandharva continued, 'Thus commanded, the cook went out in search of

meat. Distressed at not having found any, he informed the king of his

failure. The monarch, however, possessed as he was by the Rakshasa,

repeatedly said, without scruple of any kind, 'Feed him with human flesh.'

The cook, saying, 'So be it,' went to the place where the (king's)

executioners were, and thence taking human flesh and washing and cooking

it duly and covering it with boiled rice offered it unto that hungry

Brahmana devoted to ascetic penances. But that best of Brahmanas, seeing

with his spiritual sight that the food was unholy and, therefore, unworthy

of being eaten, said these words with eyes red with anger, 'Because that

worst of kings offereth me food that is unholy and unworthy of being taken,

therefore that wretch shall have himself a fondness for such food. And

becoming fond of human flesh as cursed by Saktri of old, the wretch shall

wander over the earth, alarming and otherwise troubling all creatures.'

The curse, therefore, on that king, thus repeated a second time, became

very strong, and the king, possessed by a Rakshasa disposition, soon lost

all his senses.

"A little while after, O Bharata, that best of monarchs, deprived of all

his senses by the Rakshasa within him, beholding Saktri who had cursed him,

said, 'Because thou hast pronounced on me this extraordinary curse,

therefore, I shall begin my life of cannibalism by devouring thee.' Having

said this, the king immediately slew Saktri and ate him up, like a tiger

eating the animal it was fond of. Beholding Saktri thus slain and devoured,

Viswamitra repeatedly urged that Rakshasa (who was within the monarch)

against the other sons of Vasishtha. Like a wrathful lion devouring small

animals, that Rakshasa soon devoured the other sons of the illustrious

Vasishtha that were junior to Saktri in age. But Vasishtha, learning that

all his sons had been caused to be slain by Viswamitra, patiently bore his

grief like the great mountain that bears the earth. That best of Munis,

that foremost of intelligent men, was resolved rather to sacrifice his own

life than exterminate (in anger) the race of Kusikas. The illustrious

Rishi threw himself down from the summit of Meru, but he descended on the

stony ground as though on a heap of cotton. And, O son of Pandu, when the

illustrious one found that death did not result from that fall, he kindled

a huge fire in the forest and entered it with alacrity. But that fire,

though burning brightly, consumed him not. O slayer of foes, that blazing

fire seemed to him cool. Then the great Muni under the influence of grief,

beholding the sea, tied a stony weight to his neck and threw himself into

its waters. But the waves soon cast him ashore. At last when that Brahmana

of rigid vows succeeded not in killing himself by any means, he returned,

in distress of heart, to his asylum.'"

SECTION CLXXIX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Beholding his asylum bereft of his children,

the Muni afflicted with great grief left it again. And in course of his

wandering he saw, O Partha, a river swollen with the waters of the rainy

season, sweeping away numberless trees and plants that had grown on its

margin. Beholding this, O thou of Kuru's race, the distressed Muni

thinking that he would certainly be drowned if he fell into the waters of

that river, he tied himself strongly with several cords and flung himself,

under the influence of grief, into the current of that mighty stream. But,

O slayer of foes, that stream soon cut those cords and cast the Rishi

ashore. And the Rishi rose from the bank, freed from the cords with which

he had tied himself. And because his cords were thus broken off by the

violence of the current, the Rishi called the stream by the name of Vipasa

(the cord-breaker). For his grief the Muni could not, from that time, stay

in one place; he began to wander over mountains and along rivers and lakes.

And beholding once again a river named Haimavati (flowing from Himavat) of

terrible aspect and full of fierce crocodiles and other (aquatic) monsters,

the Rishi threw himself into it, but the river mistaking the Brahmana for

a mass of (unquenchable) fire, immediately flew in a hundred different

directions, and hath been known ever since by the name of the Satadru (the

river of a hundred courses). Seeing himself on the dry land even there he

exclaimed, 'O, I cannot die by my own hands!' Saying this, the Rishi once

more bent his steps towards his asylum. Crossing numberless mountains and

countries, as he was about to re-enter his asylum, he was followed by his

daughter-in-law named Adrisyanti. As she neared him, he heard the sound

from behind of a very intelligent recitation of the Vedas with the six

graces of elocution. Hearing that sound, the Rishi asked, 'Who is it that

followeth me?' His daughter-in-law then answered, 'I am Adrisyanti, the

wife of Saktri. I am helpless, though devoted to asceticism.' Hearing her,

Vasishtha said, 'O daughter, whose is this voice that I heard, repeating

the Vedas along with the Angas like unto the voice of Saktri reciting the

Vedas with the Angas?' Adrisyanti answered, 'I bear in my womb a child by

thy son Saktri. He hath been here full twelve years. The voice thou

hearest is that of the Muni, who is reciting the Vedas.'

"The Gandharva continued, 'Thus addressed by her the illustrious Vasishtha

became exceedingly glad. And saying, 'O, there is a child (of my race)!'--

he refrained, O Partha, from self-destruction. The sinless one accompanied

by his daughter-in-law, then returned to his asylum. And the Rishi saw one

day in the solitary woods (the Rakshasa) Kalmashapada. The king, O Bharata,

possessed by fierce Rakshasa, as he saw the Rishi, became filled with

wrath and rose up, desiring to devour him. And Adrisyanti beholding before

her that the Rakshasa of cruel deeds, addressed Vasishtha in these words,

full of anxiety and fear, 'O illustrious one, the cruel Rakshasa, like

unto Death himself armed with (his) fierce club, cometh towards us with a

wooden club in hand! There is none else on earth, except thee, O

illustrious one, and, O foremost of all that are conversant with the Vedas

to restrain him today. Protect me, O illustrious one, from this cruel

wretch of terrible mien. Surely, the Rakshasa cometh hither to devour us!'

Vasishtha, hearing this, said, 'Fear not, O daughter, there is no need of

any fear from any Rakshasa. This one is no Rakshasa from whom thou

apprehendest such imminent danger. This is king Kalmashapada endued with

great energy and celebrated on earth. That terrible man dwelleth in these

woods.'

"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi

Vasishtha, endued with great energy, restrained him, O Bharata, by

uttering the sound Hum. Sprinkling him again with water sanctified with

incantations the Rishi freed the monarch from that terrible curse. For

twelve years the monarch had been overwhelmed by the energy of Vasishtha's

son like Surya seized by the planet (Rahu) during the season of an eclipse.

Freed from the Rakshasa the monarch illumined that large forest by his

splendour like the sun illumining the evening clouds. Recovering his power

of reason, the king saluted that best of Rishis with joined palms and said,

'O illustrious one, I am the son of Sudasa and thy disciple, O best of

Munis! O, tell me what is thy pleasure and what I am to do.' Vasishtha

replied, saying, 'My desire hath already been accomplished. Return now to

thy kingdom and rule thy subjects. And, O chief of men, never insult

Brahmanas any more.' The monarch replied, 'O illustrious one, I shall

never more insult superior Brahmanas. In obedience to thy command I shall

always worship Brahmanas. But, O best of Brahmanas, I desire to obtain

from thee that by which, O foremost of all that are conversant with the

Vedas, I may be freed from the debt I owe to the race of Ikshvaku! O best

of men, it behoveth thee to grant me, for the perpetuation of Ikshvaku's

race, a desirable son possessing beauty and accomplishments and good

behaviour.'

"The Gandharva continued, 'Thus addressed, Vasishtha, that best of

Brahmanas devoted to truth replied unto that mighty bowman of a monarch,

saying, 'I will give you.' After some time, O prince of men, Vasishtha,

accompanied by the monarch, went to the latter's capital known all over

the earth by the name of Ayodhya. The citizens in great joy came out to

receive the sinless and illustrious one, like the dwellers in heaven

coming out to receive their chief. The monarch, accompanied by Vasishtha,

re-entered his auspicious capital after a long time. The citizens of

Ayodhya beheld their king accompanied by his priest, as if he were the

rising sun. The monarch who was superior to everyone in beauty filled by

his splendour the whole town of Ayodhya, like the autumnal moon filling by

his splendour the whole firmament. And the excellent city itself, in

consequence of its streets having been watered and swept, and of the rows

of banners and pendants beautifying it all around, gladdened the monarch's

heart. And, O prince of Kuru's race, the city filled as it was with joyous

and healthy souls, in consequence of his presence, looked gay like

Amaravati with the presence of the chief of the celestials. After the

royal sage had entered his capital, the queen, at the king's command,

approached Vasishtha. The great Rishi, making a covenant with her, united

himself with her according to the high ordinance. And after a little while,

when the queen conceived, that best of Rishis, receiving the reverential

salutations of the king, went back to his asylum. The queen bore the

embryo in her womb for a long time. When she saw that she did not bring

forth anything, she tore open her womb by a piece of stone. It was then

that at the twelfth year (of the conception) was born Asmaka, that bull

amongst men, that royal sage who founded (the city of) Paudanya.'"

SECTION CLXXX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been

residing in Vasishtha's asylum, brought forth (when the time came) a son

who was the perpetuator of Saktri's race and who was a second Saktri in

everything. O foremost of Bharatas, that best of Munis, the illustrious

Vasishtha himself performed the usual after-birth ceremonies of his

grandson. And, because the Rishi Vasishtha had resolved on self-

destruction but had abstained therefrom as soon as he knew of the

existence of that child, that child, when born, was called Parasara (the

vivifier of the dead). The virtuous Parasara, from the day of his birth,

knew Vasishtha for his father and behaved towards the Muni as such. One

day, O son of Kunti, the child addressed Vasishtha, that first of Brahmana

sages, as father, in the presence of his mother Adrisyanti. Adrisyanti,

hearing the very intelligible sound father sweetly uttered by her son,

addressed him with tearful eyes and said, 'O child, do not address this

thy grandfather as father? Thy father, O son, has been devoured by a

Rakshasa in a different forest. O innocent one, he is not thy father whom

thou regardest so. The revered one is the father of that celebrated father

of thine.' Thus addressed by his mother that best of Rishis of truthful

speech, gave way to sorrow, but soon fired up and resolved to destroy the

whole creation. Then that illustrious and great ascetic Vasishtha, that

foremost of all persons conversant with Brahma, that son of Mitravaruna,

that Rishi acquainted with positive truth, addressed his grandson who had

set his heart upon the destruction of the world. Hear, O Arjuna, the

arguments by which Vasishtha succeeded in driving out that resolution from

his grandson's mind.'

"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated

king of the name of Kritavirya. That bull among the kings of the earth was

the disciple of the Veda-knowing Bhrigus. That king, O child, after

performing the Soma sacrifice, gratified the Brahmanas with great presents

of rice and wealth. After that monarch had ascended to heaven, an occasion

came when his descendants were in want of wealth. And knowing that the

Bhrigus were rich, those princes went unto those best of Brahmanas, in the

guise of beggars. Some amongst the Bhrigus, to protect their wealth,

buried it under earth; and some from fear of the Kshatriyas, began to give

away their wealth unto (other) Brahmanas; while some amongst them duly

gave unto the Kshatriyas whatever they wanted. It happened, however, that

some Kshatriyas, in digging as they pleased at the house of particular

Bhargava, came upon a large treasure. And the treasure was seen by all

those bulls among Kshatriyas who had been there. Enraged at what they

regarded as the deceitful behaviour of the Bhrigus, the Kshatriyas

insulted the Brahmanas, though the latter asked for mercy. And those

mighty bowmen began to slaughter the Bhrigus with their sharp arrows. And

the Kshatriyas wandered over the earth, slaughtering even the embryos that

were in the wombs of the women of the Bhrigu race. And while the Bhrigu

race was thus being exterminated, the women of that tribe fled from fear

to the inaccessible mountains of Himavat. And one amongst these women, of

tapering thighs, desiring to perpetuate her husband's race, held in one of

her thighs an embryo endued with great energy. A certain Brahmana woman,

however, who came to know this fact, went from fear unto the Kshatriyas

and reported the matter unto them. And the Kshatriyas then went to destroy

that embryo. Arrived at the place, they beheld the would-be mother blazing

with inborn energy, and the child that was in her thigh came out tearing

up the thigh and dazzling the eyes of those Kshatriyas like the midday sun.

Thus deprived of their eyes, the Kshatriyas began to wander over those

inaccessible mountains. And distressed at the loss of sight, the princes

were afflicted with woe, and desirous of regaining the use of their eyes

they resolved to seek the protection of that faultless woman. Then those

Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire

that hath gone out, addressed with anxious hearts that illustrious lady,

saying, 'By thy grace. O lady, we wish to be restored to sight. We shall

then return to our homes all together and abstain for ever from our sinful

practice. O handsome one, it behoveth thee with thy child to show us mercy.

It behoveth thee to favour these kings by granting them their eye-sight.'"

SECTION CLXXXI

(Chaitraratha Parva continued)

"Vasishtha continued, 'The Brahmana lady, thus addressed by them, said,

'Ye children, I have not robbed you of your eye-sight, nor am I angry with

you. This child, however, of the Bhrigu race hath certainly been angry

with you. There is little doubt, ye children, that ye have been robbed of

your sight by that illustrious child whose wrath hath been kindled at the

remembrance of the slaughter of his race. Ye children, while ye were

destroying even the embryos of the Bhrigu race, this child was held by me

in my thigh for a hundred years! And in order that the prosperity of

Bhrigu's race might be restored, the entire Vedas with their branches came

unto this one even while he was in the womb. It is plain that this scion

of the Bhrigu race, enraged at the slaughter of his fathers, desireth to

slay you! It is by his celestial energy that your eyes have been scorched.

Therefore, ye children, pray ye unto this my excellent child born of my

thigh. Propitiated by your homage he may restore your eye-sight.'

"Vasishtha continued, 'Hearing those words of the Brahmana lady, all these

princes addressed the thigh-born child, saying, 'Be propitious!' And the

child became propitious unto them. And that best of Brahmana Rishis, in

consequence of his having been born after tearing open his mother's thigh,

came to be known throughout the three worlds by the name of Aurva (thigh-

born). And those princes regaining their eye-sight went away. But the Muni

Aurva of the Bhrigu race resolved upon overcoming the whole world. And the

high-souled Rishi set his heart, O child, upon the destruction of every

creature in the world. And that scion of the Bhrigu race, for paying

homage (as he regarded) unto his slaughtered ancestors, devoted himself to

the austerest of penances with the object of destroying the whole world.

And desirous of gratifying his ancestors, the Rishi afflicted by his

severe asceticism the three worlds with the celestials, the Asuras and

human beings. The Pitris, then, learning what the child of their race was

about, all came from their own region unto the Rishi and addressing him

said:

'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath

been witnessed by us. Be propitious unto the three worlds. O, control thy

wrath. O child, it was not from incapacity that the Bhrigus of souls under

complete control were, all of them, indifferent to their own destruction

at the hands of the murderous Kshatriyas. O child, when we grew weary of

the long periods of life alloted to us, it was then that we desired our

own destruction through the instrumentality of the Kshatriyas. The wealth

that the Bhrigus had placed in their house underground had been placed

only with the object of enraging the Kshatriyas and picking a quarrel with

them. O thou best of Brahmanas, as we were desirous of heaven, of what use

could wealth be to us? The treasurer of heaven (Kuvera) had kept a large

treasure for us. When we found that death could not, by any means,

overtake us all, it was then, O child, that we regarded this as the best

means (of compassing our desire). They who commit suicide never attain to

regions that are blessed. Reflecting upon this, we abstained from self-

destruction. That which, therefore thou desirest to do is not agreeable to

us. Restrain thy mind, therefore, from the sinful act of destroying the

whole world. O child, destroy not the Kshatriyas nor the seven worlds. O,

kill this wrath of thine that staineth thy ascetic energy.'"

SECTION CLXXXII

(Chaitraratha Parva continued)

"The Gandharva said, 'Vasishtha after this, continued the narration saying,

'Hearing words of the Pitris, Aurva, O child, replied unto them to this

effect:

'Ye Pitris, the vow I have made from anger for the destruction of all the

worlds, must not go in vain. I cannot consent to be one whose anger and

vows are futile. Like fire consuming dry woods, this rage of mine will

certainly consume me if I do not accomplish my vow. The man that

represseth his wrath that hath been excited by (adequate) cause, becometh

incapable of duly compassing the three ends of life (viz., religion,

profit and pleasure). The wrath that kings desirous of subjugating the

whole earth exhibit, is not without its uses. It serveth to restrain the

wicked and to protect the honest. While lying unborn within my mother's

thigh, I heard the doleful cries of my mother and other women of the

Bhrigu race who were then being exterminated by the Kshatriyas. Ye Pitris,

when those wretches of Kshatriyas began to exterminate the Bhrigus

together with unborn children of their race, it was then that wrath filled

my soul. My mother and the other women of our race, each in an advanced

state of pregnancy, and my father, while terribly alarmed, found not in

all the worlds a single protector. Then when the Bhrigu women found not a

single protector, my mother held me in one of her thighs. If there be a

punisher of crimes in the worlds no one in all the worlds would dare

commit a crime; if he findeth not a punisher, the number of sinners

becometh large. The man who having the power to prevent or punish sin doth

not do so knowing that a sin hath been committed, is himself defiled by

that sin. When kings and others, capable of protecting my fathers, protect

them not, postponing that duty preferring the pleasures of life, I have

just cause to be enraged with them. I am the lord of the creation, capable

of punishing its iniquity. I am incapable of obeying your command. Capable

of punishing this crime, if I abstain from so doing, men will once more

have to undergo a similar persecution. The fire of my wrath too that is

ready to consume the worlds, if repressed, will certainly consume by its

own energy my own self. Ye masters, I know that ye ever seek the good of

the worlds: direct me, therefore, as to what may benefit both myself and

the worlds.'

"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that

is born of thy wrath and that desireth to consume the worlds, into the

waters. That will do thee good. The worlds, indeed, are all dependent on

water (as their elementary cause). Every juicy substance containeth water,

indeed the whole universe is made of water. Therefore, O thou best of

Brahmanas, cast thou this fire of thy wrath into the waters. If, therefore,

thou desirest it, O Brahmana, let this fire born of thy wrath abide in the

great ocean, consuming the waters thereof, for it hath been said that the

worlds are made of water. In this way, O thou sinless one, thy word will

be rendered true, and the worlds with the gods will not be destroyed.'

"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath

into the abode of Varuna. And that fire which consumeth the waters of the

great ocean, became like unto a large horse's head which persons

conversant with the Vedas call by the name of Vadavamukha. And emitting

itself from that mouth it consumeth the waters of the mighty ocean. Blest

be thou! It behoveth not thee, therefore, to destroy the worlds. O thou

Parasara, who art acquainted with the higher regions, thou foremost of

wise men!'"

SECTION CLXXXIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'The Brahmana sage (Parasara) thus addressed by

the illustrious Vasishtha restrained his wrath from destroying the worlds.

But the Rishi Parasara endued with great energy--the son of Saktri--the

foremost of all persons acquainted with the Vedas--performed a grand

Rakshasa sacrifice. And remembering the slaughter of (his father) Saktri,

the great Muni began to consume the Rakshasas, young and old, in the

sacrifice he performed. And Vasishtha did not restrain him from this

slaughter of the Rakshasa, from the determination of not obstructing this

second vow (of his grandson). And in that sacrifice the great Muni

Parasara sat before three blazing fires, himself like unto a fourth fire.

And the son of Saktri, like the Sun just emerging from the clouds,

illuminated the whole firmament by that stainless sacrifice of his into

which large were the libations poured of clarified butter. Then Vasishtha

and the other Rishis regarded that Muni blazing with his own energy as if

he were the second Sun. Then the great Rishi Atri of liberal soul desirous

of ending that sacrifice, an achievement highly difficult for others,--

came to that place. And there also came, O thou slayer of all foes,

Pulastya and Pulaha, and Kratu the performer of many great sacrifices, all

influenced by the desire of saving the Rakshasas. And, O thou bull of the

Bharata race, Pulastya then, seeing that many Rakshasas had already been

slain, told these words unto Parasara that oppressor of all enemies:

'There is no obstruction, I hope, to this sacrifice of thine, O child!

Takest thou any pleasure, O child, in this slaughter of even all those

innocent Rakshasas that know nothing of thy father's death. It behoveth

thee not to destroy any creatures thus. This, O child, is not the

occupation of a Brahmana devoted to asceticism. Peace is the highest

virtue. Therefore, O Parasara, establish thou peace. How hast thou, O

Parasara, being so superior, engaged thyself in such a sinful practice? It

behoveth not thee to transgress against Saktri himself who was well-

acquainted with all rules of morality. It behoveth not thee to extirpate

any creatures. O descendant of Vasishtha's race, that which befell thy

father was brought about by his own curse. It was for his own fault that

Saktri was taken hence unto heaven. O Muni, no Rakshasa was capable of

devouring Saktri; he himself provided for his own death. And, O Parasara,

Viswamitra was only a blind instrument in that matter. Both Saktri and

Kalmashapada, having ascended to heaven are enjoying great happiness. And,

the other sons also of the great Rishi Vasishtha who were younger than

Saktri, are even now enjoying themselves with the celestials. And, O child,

O offspring of Vasishtha's son, thou hast also been, in this sacrifice,

only an instrument in the destruction of these innocent Rakshasas. O,

blest be thou! Abandon this sacrifice of thine. Let it come to an end.'

"The Gandharva continued, 'Thus addressed by Pulastya, as also by the

intelligent Vasishtha, that mighty Muni--the son of Saktri then brought

that sacrifice to an end. And the Rishi cast the fire that he had ignited

for the purpose of the Rakshasas' sacrifice into the deep woods on the

north of the Himavat. And that fire may be seen to this day consuming

Rakshasas and trees and stones in all seasons.'"

SECTION CLXXXIV

(Chaitraratha Parva continued)

"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his

queen to go unto that foremost of all persons conversant with the Vedas--

the master Vasishtha? Why also did that illustrious and great Rishi

Vasishtha himself who was acquainted with every rule of morality know a

woman he should not have known? O friend, was this an act of sin on the

part of Vasishtha? It behoveth thee to remove the doubts I entertain and

refer to thee for solution.'

"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me

as I answer the question thou hast asked in respect of Vasishtha and king

Kalmashapada that cherisher of friends. O thou best of the Bharatas, I

have told thee all about the curse of king Kalmashapada by Saktri, the

illustrious son of Vasishtha. Brought under the influence of the curse,

that smiter of all foes--king Kalmashapada--with eyes whirling in anger

went out of his capital accompanied by his wife. And entering with his

wife the solitary woods the king began to wander about. And one day while

the king under the influence of the curse was wandering through that

forest abounding in several kinds of deer and various other animals and

overgrown with numerous large trees and shrubs and creepers and resounding

with terrible cries, he became exceedingly hungry. And the monarch

thereupon began to search for some food. Pinched with hunger, the king at

last saw, in a very solitary part of the woods, a Brahmana and his wife

enjoying each other. Alarmed at beholding the monarch the couple ran away,

their desire ungratified. Pursuing the retreating pair, the king forcibly

seized the Brahmana. Then the Brahmani, beholding her lord seized,

addressed the monarch, saying, 'Listen to what I say, O monarch of

excellent vows! It is known all over the world that thou art born in the

solar race, and that thou art ever vigilant in the practice of morality

and devoted to the service of thy superiors. It behoveth thee not to

commit sin, O thou irrepressible one, deprived though thou hast been of

thy senses by (the Rishi's) curse. My season hath come, and wishful of my

husband's company I was connected with him. I have not been gratified yet.

Be propitious unto us, O thou best of kings! Liberate my husband.' The

monarch, however, without listening to her cries cruelly devoured her

husband like a tiger devouring its desirable prey. Possessed with wrath at

this sight, the tears that that woman shed blazed up like fire and

consumed everything in that place. Afflicted with grief at the calamity

that overtook her lord, the Brahmani in anger cursed the royal sage

Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured under

my very nose my illustrious husband dear unto me, even before my desires

have been gratified, therefore shall thou, O wicked one afflicted by my

curse, meet with instant death when thou goest in for thy wife in season.

And thy wife, O wretch, shall bring forth a son uniting herself with that

Rishi Vasishtha whose children have been devoured by thee. And that child,

O worst of kings, shall be the perpetuator of thy race.' And cursing the

monarch thus, that lady of Angira's house bearing every auspicious mark,

entered the blazing fire in the very sight of the monarch. And, O thou

oppressor of all foes, the illustrious and exalted Vasishtha by his

ascetic power and spiritual insight immediately knew all. And long after

this, when the king became freed from his curse, he approached his wife

Madayanati when her season came. But Madayanati softly sent him away.

Under the influence of passion the monarch had no recollection of that

curse. Hearing, however, the words of his wife, the best of kings became

terribly alarmed. And recollecting the curse he repented bitterly of what

he had done. It was for this reason, O thou best of men, that the monarch

infected with the Brahmani's curse, appointed Vasishtha to beget a son

upon his queen.'"

SECTION CLXXXV

(Chaitraratha Parva continued)

"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell us,

therefore, which Veda-knowing Brahmana is worthy to be appointed as our

priest.'

"The Gandharva replied, 'There is in these woods a shrine of the name of

Utkochaka. Dhaumya, the younger brother of Devala is engaged there in

ascetic penances. Appoint him, if ye desire, your priest."

"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had

happened, gave unto that Gandharva, his weapon of fire with befitting

ceremonies. And addressing him, the Pandava also said, 'O thou best of

Gandharvas, let the horses thou givest us remain with thee for a time.

When the occasion cometh, we will take them from thee. Blest be thou.'

Then the Gandharva and the Pandavas, respectfully saluting each other,

left the delightful banks of the Bhagirathi and went wheresoever they

desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred

asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the

foremost of all conversant with the Vedas, receiving them with presents of

wild fruits and (edible) roots, consented to become their priest. And the

Pandavas with their mother forming the sixth of the company, having

obtained that Brahmana as their priest regarded their sovereignty and

kingdom as already regained and the daughter of the Panchala king as

already obtained in the Swayamavara. And those bulls of the Bharata race,

having obtained the master Dhaumya as their priest, also regarded

themselves as placed under a powerful protector. And the high-souled

Dhaumya, acquainted with the true meaning of the Vedas and every rule of

morality, becoming the spiritual preceptor of the virtuous Pandavas, made

them his Yajamanas (spiritual disciples). And that Brahmana, beholding

those heroes endued with intelligence and strength and perseverance like

unto the celestials, regarded them as already restored, by virtue of their

own accomplishments to their sovereignty and kingdom. Then those kings of

men, having had benedictions uttered upon them by that Brahmana, resolved

to go, accompanied by him, to the Swayamvara of the Princess of

Panchala.'"

SECTION CLXXXVI

(Swayamvara Parva)

"Vaisampayana said, 'Then those tigers among men--those brothers--the five

Pandavas, set out for Panchala to behold that country and Draupadi and the

festivities (in view of her marriage). And those tigers among men--those

oppressors of all enemies--in going along with their mother, saw on the

way numerous Brahmanas proceeding together. And those Brahmanas who were

all Brahmacharis beholding the Pandavas, O king, asked them, 'Where are ye

going to? Whence also are ye come?' And Yudhishthira replied unto them,

saying, 'Ye bulls among Brahmanas, know ye that we are uterine brothers

proceeding together with our mother. We are coming even from Ekachakra.'

The Brahmanas then said, 'Go ye this very day to the abode of Drupada in

the country of the Panchalas. A great Swayamvara takes place there, on

which a large sum of money will be spent. We also are proceeding thither.

Let us all go together. Extraordinary festivities will take place (in

Drupada's abode). The illustrious Yajnasena, otherwise called Drupada, had

a daughter risen from the centre of the sacrificial altar. Of eyes like

lotus-petals and of faultless features endued with youth and intelligence,

she is extremely beautiful. And the slender-waisted Draupadi of every

feature perfectly faultless, and whose body emitteth a fragrance like unto

that of the blue lotus for two full miles around, is the sister of the

strong-armed Dhrishtadyumna gifted with great prowess--the (would-be)

slayer of Drona--who was born with natural mail and sword and bow and

arrows from the blazing fire, himself like unto the second Fire. And that

daughter of Yajnasena will select a husband from among the invited princes.

And we are repairing thither to behold her and the festivities on the

occasion, like unto the festivities of heaven. And to that Swayamvara will

come from various lands kings and princes who are performers of sacrifices

in which the presents to the Brahmanas are large: who are devoted to study,

are holy, illustrious, and of rigid vows; who are young and handsome; and

who are mighty car-warriors and accomplished in arms. Desirous of winning

(the hand of) the maiden those monarchs will all give away much wealth and

kine and food and other articles of enjoyment. And taking all they will

give away and witnessing the Swayamvara, and enjoying the festivities, we

shall go wheresoever we like. And there will also come unto that

Swayamvara, from various countries, actors, and bards singing the

panegyrics of kings, and dancers, and reciters of Puranas, and heralds,

and powerful athletes. And beholding all these sights and taking what will

be given away to illustrious ones, ye will return with us. Ye are all

handsome and like unto the celestials! Beholding you, Krishna may, by

chance, choose some one amongst you superior to the rest. This thy brother

of mighty arms and handsome and endued with beauty also, engaged in

(athletic) encounters, may, by chance, earn great wealth.'

"On hearing these words of the Brahmanas, Yudhishthira replied, 'Ye

Brahmanas, we will all go with you to witness that maiden's Swayamvara--

that excellent jubilee.'"

SECTION CLXXXVII

(Swayamvara Parva continued)

"Vaisampayana said, 'Thus addressed by the Brahmanas, the Pandavas, O

Janamejaya, proceeded towards the country of the southern Panchalas ruled

over by the king Drupada. And on their way those heroes beheld the

illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless. And

duly saluting the Rishi and saluted by him, after their conversation was

over, commanded by him they proceeded to Drupada's abode. And those mighty

chariot-fighters proceeded by slow stages staying for some time within

those beautiful woods and by fine lakes that they beheld along their way.

Devoted to study, pure in their practices, amiable, and sweet-speeched,

the Pandavas at last entered the country of the Panchalas. And beholding

the capital, as also the fort, they took up their quarters in the house of

a potter. Adopting the Brahmanical profession, they began to lead an

eleemosynary life. And no men recognised those heroes during their stay in

Drupada's capital.

"Yajnasena always cherished the desire of bestowing his daughter on Kiriti

(Arjuna), the son of Pandu. But he never spoke of it to anybody. And, O

Janamejaya, the king of Panchala thinking of Arjuna caused a very stiff

bow to be made that was incapable of being bent by any except Arjuna.

Causing some machinery to be erected in the sky, the king set up a mark

attached to that machinery. And Drupada said, 'He that will string this

bow and with these well-adorned arrows shoot the mark above the machine

shall obtain my daughter.'

"Vaisampayana continued, 'With these words king Drupada proclaimed the

Swayamvara. On hearing of them, O Bharata, the kings of other lands came

to his capital. And there came also many illustrious Rishis desirous of

beholding the Swayamvara. And there came also, O king, Duryodhana and the

Kurus accompanied by Karna. There also came many superior Brahmanas from

every country. And the monarchs who came there were all received with

reverence by the illustrious Drupada. Desirous of beholding the Swayamvara,

the citizens, roaring like the sea, all took their seats on the platforms

that were erected around the amphitheatre. The monarch entered the grand

amphitheatre by the north-eastern gate. And the amphitheatre which itself

had been erected on an auspicious and level plain to the north-east of

Drupada's capital, was surrounded by beautiful mansions. And it was

enclosed on all sides with high walls and a moat with arched doorways here

and there. The vast amphitheatre was also shaded by a canopy of various

colours. And resounding with the notes of thousands of trumpets, it was

scented with black aloes and sprinkled all over with water mixed with

sandal-paste and decorated with garlands of flowers. It was surrounded

with high mansions perfectly white and resembling the cloud-kissing peaks

of Kailasa. The windows of those mansions were covered with net works of

gold; the walls were set with diamonds and precious costly carpets and

cloths. All those mansions adorned with wreaths and garlands of flowers

and rendered fragrant with excellent aloes, were all white and spotless,

like unto the necks of swans. And the fragrance therefrom could be

perceived from the distance of a Yojana (eight miles). And they were each

furnished with a hundred doors wide enough to admit a crowd of persons;

they were adorned with costly beds and carpets, and beautified with

various metals; they resembled the peaks of the Himavat. And in those

seven-storied houses of various sizes dwelt the monarchs invited by

Drupada whose persons were adorned with every ornament and who were

possessed with the desire of excelling one another. And the inhabitants of

the city and the country who had come to behold Krishna and taken their

seats on the excellent platforms erected around, beheld seated within

those mansions those lions among kings who were all endued with the energy

of great souls. And those exalted sovereigns were all adorned with the

fragrant paste of the black aloe. Of great liberality, they were all

devoted to Brahma and they protected their kingdoms against all foes. And

for their own good deeds they were loved by the whole world.

"The Pandavas, too, entering that amphitheatre, sat with the Brahmanas and

beheld the unequalled affluence of the king of the Panchalas. And that

concourse of princes, Brahmanas, and others, looking gay at the

performances of actors and dancers (large presents of every kind of wealth

being constantly made), began to swell day by day. And it lasted, O king,

several days, till on the sixteenth day when it was at its full, the

daughter of Drupada, O thou bull of the Bharata race, having washed

herself clean entered the amphitheatre, richly attired and adorned with

every ornament and bearing in her hand a dish of gold (whereon were the

usual offerings of Arghya) and a garland of flowers. Then the priest of

the lunar race--a holy Brahmana conversant with all mantras--ignited the

sacrificial fire and poured on it with due rites libations of clarified

butter. And gratifying Agni by these libations and making the Brahmanas

utter the auspicious formula of benediction, stopped the musical

instruments that were playing all around. And when that vast amphitheatre,

O monarch, became perfectly still, Dhrishtadyumna possessed of a voice

deep as the sound of the kettledrum or the clouds, taking hold of his

sister's arm, stood in the midst of that concourse, and said, with a voice

loud and deep as the roar of the clouds, these charming words of excellent

import, 'Hear ye assembled kings, this is the bow, that is the mark, and

these are the arrows. Shoot the mark through the orifice of the machine

with these five sharpened arrows. Truly do I say that, possessed of

lineage, beauty of persons, and strength whoever achieveth this great feat

shall obtain today this my sister, Krishna for his wife.' Having thus

spoken unto the assembled monarchs Drupada's son then addressed his sister,

reciting unto her the names and lineages and achievements of those

assembled lords of the earth.'"

SECTION CLXXXVIII

(Swayamvara Parva continued)

"Dhrishtadyumna said, 'Duryodhana, Durvisaha, Durmukha and

Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and

Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana,

Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali,

and Tuhunda, and Vikata; these, O sister, and many other mighty sons of

Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand.

Innumerable other illustrious monarchs all bulls among Kshatriyas--have

also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons

of the king Gandhara--have also come. Foremost of all wielders of weapons

--the illustrious Aswatthaman and Bhoja, adorned with every ornament have

also come for thee. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena,

Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi,

Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra,

Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha,

Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of

Samudrasena, Jarasandha, Vidanda, and Danda--the father and son, Paundraka,

Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the

king of Pattana, the mighty car-warrior Salya, the king of Madra, with his

son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with

his three sons, all mighty chariot-fighters and heroes, viz., Bhuri,

Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala,

Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha,

Sankarshana (Valadeva), Vasudeva (Krishna) the mighty son of Rukmini,

Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the

high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu,

Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika,

Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all

these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son

of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka,

Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the

king of Kosala, Sisupala and the powerful Jarasandha, these and many other

great kings--all Kshatriyas celebrated throughout the world--have come, O

blessed one, for thee. Endued with prowess, these will shoot the mark. And

thou shalt choose him for thy husband who amongst these will shoot the

mark.'"

SECTION CLXXXIX

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those youthful princes adorned with ear-rings,

vying with one another and each regarding himself accomplished in arms and

gifted with might, stood up brandishing their weapons. And intoxicated

with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they

were like Himalayan elephants in the season of rut with crowns split from

excess of temporal juice. And beholding each other with jealousy and

influenced by the god of desire, they suddenly rose up from their royal

seats, exclaiming 'Krishna shall be mine.' And the Kshatriyas assembled in

that amphitheatre, each desirous of winning the daughter of Drupada,

looked like the celestial (of old) standing round Uma, the daughter of the

King of mountains. Afflicted with the shafts of the god of the flowery bow

and with hearts utterly lost in the contemplation of Krishna, those

princes descended into the amphitheatre for winning the Panchala maiden

and began to regard even their best friends with jealousy. And there came

also the celestials on their cars, with the Rudras and the Adityas, the

Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kuvera

with Yama walking ahead. And there came also the Daityas and the Suparnas,

the great Nagas and the celestial Rishis, the Guhyakas and the Charanas

and Viswavasu and Narada and Parvata, and the principal Gandharvas with

Apsaras. And Halayudha (Valadeva) and Janardana (Krishna) and the chief of

the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of

Krishna were also there, viewing the scene. And beholding those elephants

in rut--the five (Pandavas)--attracted towards Draupadi like mighty

elephants towards a lake overgrown with lotuses, or like fire covered with

ashes, Krishna the foremost of Yadu heroes began to reflect. And he said

unto Rama (Valadeva), 'That is Yudhishthira; that is Bhima with Jishnu

(Arjuna); and those are the twin heroes.' And Rama surveying them slowly

cast a glance of satisfaction at Krishna. Biting their nether lips in

wrath, the other heroes there--sons and grandsons of kings--with their

eyes and hearts and thoughts set on Krishna, looked with expanded eyes on

Draupadi alone without noticing the Pandavas. And the sons of Pritha also,

of mighty arms, and the illustrious twin heroes, beholding Draupadi, were

all likewise struck by the shafts of Kama. And crowded with celestial

Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and

filled with celestial perfumes and scattered over with celestial flowers,

and resounding with the kettle-drum and the deep hum of infinite voices,

and echoing with the softer music of the flute, the Vina, and the tabor,

the cars of the celestials could scarcely find a passage through the

firmament. Then those princes--Karna, Duryodhana, Salwa, Salya,

Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga,

Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many

other sons and grandsons of kings,--sovereigns of territories with eyes

like lotus-petals,--one after another began to exhibit prowess for

(winning) that maiden of unrivalled beauty. Adorned with crowns, garlands,

bracelets, and other ornaments, endued with mighty arms, possessed of

prowess and vigour and bursting with strength and energy, those princes

could not, even in imagination, string that bow of extraordinary

stiffness.

"And (some amongst) those kings in exerting with swelling lips each

according to his strength, education, skill, and energy,--to string that

bow, were tossed on the ground and lay perfectly motionless for some time.

Their strength spent and their crowns and garlands loosened from their

persons, they began to pant for breath and their ambition of winning that

fair maiden was cooled. Tossed by that tough bow, and their garlands and

bracelets and other ornaments disordered, they began to utter exclamations

of woe. And that assemblage of monarchs, their hope of obtaining Krishna

gone, looked sad and woeful. And beholding the plight of those monarchs,

Karna that foremost of all wielders of the bow went to where the bow was,

and quickly raising it strung it and placed the arrows on the string. And

beholding the son of Surya--Karna of the Suta tribe--like unto fire, or

Soma, or Surya himself, resolved to shoot the mark, those foremost of

bowmen--the sons of Pandu--regarded the mark as already shot and brought

down upon the ground. But seeing Karna, Draupadi loudly said, 'I will not

select a Suta for my lord.' Then Karna, laughing in vexation and casting

glance at the Sun, threw aside the bow already drawn to a circle.

"Then when all those Kshatriyas gave up the task, the heroic king of the

Chedis--mighty as Yama (Pluto) himself--the illustrious and determined

Sisupala, the son of Damaghosa, in endeavouring to string the bow, himself

fell upon his knees on the ground. Then king Jarasandha endued with great

strength and powers, approaching the bow stood there for some moment,

fixed and motionless like a mountain. Tossed by the bow, he too fell upon

his knees on the ground, and rising up, the monarch left the amphitheatre

for (returning to) his kingdom. Then the great hero Salya, the king of

Madra, endued with great strength, in endeavouring to string the bow fell

upon his knees on the ground. At last when in that assemblage consisting

of highly respectable people, all the monarchs had become subjects of

derisive talk that foremost of heroes--Jishnu, the son of Kunti--desired

to string the bow and placed the arrows on the bow-string.'"

SECTION CLXL

(Swayamvara Parva continued)

"Vaisampayana continued, 'When all the monarchs had desisted from

stringing that bow, the high-souled Jishnu arose from among the crowd of

Brahmanas seated in that assembly. And beholding Partha possessing the

complexion of Indra's banner, advancing towards the bow, the principal

Brahmanas shaking their deer-skins raised a loud clamour. And while some

were displeased, there were others that were well-pleased. And some there

were, possessed of intelligence and foresight, who addressing one another

said, 'Ye Brahmanas, how can a Brahmana stripling unpractised in arms and

weak in strength, string that bow which such celebrated Kshatriyas as

Salya and others endued with might and accomplished in the science and

practice of arms could not? If he doth not achieve success in this untried

task which he hath undertaken from a spirit of boyish unsteadiness, the

entire body of Brahmanas here will be rendered ridiculous in the eyes of

the assembled monarchs. Therefore, forbid this Brahmana that he may not go

to string the bow which he is even now desirous of doing from vanity,

or mere childish daring.' Others replied, 'We shall not be made

ridiculous, nor shall we incur the disrespect of anybody or the

displeasure of the sovereigns. Some remarked, 'This handsome youth is even

like the trunk of a mighty elephant, whose shoulders and arms and thighs

are so well-built, who in patience looks like the Himavat, whose gait is

even like that of the lion, and whose prowess seems to be like that of an

elephant in rut, and who is so resolute, that it is probable that he will

accomplish this feat. He has strength and resolution. If he had none, he

would never go of his own accord. Besides, there is nothing in the three

worlds that Brahmanas of all mortal men cannot accomplish. Abstaining from

all food or living upon air or eating of fruits, persevering in their vows,

and emaciated and weak, Brahmanas are ever strong in their own energy. One

should never disregard a Brahmana whether his acts be right or wrong, by

supposing him incapable of achieving any task that is great or little, or

that is fraught with bliss or woe. Rama the son of Jamadagni defeated in

battle, all the Kshatriyas. Agastya by his Brahma energy drank off the

fathomless ocean. Therefore, say ye, 'Let this youth bend the bow and

string it with ease' (and many said), 'So be it.' And the Brahmanas

continued speaking unto one another these and other words. Then Arjuna

approached the bow and stood there like a mountain. And walking round that

bow, and bending his head unto that giver of boons--the lord Isana--and

remembering Krishna also, he took it up. And that bow which Rukma, Sunitha,

Vakra, Radha's son, Duryodhana, Salya, and many other kings accomplished

in the science and practice of arms, could not even with great exertion,

string, Arjuna, the son of Indra, that foremost of all persons endued with

energy and like unto the younger brother of Indra (Vishnu) in might,

strung in the twinkling of an eye. And taking up the five arrows he shot

the mark and caused it to fall down on the ground through the hole in the

machine above which it had been placed. Then there arose a loud uproar in

the firmament, and the amphitheatre also resounded with a loud clamour.

And the gods showered celestial flowers on the head of Partha the slayer

of foes. And thousands of Brahmanas began to wave their upper garments in

joy. And all around, the monarchs who had been unsuccessful, uttered

exclamations of grief and despair. And flowers were rained from the skies

all over the amphitheatre. And the musicians struck up in concert. Bards

and heralds began to chant in sweet tones the praises (of the hero who

accomplished the feat). And beholding Arjuna, Drupada--that slayer of foes,--

was filled with joy. And the monarch desired to assist with his forces the

hero if the occasion arose. And when the uproar was at its height,

Yudhishthira, the foremost of all virtuous men, accompanied by those first

of men the twins, hastily left the amphitheatre for returning to his

temporary home. And Krishna beholding the mark shot and beholding Partha

also like unto Indra himself, who had shot the mark, was filled with joy,

and approached the son of Kunti with a white robe and a garland of flowers.

And Arjuna the accomplisher of inconceivable feats, having won Draupadi by

his success in the amphitheatre, was saluted with reverence by all the

Brahmanas. And he soon after left the lists followed close by her who thus

became his wife.'"

SECTION CLXLI

(Swayamvara Parva continued)

"Vaisampayana said, 'When the king (Drupada) expressed his desire of

bestowing his daughter on that Brahmana (who had shot the mark), all those

monarchs who had been invited to the Swayamvara, looking at one another,

were suddenly filled with wrath. And they said, 'Passing us by and

treating the assembled monarchs as straw this Drupada desireth to bestow

his daughter--that first of women,--on a Brahmana! Having planted the tree

he cutteth it down when it is about to bear fruit. The wretch regardeth us

not: therefore let us slay him. He deserveth not our respect nor the

veneration due to age. Owing to such qualities of his, we shall, therefore,

slay this wretch that insulteth all kings, along with his son. Inviting

all the monarchs and entertaining them with excellent food, he

disregardeth us at last. In this assemblage of monarchs like unto a

conclave of the celestials, doth he not see a single monarch equal unto

himself? The Vedic declaration is well-known that the Swayamvara is for

the Kshatriyas. The Brahmanas have no claim in respect of a selection of

husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not

to select any one of us as her lord, let us cast her into the fire and

return to our kingdoms. As regards this Brahmana, although he hath, from

officiousness or avarice, done this injury to the monarchs, he should not

yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and

whatever other wealth we have, all exist for Brahmanas. Something must be

done here (even unto him), so that from fear of disgrace and the desire of

maintaining what properly belongeth unto each order, other Swayamvaras may

not terminate in this way.'

"Having addressed one another thus, those tigers among monarchs endued

with arms like unto spiked iron maces, took up their weapons and rushed at

Drupada to slay him then and there. And Drupada beholding those monarchs

all at once rushing towards him in anger with bows and arrows, sought,

from fear, the protection of the Brahmanas. But those mighty bowmen (Bhima

and Arjuna) of the Pandavas, capable of chastising all foes, advanced to

oppose those monarchs rushing towards them impetuously like elephants in

the season of rut. Then the monarchs with gloved fingers and upraised

weapons rushed in anger at the Kuru princes, Bhima and Arjuna, to slay

them. Then the mighty Bhima of extraordinary achievements, endued with the

strength of thunder, tore up like an elephant a large tree and divested it

of its leaves. And with that tree, the strong-armed Bhima, the son of

Pritha, that grinder of foes, stood, like unto the mace-bearing king of

the dead (Yama) armed with his fierce mace, near Arjuna that bull amongst

men. And beholding that feat of his brother, Jishnu of extraordinary

intelligence, himself also of inconceivable feats, wondered much. And

equal unto Indra himself in achievements, shaking off all fear he stood

with his bow ready to receive those assailants. And beholding those feats

of both Jishnu and his brother, Damodara (Krishna) of superhuman

intelligence and inconceivable feats, addressing his brother, Halayudha

(Valadeva) of fierce energy, said, 'That hero there, of tread like that of

a mighty lion, who draweth the large bow in his hand four full cubits in

length, is Arjuna! There is no doubt, O Sankarshana, about this, if I am

Vasudeva. That other hero who having speedily torn up the tree hath

suddenly become ready to drive off the monarchs is Vrikodara! For no one

in the world, except Vrikodara, could today perform such a feat in the

field of battle. And that other youth of eyes like unto lotus-petals, of

full four cubits height, of gait like that of a mighty lion, and humble

withal, of fair complexion and prominent and shining nose, who had, a

little before, left the amphitheatre, is Dharma's son (Yudhishthira). The

two other youths, like unto Kartikeya, are, I suspect, the sons of the

twin Aswins. I heard that the sons of Pandu along with their mother Pritha

had all escaped from the conflagration of the house of lac.' Then

Halayudha of complexion like unto that of clouds uncharged with rain,

addressing his younger brother (Krishna), said with great satisfaction, 'O,

I am happy to hear, as I do from sheer good fortune, that our father's

sister Pritha with the foremost of the Kaurava princes have all escaped

(from death)!'"

SECTION CLXLII

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those bulls among Brahmanas shaking their deer-

skins and water-pots made of cocoanut-shells exclaimed, 'Fear not, we will

fight the foe!' Arjuna smilingly addressing those Brahmanas exclaiming

thus, said, 'Stand ye aside as spectators (of the fray). Showering hundreds

of arrows furnished with straight points even I shall check, like snakes

with mantras, all those angry monarchs.' Having said this, the mighty

Arjuna taking up the bow he had obtained as dower accompanied by his

brother Bhima stood immovable as a mountain. And beholding those

Kshatriyas who were ever furious in battle with Karna ahead, the heroic

brothers rushed fearlessly at them like two elephants rushing against a

hostile elephant. Then those monarchs eager for the fight fiercely

exclaimed, 'The slaughter in battle of one desiring to fight is

permitted.' And saying this, the monarchs suddenly rushed against the

Brahmanas. And Karna endued with great energy rushed against Jishnu for

fight. And Salya the mighty king of Madra rushed against Bhima like an

elephant rushing against another for the sake of a she-elephant in heat;

while Duryodhana and others engaged with the Brahmanas, skirmished with

them lightly and carelessly. Then the illustrious Arjuna beholding Karna,

the son of Vikartana (Surya), advancing towards him, drew his tough bow

and pieced him with his sharp arrows. And the impetus of those whetted

arrows furnished with fierce energy made Radheya (Karna) faint.

Recovering consciousness Karna attacked Arjuna with greater care than

before. Then Karna and Arjuna, both foremost of victorious warriors,

desirous of vanquishing each other, fought madly on. And such was the

lightness of hand they both displayed that (each enveloped by the other's

shower of arrows) they both became invisible (unto the spectators of their

encounter). 'Behold the strength of my arms.'--'Mark, how I have

counteracted that feat,'--those were the words--intelligible to heroes

alone--in which they addressed each other. And incensed at finding the

strength and energy of Arjuna's arms unequalled on the earth, Karna, the

son of Surya, fought with greater vigour. And parrying all those impetuous

arrows shot at him by Arjuna, Karna sent up a loud shout. And this feat of

his was applauded by all the warriors. Then addressing his antagonist,

Karna said, 'O thou foremost of Brahmanas, I am gratified to observe the

energy of thy arms that knoweth no relaxation in battle and thy weapons

themselves fit for achieving victory. Art thou the embodiment of the

science of weapons, or art thou Rama that best of Brahmanas, or Indra

himself, or Indra's younger brother Vishnu called also Achyuta, who for

disguising himself hath assumed the form of a Brahmana and mustering such

energy of arms fighteth with me? No other person except the husband

himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with

me when I am angry on the field of battle.' Then hearing those words of

his, Phalguna replied, saying, 'O Karna, I am neither the science of arms

(personified), nor Rama endued with superhuman powers. I am only a

Brahmana who is the foremost of all warriors and all wielders of weapons.

By the grace of my preceptor I have become accomplished in the Brahma and

the Paurandara weapons. I am here to vanquish thee in battle. Therefore, O

hero, wait a little.'

"Vaisampayana continued, 'Thus addressed (by Arjuna), Karna the adopted

son of Radha desisted from the fight, for that mighty chariot-fighter

thought that Brahma energy is ever invincible. Meanwhile on another part

of the field, the mighty heroes Salya and Vrikodara, well-skilled in

battle and possessed of great strength and proficiency, challenging each

other, engaged in fight like two elephants in rut. And they struck each

other with their clenched fists and knees. And sometimes pushing each

other forward and sometimes dragging each other near, sometimes throwing

each other down; face downward, and sometimes on the sides, they fought on,

striking, each other at times with their clenched fists. And encountering

each other with blows hard as the clash of two masses of granite, the

lists rang with the sounds of their combat. Fighting with each other thus

for a few seconds, Bhima the foremost of the Kuru heroes taking up Salya

on his arms hurled him to a distance. And Bhimasena, that bull amongst men,

surprised all (by the dexterity of his feat) for though he threw Salya on

the ground he did it without hurting him much. And when Salya was thus

thrown down and Karna was struck with fear, the other monarchs were all

alarmed. And they hastily surrounded Bhima and exclaimed, 'Surely these

bulls amongst Brahmanas are excellent (warriors)! Ascertain in what race

they have been born and where they abide. Who can encounter Karna, the son

of Radha, in fight, except Rama or Drona, or Kiriti, the son of Pandu? Who

also can encounter Duryodhana in battle except Krishna, the son of Devaki,

and Kripa, the son of Saradwan? Who also can overthrow in battle Salya,

that first of mighty warriors, except the hero Valadeva or Vrikodara, the

son of Pandu, or the heroic Duryodhana? Let us, therefore, desist from

this fight with the Brahmanas. Indeed, Brahmanas, however offending,

should yet be ever protected. And first let us ascertain who these are;

for after we have done that we may cheerfully fight with them.'

"Vaisampayana continued, 'And Krishna, having beheld that feat of Bhima,

believed them both to be the son of Kunti. And gently addressing the

assembled monarchs, saying, 'This maiden hath been justly acquired (by the

Brahmana),' he induced them to abandon the fight. Accomplished in battle,

those monarchs then desisted from the fight. And those best of monarchs

then returned to their respective kingdoms, wondering much. And those who

had come there went away saying, 'The festive scene hath terminated in the

victory of the Brahmanas. The princess of Panchala hath become the bride

of a Brahmana.' And surrounded by Brahmanas dressed in skins of deer and

other wild animals, Bhima and Dhananjaya passed with difficulty out of the

throng. And those heroes among men, mangled by the enemy and followed by

Krishna, on coming at last out of that throng, looked like the full moon

and the sun emerging from the clouds.

"Meanwhile Kunti seeing that her sons were late in returning from their

eleemosynary round, was filled with anxiety. She began to think of various

evils having overtaken her sons. At one time she thought that the sons of

Dhritarashtra having recognised her sons had slain them. Next she feared

that some cruel and strong Rakshasas endued with powers of deception had

slain them. And she asked herself, 'Could the illustrious Vyasa himself

(who had directed my sons to come to Panchala) have been guided by

perverse intelligence?' Thus reflected Pritha in consequence of her

affection for her offspring. Then in the stillness of the late afternoon,

Jishnu, accompanied by a body of Brahmanas, entered the abode of the

potter, like the cloud-covered sun appearing on a cloudy day.'"

SECTION CLXLIII

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those illustrious sons of Pritha, on returning

to the potter's abode, approached their mother. And those first of men

represented Yajnaseni unto their mother as the alms they had obtained that

day. And Kunti who was there within the room and saw not her sons, replied,

saying, 'Enjoy ye all (what ye have obtained).' The moment after, she

beheld Krishna and then she said, 'Oh, what have I said?' And anxious from

fear of sin, and reflecting how every one could be extricated from the

situation, she took the cheerful Yajnaseni by the hand, and approaching

Yudhishthira said, 'The daughter of king Yajnasena upon being represented

to me by thy younger brothers as the alms they had obtained, from

ignorance, O king, I said what was proper, viz., 'Enjoy ye all what hath

been obtained.' O thou bull of the Kuru race, tell me how my speech may

not become untrue; how sin may not touch the daughter of the king of

Panchala, and how also she may not become uneasy.'

"Vaisampayana continued, 'Thus addressed by his mother that hero among men,

that foremost scion of the Kuru race, the intelligent king (Yudhishthira),

reflecting for a moment, consoled Kunti, and addressing Dhananjaya, said,

'By thee, O Phalguna, hath Yajnaseni been won. It is proper, therefore,

that thou shouldst wed her. O thou withstander of all foes, igniting the

sacred fire, take thou her hand with due rites.'

"Arjuna, hearing this, replied, 'O king, do not make me a participator in

sin. Thy behest is not conformable to virtue. That is the path followed by

the sinful. Thou shouldst wed first, then the strong-armed Bhima of

inconceivable feats, then myself, then Nakula, and last of all, Sahadeva

endued with great activity. Both Vrikodara and myself, and the twins and

this maiden also, all await, O monarch, thy commands. When such is the

state of things, do that, after reflection, which would be proper, and

conformable virtue, and productive of fame, and beneficial unto the king

of Panchala. All of us are obedient to thee. O, command us as thou

likest.'

"Vaisampayana continued, 'Hearing these words of Jishnu, so full of

respect and affection, the Pandavas all cast their eyes upon the princess

of Panchala. And the princess of Panchala also looked at them all. And

casting their glances on the illustrious Krishna, those princes looked at

one another. And taking their seats, they began to think of Draupadi alone.

Indeed, after those princes of immeasurable energy had looked at Draupadi,

the God of Desire invaded their hearts and continued to crush all their

senses. As the lavishing beauty of Panchali who had been modelled by the

Creator himself, was superior to that of all other women on earth, it

could captivate the heart of every creature. And Yudhishthira, the son of

Kunti, beholding his younger brothers, understood what was passing in

their minds. And that bull among men immediately recollected the words of

Krishna-Dwaipayana. And the king, then, from fear of a division amongst

the brothers, addressing all of them, said, 'The auspicious Draupadi shall

be the common wife of us all.'

"Vaisampayana continued, 'The sons of Pandu, then, hearing those words of

their eldest brother, began to revolve them in their minds in great

cheerfulness. The hero of the Vrishni race (Krishna suspecting the five

persons he had seen at the Swayamvara to be none else than the heroes of

the Kuru race), came accompanied by the son of Rohini (Valadeva), to the

house of the potter where those foremost of men had taken up their

quarters. On arriving there, Krishna and Valadeva beheld seated in that

potter's house Ajatasanu (Yudhishthira) of well developed and long arms,

and his younger brothers passing the splendour of fire sitting around him.

Then Vasudeva approaching that foremost of virtuous men--the son of Kunti--

and touching the feet of that prince of the Ajamida race, said, 'I am

Krishna.' And the son of Rohini (Valadeva) also approaching Yudhishthira,

did the same. And the Pandavas, beholding Krishna and Valadeva, began to

express great delight. And, O thou foremost of the Bharata race, those

heroes of the Yadu race thereafter touched also the feet of Kunti, their

father's sister. And Ajatasatru, that foremost of the Kuru race, beholding

Krishna, enquired after his well-being and asked, 'How, O Vasudeva, hast

thou been able to trace us, as we are living in disguise?' And Vasudeva,

smilingly answered, 'O king, fire, even if it is covered, can be known.

Who else among men than the Pandavas could exhibit such might? Ye

resisters of all foes, ye sons of Pandu, by sheer good fortune have ye

escaped from that fierce fire. And it is by sheer good fortune alone that

the wicked son of Dhritarashtra and his counsellors have not succeeded in

accomplishing their wishes. Blest be ye! And grow ye in prosperity like a

fire in a cave gradually growing and spreading itself all around. And lest

any of the monarchs recognise ye, let us return to our tent.' Then,

obtaining Yudhishthira's leave, Krishna of prosperity knowing no decrease,

accompanied by Valadeva, hastily went away from the potter's abode.'"

SECTION CLXLIV

(Swayamvara Parva continued)

"Vaisampayana said, 'When the Kuru princes (Bhima and Arjuna) were wending

towards the abode of the potter, Dhrishtadyumna, the Panchala prince

followed them. And sending away all his attendants, he concealed himself

in some part of the potter's house, unknown to the Pandavas. Then Bhima,

that grinder of all foes, and Jishnu, and the illustrious twins, on

returning from their eleemosynary round in the evening, cheerfully gave

everything unto Yudhishthira. Then the kind-hearted Kunti addressing the

daughter of Drupada said, 'O amiable one, take thou first a portion from

this and devote it to the gods and give it away to Brahmanas, and feed

those that desire to eat and give unto those who have become our guests.

Divide the rest into two halves. Give one of these unto Bhima, O amiable

one, for this strong youth of fair complexion--equal unto a king of

elephants--this hero always eateth much. And divide the other half into

six parts, four for these youths, one for myself, and one for thee.' Then

the princess hearing those instructive words of her mother-in-law

cheerfully did all that she had been directed to do. And those heroes then

all ate of the food prepared by Krishna. Then Sahadeva, the son of Madri,

endued with great activity, spread on the ground a bed of kusa grass. Then

those heroes, each spreading thereon his deer-skin, laid themselves down

to sleep. And those foremost of the Kuru princes lay down with heads

towards the south. And Kunti laid herself down along the line of their

heads, and Krishna along that of their feet. And Krishna though she lay

with the sons of Pandu on that bed of kusa grass along the line of their

feet as if she were their nether pillow, grieved not in her heart nor

thought disrespectfully of those bulls amongst the Kurus. Then those

heroes began to converse with one another. And the conversations of those

princes, each worthy to lead an army, was exceedingly interesting, they

being upon celestial cars and weapons and elephants, and swords and arrows,

and battle-axes. And the son of the Panchala king listened (from his place

of concealment) unto all they said. And all those who were with him beheld

Krishna in that state.

"When morning came, the prince Dhristadyumna set out from his place of

concealment with great haste in order to report to Drupada in detail all

that had happened at the potter's abode and all that he had heard those

heroes speak amongst themselves during the night. The king of Panchala had

been sad because he knew not the Pandavas as those who had taken away his

daughter. And the illustrious monarch asked Dhristadyumna on his return,

'Oh, where hath Krishna gone? Who hath taken her away? Hath any Sudra or

anybody of mean descent, or hath a tribute-paying Vaisya by taking my

daughter away, placed his dirty foot on my head? O son, hath that wreath

of flowers been thrown away on a grave-yard? Hath any Kshatriya of high

birth, or any one of the superior order (Brahmana) obtained my daughter?

Hath any one of mean descent, by having won Krishna, placed his left foot

on my head? I would not, O son, grieve but feel greatly happy, if my

daughter hath been united with Partha that foremost of men! O thou exalted

one, tell me truly who hath won my daughter today? O, are the sons of that

foremost of Kurus, Vichitravirya's son alive? Was it Partha (Arjuna) that

took up the bow and shot the mark?'"

SECTION CLXLV

(Vaivahika Parva)

"Vaisampayana said, 'Thus addressed Dhrishtadyumna, that foremost of the

Lunar princes, cheerfully said unto his father all that had happened and

by whom Krishna had been won. And the prince said, 'With large, red eyes,

attired in deer-skin, and resembling a celestial in beauty, the youth who

strung that foremost of bows and brought down to the ground the mark set

on high, was soon surrounded by the foremost of Brahmanas who also offered

him their homage for the feat he had achieved. Incapable of bearing the

sight of a foe and endued with great activity, he began to exert his

prowess. And surrounded by the Brahmanas he resembled the thunder-wielding

Indra standing in the midst of the celestials, and the Rishis. And like a

she-elephant following the leader of a herd, Krishna cheerfully followed

that youth catching hold of his deer-skin. Then when the assembled

monarchs incapable of bearing that sight rose up in wrath and advanced for

fight, there rose up another hero who tearing up a large tree rushed at

that concourse of kings, felling them right and left like Yama himself

smiting down creatures endued with life. Then, O monarch, the assembled

kings stood motionless and looked at that couple of heroes, while they,

resembling the Sun and the Moon, taking Krishna with them, left the

amphitheatre and went into the abode of a potter in the suburbs of the

town, and there at the potter's abode sat a lady like unto a flame of fire

who, I think, is their mother. And around her also sat three other

foremost of men each of whom was like unto fire. And the couple of heroes

having approached her paid homage unto her feet, and they said unto

Krishna also to do the same. And keeping Krishna with her, those foremost

of men all went the round of eleemosynary visits. Some time after when

they returned, Krishna taking from them what they had obtained as alms,

devoted a portion thereof to the gods, and gave another portion away (in

gift) to Brahmanas. And of what remained after this, she gave a portion to

that venerable lady, and distributed the rest amongst those five foremost

of men. And she took a little for herself and ate it last of all. Then, O

monarch, they all laid themselves down for sleep, Krishna lying along the

line of their feet as their nether pillow. And the bed on which they lay

was made of kusa grass upon which was spread their deer-skins. And before

going to sleep they talked on diverse subjects in voices deep as of black

clouds. The talk of those heroes indicated them to be neither Vaisyas nor

Sudras, nor Brahmanas. Without doubt, O monarch, they are bulls amongst

Kshatriyas, their discourse having been on military subjects. It seems, O

father, that our hope hath been fructified, for we have heard that the

sons of Kunti all escaped from the conflagration of the house of lac. From

the way in which the mark was shot down by that youth, and the strength

with which the bow was strung by him, and the manner in which I have heard

them talk with one another proves conclusively, O monarch, that they are

the sons of Pritha wandering in disguise.'

"Hearing these words of his son, king Drupada became exceedingly glad, and

he sent unto them his priest directing him to ascertain who they were and

whether they were the sons of the illustrious Pandu. Thus directed, the

king's priest went unto them and applauding them all, delivered the king's

message duly, saying, 'Ye who are worthy of preference in everything, the

boon-giving king of the earth--Drupada--is desirous of ascertaining who ye

are. Beholding this one who hath shot down the mark, his joy knoweth no

bounds. Giving us all particulars of your family and tribe, place ye your

feet on the heads of your foes and gladden the hearts of the king of

Panchala mid his men and mine also. King Pandu was the dear friend of

Drupada and was regarded by him as his counterself. And Drupada had all

along cherished the desire of bestowing this daughter of his upon Pandu as

his daughter-in-law. Ye heroes of features perfectly faultless, king

Drupada hath all along cherished this desire in his heart that Arjuna of

strong and long arms might wed this daughter of his according to the

ordinance. If that hath become possible, nothing could be better; nothing

more beneficial; nothing more conducive to fame and virtue, so far as

Drupada is concerned.'

"Having said this, the priest remained silent and humbly waited for an

answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima

who sat near, saying, 'Let water to wash his feet with and the Arghya be

offered unto this Brahmana. He is king Drupada's priest and, therefore,

worthy of great respect. We should worship him with more than ordinary

reverence.' Then, O monarch, Bhima did as directed. Accepting the worship

thus offered unto him, the Brahmana with a joyous heart sat at his ease.

Then Yudhishthira addressed him and said, 'The king of the Panchalas hath,

by fixing a special kind of dower, given away his daughter according to

the practice of his order and not freely. This hero hath, by satisfying

that demand, won the princess. King Drupada, therefore, hath nothing now

to say in regard to the race, tribe, family and disposition of him who

hath performed that feat. Indeed, all his queries have been answered by

the stringing of the bow and the shooting down of the mark. It is by doing

what he had directed that this illustrious hero hath brought away Krishna

from among the assembled monarchs. In these circumstances, the king of the

Lunar race should not indulge in any regrets which can only make him

unhappy without mending matters in the least. The desire that king Drupada

hath all along cherished will be accomplished for his handsome princess

who beareth, I think, every auspicious mark. None that is weak in strength

could string that bow, and none of mean birth and unaccomplished in arms

could have shot down the mark. It behoveth not, therefore, the king of the

Panchalas to grieve for his daughter today. Nor can anybody in the world

undo that act of shooting down the mark. Therefore the king should not

grieve for what must take its course.'

"While Yudhishthira was saying all this, another messenger from the king

of the Panchalas, coming thither in haste, said, 'The (nuptial) feast' is

ready.'"

SECTION CLXLVI

(Vaivahika Parva continued)

"Vaisampayana continued, 'The messenger said, 'King Drupada hath, in view

of his daughter's nuptials prepared a good feast for the bride-groom's

party. Come ye thither after finishing your daily rites. Krishna's wedding

will take place there. Delay ye not. These cars adorned with golden

lotuses drawn by excellent horses are worthy of kings. Riding on them,

come ye into the abode of the king of the Panchalas.'

"Vaisampayana continued, 'Then those bulls among the Kurus, dismissing the

priest and causing Kunti and Krishna to ride together on one of those cars,

themselves ascended those splendid vehicles and proceeded towards

Drupada's place. Meanwhile, O Bharata, hearing from his priest the words

that Yudhishthira had said, king Drupada, in order to ascertain the order

to which those heroes belonged, kept ready a large collection of articles

(required by the ordinance for the wedding of each of the four orders).

And he kept ready fruits, sanctified garlands, and coats of mail, and

shields, and carpets, and kine, and seeds, and various other articles and

implements of agriculture. And the king also collected, O monarch, every

article appertaining to other arts, and various implements and apparatus

of every kind of sport. And he also collected excellent coats of mail and

shining shields, and swords and scimitars, of fine temper, and beautiful

chariots and horses, and first-class bows and well-adorned arrows, and

various kinds of missiles ornamented with gold. And he also kept ready

darts and rockets and battle-axes and various utensils of war. And there

were in that collection beds and carpets and various fine things, and

cloths of various sorts. When the party went to Drupada's abode, Kunti

taking with her the virtuous Krishna entered the inner apartments of the

king. The ladies of the king's household with joyous hearts worshipped the

queen of the Kurus. Beholding, O monarch, those foremost of men, each

possessing the sportive gait of the lion, with deer-skins for their upper

garments, eyes like unto those of mighty bulls, broad shoulders, and long-

hanging arms like unto the bodies of mighty snakes, the king, and the

king's ministers, and the king's son, and the king's friends and

attendants, all became exceedingly glad. Those heroes sat on excellent

seats, furnished with footstools without any awkwardness and hesitation.

And those foremost of men sat with perfect fearlessness on those costly

seats one after another according to the order of their ages. After those

heroes were seated, well-dressed servants male and female, and skilful

cooks brought excellent and costly viands worthy of kings on gold and

silver plates. Then those foremost of men dined on those dishes and became

well-pleased. And after the dinner was over, those heroes among men,

passing over all other articles, began to observe with interest the

various utensils of war. Beholding this, Drupada's son and Drupada himself,

along with all his chief ministers of state, understanding the sons of

Kunti to be all of royal blood became exceedingly glad.'"

SECTION CLXLVII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then the illustrious king of Panchala, addressing

prince Yudhishthira in the form applicable to Brahmanas, cheerfully

enquired of that illustrious son of Kunti, saying, 'Are we to know you as

Kshatriyas, or Brahamanas, or are we to know you as celestials who

disguising themselves as Brahmanas are ranging the earth and come hither

for the hand of Krishna? O tell us truly, for we have great doubts! Shall

we not be glad when our doubts have been removed? O chastiser of enemies,

have the fates been propitious unto us? Tell us the truth willingly! Truth

becometh monarchs better than sacrifices and dedications of tanks.

Therefore, tell us not what is untrue. O thou of the beauty of a celestial,

O chastiser of foes, hearing thy reply I shall make arrangements for my

daughter's wedding according to the order to which ye belong.'

"Hearing these words of Drupada, Yudhishthira answered, saying 'Be not

cheerless, O king; let joy fill thy heart! The desire cherished by thee

hath certainly been accomplished. We are Kshatriyas, O king, and sons of

the illustrious Pandu. Know me to be the eldest of the sons of Kunti and

these to be Bhima and Arjuna. By these, O king, was thy daughter won amid

the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait

where Krishna is. O bull amongst men, let grief be driven from thy heart,

for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been

transferred only from one lake into another. O king, thou art our revered

superior and chief refuge. I have told thee the whole truth.'

"Vaisampayana continued, 'Hearing those words, the king Drupada's eyes

rolled in ecstasy. And filled with delight the king could not, for some

moments answer Yudhishthira. Checking his emotion with great effort, that

chastiser of foes at last replied unto Yudhishthira in proper words. The

virtuous monarch enquired how the Pandavas had escaped from the town of

Varanavata. The son of Pandu told the monarch every particular in detail

of their escape from the burning palace of lac. Hearing everything that

the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of

men. And the monarch gave every assurance unto Yudhishthira, the son of

Kunti. And that foremost of eloquent men then and there vowed to restore

Yudhishthira to his paternal throne.

"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by

the king, to reside there, treated by Yajnasena with due respect. Then

king Drupada with his sons, assured by all that had happened, approaching

Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna

take with due rites, the hand of my daughter on this auspicious day, and

let him, therefore, perform the usual initiatory rites of marriage.'

"Vaisampayana continued, 'Hearing these words of Drupada, the virtuous

king Yudhishthira replied, saying, 'O great king, I also shall have to

marry.' Hearing him, Drupada said, 'If it pleaseth thee, take thou the

hand of my daughter thyself with due rites. Or, give Krishna in marriage

unto whomsoever of thy brothers thou likest.' Yudhishthira said, 'Thy

daughter, O king, shall be the common wife of us all! Even thus it hath

been ordered, O monarch, by our mother. I am unmarried still, and Bhima

also is so amongst the sons of Pandu. This thy jewel of a daughter hath

been won by Arjuna. This, O king, is the rule with us; to ever enjoy

equally a jewel that we may obtain. O best of monarchs, that rule of

conduct we cannot now abandon. Krishna, therefore, shall become the wedded

wife of us all. Let her take our hands, one after another before the

fire.'

'Drupada answered, 'O scion of Kuru's race, it hath been directed that one

man may have many wives. But it hath never been heard that one woman may

have many husbands! O son of Kunti, as thou art pure and acquainted with

the rules of morality, it behoveth thee not to commit an act that is

sinful and opposed both to usage and the Vedas. Why, O prince, hath thy

understanding become so?' Yudhishthira said in reply, 'O monarch, morality

is subtle. We do not know its course. Let us follow the way trodden by the

illustrious ones of former ages. My tongue never uttered an untruth. My

heart also never turneth to what is sinful. My mother commandeth so; and

my heart also approveth of it. Therefore, O king, that is quite

conformable to virtue. Act according to it, without any scruples.

Entertain no fear, O king, about this matter.'

"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and

thyself, settle amongst yourselves as to what should be done. Tell me the

result of your deliberations and tomorrow I will do what is proper.'

"Vaisampayana continued, 'After this, O Bharata, Yudhishthira, Kunti and

Dhrishtadyumna discoursed upon this matter. Just at that time, however,

the island-born (Vyasa), O monarch, came there in course of his

wanderings.'"

SECTION CLXLVIII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then all the Pandavas and the illustrious king of the

Panchalas and all others there present stood up and saluted with reverence

the illustrious Rishi Krishna (Dwaipayana). The high-souled Rishi,

saluting them in return and enquiring after their welfare, sat down on a

carpet of gold. And commanded by Krishna (Dwaipayana) of immeasurable

energy, those foremost of men all sat down on costly seats. A little after,

O monarch, the son of Prishata in sweet accents asked the illustrious

Rishi about the wedding of his daughter. And he said, 'How, O illustrious

one, can one woman become the wife of many men without being defiled by

sin? O, tell me truly all about this.' Hearing these words Vyasa replied,

'This practice, O king, being opposed to usage and the Vedas, hath become

obsolete. I desire, however, to hear what the opinion of each of you is

upon this matter.'

"Hearing these words of the Rishi, Drupada spoke first, saying, 'The

practice is sinful in my opinion, being opposed to both usage and the

Vedas. O best of Brahmanas, nowhere have I seen many men having one wife.

The illustrious ones also of former ages never had such a usage amongst

them. The wise should never commit a sin. I, therefore, can never make up

mind to act in this way. This practice always appeareth to me to be of

doubtful morality.

"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst

Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder

brother, if he is of a good disposition, approach the wife of his younger

brother? The ways of morality are ever subtle, and, therefore, we know

them not. We cannot, therefore, say what is conformable to morality and

what not. We cannot do such a deed, therefore, with a safe conscience.

Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of

five brothers.'

"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth and

my heart never inclineth to what is sinful. When my heart approveth of it,

it can never be sinful. I have heard in the Purana that a lady of name

Jatila, the foremost of all virtuous women belonging to the race of Gotama

had married seven Rishis. So also an ascetic's daughter, born of a tree,

had in former times united herself in marriage with ten brothers all

bearing the same name of Prachetas and who were all of souls exalted by

asceticism. O foremost of all that are acquainted with the rules of

morality, it is said that obedience to superior is ever meritorious.

Amongst all superiors, it is well-known that the mother is the foremost.

Even she hath commanded us to enjoy Draupadi as we do anything obtained as

alms. It is for this, O best of Brahmanas, that I regard the (proposed)

act as virtuous.'

"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath

said. I greatly fear, O Brahmana, lest my speech should become untrue. How

shall I be saved from untruth?'

"When they had all finished speaking, Vyasa said, 'O amiable one, how

shall thou be saved from the consequence of untruth? Even this is eternal

virtue! I will not, O king of the Panchalas, discourse on this before you

all. But thou alone shalt listen to me when I disclose how this practice

hath been established and why it is to be regarded as old and eternal.

There is no doubt that what Yudhishthira hath said is quite conformable to

virtue.'

"Vaisampayana continued, 'Then the illustrious Vyasa--the master

Dwaipayana--rose, and taking hold of Drupada's hand led him to a private

apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race

sat there, waiting for the return of Vyasa and Drupada. Meanwhile,

Dwaipayana began his discourse with illustrious monarch for explaining how

the practice of polyandry could not be regarded as sinful.'"

SECTION CLXLIX

(Vaivahika Parva continued)

"Vaisampayana said, 'Vyasa continued, 'In days of yore, the celestials had

once commenced a grand sacrifice in the forest of Naimisha. At that

sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the

devoted animals. Yama, thus employed in that sacrifice, did not (during

that period), O king, kill a single human being. Death being suspended in

the world, the number of human beings increased very greatly. Then Soma

and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the

twin Aswins,--these and other celestials went unto Prajapati, the Creator

of the universe. Struck with fear for the increase of the human population

of the world they addressed the Master of creation and said, 'Alarmed, O

lord, at the increase of human beings on earth, we come to thee for relief.

Indeed, we crave thy protection.' Hearing those words the Grandsire said,

'Ye have little cause to be frightened at this increase of human beings.

Ye all are immortal. It behoveth you not to take fright at human beings.'

The celestials replied, 'The mortals have all become immortal. There is no

distinction now between us and them. Vexed at the disappearance of all

distinction, we have come to thee in order that thou mayest distinguish us

from them.' The Creator then said, 'The son of Vivaswat is even now

engaged in the grand sacrifice. It is for this that men are not dying. But

when Yama's work in connection with the sacrifice terminates, men will

again begin to die as before. Strengthened by your respective energies,

Yama will, when that time comes, sweep away by thousands the inhabitants

on earth who will scarcely have then any energy left in them.'

"Vyasa continued, 'Hearing these words of the first-born deity, the

celestials returned to the spot where the grand sacrifice was being

performed. And the mighty one sitting by the side of the Bhagirathi saw a

(golden) lotus being carried along by the current. And beholding that

(golden) lotus, they wondered much. And amongst them, that foremost of

celestials, viz., Indra, desirous of ascertaining whence it came,

proceeded up along the course of the Bhagirathi. And reaching that spot

whence the goddess Ganga issues perennially, Indra beheld a woman

possessing the splendour of fire. The woman who had come there to take

water was washing in the stream, weeping all the while. The tear-drops

she shed, falling on the stream, were being transformed into golden

lotuses. The wielder of the thunderbolt, beholding that wonderful sight,

approached the woman and asked her, 'Who art thou, amiable lady? Why dost

thou weep? I desire to know the truth. O, tell me everything.'

"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest

know who I am and why, unfortunate that I am, I weep, if only, O chief of

the celestials, thou comest with me as I lead the way. Thou shall then see

what it is I weep for." Hearing these words of the lady, Indra followed

her as she led the way. And soon he saw, not far off from where he was, a

handsome youth with a young lady seated on a throne placed on one of the

peaks of Himavat and playing at dice. Beholding that youth, the chief of

the celestials said, 'Know, intelligent youth, that this universe is under

my sway.' Seeing, however, that the person addressed was so engrossed in

dice that he took no notice of what he said, Indra was possessed by anger

and repeated, 'I am the lord of the universe.' The youth who was none else

than the god Mahadeva (the god of the gods), seeing Indra filled with

wrath, only smiled, having cast a glance at him. At that glance, however,

the chief of the celestials was at once paralysed and stood there like a

stake. When the game at dice was over, Isana addressing the weeping woman

said, 'Bring Sakra hither, for I shall soon so deal with him that pride

may not again enter his heart.' As soon as Sakra was touched by that woman,

the chief of the celestials with limbs paralysed by that touch, fell down

on the earth. The illustrious Isana of fierce energy then said unto him,

'Act not, O Sakra, ever again in this way. Remove this huge stone, for thy

strength and energy are immeasurable, and enter the hole (it will

disclose) where await some others possessing the splendour of the sun and

who are all like unto thee.' Indra, then, on removing that stone, beheld a

cave in the breast of that king of mountains, within which were four

others resembling himself. Beholding their plight, Sakra became seized

with grief and exclaimed, 'Shall I be even like these?' Then the god

Girisha, looking full at Indra with expanded eyes, said in anger, 'O thou

of a hundred sacrifices, enter this cave without loss of time, for thou

hast from folly insulted me.' Thus addressed by the lord Isana, the chief

of the celestials, in consequence of that terrible imprecation, was deeply

pained, and with limbs weakened by fear trembled like the wind-shaken leaf

of a Himalayan fig. And cursed unexpectedly by the god owning a bull for

his vehicle, Indra, with joined hands and shaking from head to foot,

addressed that fierce god of multi-form manifestations, saying, 'Thou art,

O Bhava, the over-looker of the infinite Universe!' Hearing these words

the god of fiery energy smiled and said, 'Those that are of disposition

like thine never obtain my grace. These others (within the cave) had at

one time been like thee. Enter thou this cave, therefore, and lie there

for some time. The fate of you all shall certainly be the same. All of you

shall have to take your birth in the world of men, where, having achieved

many difficult feats and slaying a large number of men, ye shall again by

the merits of your respective deeds, regain the valued region of Indra. Ye

shall accomplish all I have said and much more besides, of other kinds of

work.' Then those Indras, of their shorn glory said, 'We shall go from our

celestial regions even unto the region of men where salvation is ordained

to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavat,

and the twin Aswins beget us upon our would-be mother. Fighting with men

by means of both celestial and human weapons, we shall again come back

into the region of Indra.'

"Vyasa continued, 'Hearing these words of the former Indras, the wielder

of the thunderbolt once more addressed that foremost of gods, saying,

'Instead of going myself, I shall, with a portion of my energy, create

from myself a person for the accomplishment of the task (thou assignest)

to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great

energy, Santi the fourth, and Tejaswin, these it is said were the five

Indras of old. And the illustrious god of the formidable bow, from his

kindness, granted unto the five Indras the desire they cherished. And he

also appointed that woman of extraordinary beauty, who was none else than

celestial Sri (goddess of grace) herself, to be their common wife in the

world of men. Accompanied by all those Indras, the god Isana then went

unto Narayana of immeasurable energy, the Infinite, the Immaterial, the

Uncreate, the Old, the Eternal, and the Spirit of these universes without

limits. Narayana approved of everything. Those Indras then were born in

the world of men. And Hari (Narayana) took up two hairs from his body, one

of which hairs was black and the other white. And those two hairs entered

the wombs of two of the Yadu race, by name Devaki and Rohini. And one of

these hairs viz., that which was white, became Valadeva. And the hair that

was black was born as Kesava's self, Krishna. And those Indras of old who

had been confined in the cave on the Himavat are none else than the sons

of Pandu, endued with great energy. And Arjuna amongst the Pandavas,

called also Savyasachin (using both hands with equal dexterity) is a

portion of Sakra.'

"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas

are none else than those Indras of old. And the celestial Sri herself who

had been appointed as their wife is this Draupadi of extraordinary beauty.

How could she whose effulgence is like that of the sun or the moon, whose

fragrance spreads for two miles around, take her birth in any other than

an extraordinary way, viz., from within the earth, by virtue of the

sacrificial rites? Unto thee, O king, I cheerfully grant this other boon

in the form of spiritual sight. Behold now the sons of Kunti endued with

their sacred and celestial bodies of old!'

"Vaisampayana continued, 'Saying this, that sacred Brahmana Vyasa of

generous deeds, by means of his ascetic power, granted celestial sight

unto the king. Thereupon the king beheld all the Pandavas endued with

their former bodies. And the king saw them possessed of celestial bodies,

with golden crowns and celestial garlands, and each resembling Indra

himself, with complexions radiant as fire or the sun, and decked with

every ornament, and handsome, and youthful, with broad chests and statures

measuring about five cubits. Endued with every accomplishment, and decked

with celestial robes of great beauty and fragrant garlands of excellent

making the king beheld them as so many three-eyed gods (Mahadeva), or

Vasus, or Rudras, or Adityas themselves. And observing the Pandavas in the

forms of those Indras of old, and Arjuna also in the form of Indra sprung

from Sakra himself, king Drupada was highly pleased. And the monarch

wondered much on beholding that manifestation of celestial power under

deep disguise. The king looking at his daughter, that foremost of women

endued with great beauty, like unto a celestial damsel and possessed of

the splendour of fire or the moon, regarded her as the worthy wife of

those celestial beings, for her beauty, splendour and fame. And beholding

that wonderful sight, the monarch touched the feet of Satyavati's son,

exclaiming, 'O great Rishi, nothing is miraculous in thee!' The Rishi then

cheerfully continued, 'In a certain hermitage there was an illustrious

Rishi's daughter, who, though handsome and chaste, obtained not a husband.

The maiden gratified, by severe ascetic penances, the god Sankara

(Mahadeva). The lord Sankara, gratified at her penances, told her himself,

'Ask thou the boon thou desirest.' Thus addressed, the maiden repeatedly

said unto the boon-giving Supreme Lord, 'I desire to obtain a husband

possessed of every accomplishment.' Sankara, the chief of the gods,

gratified with her, gave her the boon she asked, saying, 'Thou shall have,

amiable maiden, five husbands.' The maiden, who had succeeded in

gratifying the god, said again, 'O Sankara, I desire to have from thee

only one husband possessed of every virtue?' The god of gods, well-pleased

with her, spake again, saying, 'Thou hast, O maiden, addressed me five

full times, repeating, 'Give me a husband.' Therefore, O amiable one, it

shall even be as thou hast asked. Blessed be thou. All this, however, will

happen in a future life of thine!'

"Vyasa continued, 'O Drupada, this thy daughter of celestial beauty is

that maiden. Indeed, the faultless Krishna sprung from Prishata's race

hath been pre-ordained to become the common wife of five husbands. The

celestial Sri, having undergone severe ascetic penances, hath, for the

sake of the Pandavas, had her birth as thy daughter, in the course of thy

grand sacrifice. That handsome goddess, waited upon by all the celestials,

as a consequence of her own acts becomes the (common) wife of five

husbands. It is for this that the self-create had created her. Having

listened to all this, O king Drupada, do what thou desirest.'"

SECTION CC

(Vaivahika Parva continued)

"Vaisampayana said, 'Drupada, on hearing this, observed, O great Rishi, it

was only when I had not heard this from thee that I had sought to act in

the way I told thee of. Now, however, that I know all, I cannot be

indifferent to what hath been ordained by the gods. Therefore do I resolve

to accomplish what thou hast said. The knot of destiny cannot be untied.

Nothing in this world is the result of our own acts. That which had been

appointed by us in view of securing one only bridegroom hath now

terminated in favour of many. As Krishna (in a former life) had repeatedly

said, 'O, give me a husband!' the great god himself even gave her the boon

she had asked. The god himself knows the right or wrong of this. As

regards myself, when Sankara hath ordained so, right or wrong, no sin can

attach to me. Let these with happy hearts take, as ordained, the hand of

Krishna with the rites.'

"Vaisampayana continued, 'Then the illustrious Vyasa, addressing

Yudhishthira the just, said, 'This day is an auspicious day, O son of

Pandu! This day the moon has entered the constellation called Pushya. Take

thou the hand of Krishna today, thyself first before thy brothers!' When

Vyasa had said so, king Yajnasena and his son made preparations for the

wedding. And the monarch kept ready various costly articles as marriage

presents. Then he brought out his daughter Krishna, decked, after a bath,

with many jewels and pearls. Then there came to witness the wedding all

the friends and relatives of the king, ministers of state, and many

Brahmanas and citizens. And they all took their seats according to their

respective ranks. Adorned with that concourse of principal men, with its

yard decked with lotuses and lilies scattered thereupon, and beautified

with lines of troops, king Drupada's palace, festooned around with

diamonds and precious stones, looked like the firmament studded with

brilliant stars. Then those princes of the Kuru line, endued with youth

and adorned with ear-rings, attired in costly robes and perfumed with

sandal-paste, bathed and performed the usual religious rites and

accompanied by their priest Dhaumya who was possessed of the splendour of

fire, entered the wedding hall one after another in due order, and with

glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya, well-

conversant with the Vedas, igniting the sacred fire, poured with due

mantras libations of clarified butter into that blazing element. And

calling Yudhishthira there, Dhaumya, acquainted with mantras, united him

with Krishna. Walking round the fire the bridegroom and the bride took

each other's hand. After their union was complete, the priest Dhaumya,

taking leave of Yudhishthira, that ornament of battles, went out of the

palace. Then those mighty car-warriors,--those perpetuators of the Kuru

line,--those princes attired in gorgeous dresses, took the hand of that

best of women, day by day in succession, aided by that priest. O king, the

celestial Rishi told me of a very wonderful and extraordinary thing in

connection with these marriages, viz., that the illustrious princess of

slender waist regained her virginity every day after a previous marriage.

After the weddings were over, king Drupada gave unto those mighty car-

warriors diverse kinds of excellent wealth. And the king gave unto them

one hundred cars with golden standards, each drawn by four steeds with

golden bridles. And he gave them one hundred elephants all possessing

auspicious marks on their temples and faces and like unto a hundred

mountains with golden peaks. He also gave them a hundred female servants

all in the prime of youth and clad in costly robes and ornaments and

floral wreaths. And the illustrious monarch of the Lunar race gave unto

each of those princes of celestial beauty, making the sacred fire a

witness of his gifts, much wealth and many costly robes and ornaments of

great splendour. The sons of Pandu endued with great strength, after their

wedding were over, and after they had obtained Krishna like unto a second

Sri along with great wealth, passed their days in joy and happiness, like

so many Indras, in the capital of the king of the Panchalas,'"

SECTION CCI

(Vaivahika Parva continued)

"Vaisampayana said, 'King Drupada, after his alliance with the Pandavas,

had all his fears dispelled. Indeed, the monarch no longer stood in fear

even of the gods. The ladies of the illustrious Drupada's household

approached Kunti and introduced themselves unto her, mentioning their

respective names, and worshipped her feet with heads touching the ground.

Krishna also, attired in red silk and her wrists still encircled with the

auspicious thread, saluting her mother-in-law with reverence, stood

contentedly before her with joined palms. Pritha, out of affection,

pronounced a blessing upon her daughter-in-law endued with great beauty

and every auspicious mark and possessed of a sweet disposition and good

character, saying, 'Be thou unto thy husband as Sachi unto Indra, Swaha

unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto

Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable one,

be thou the mother of long-lived and heroic children, and possessed of

everything that can make thee happy! Let luck and prosperity ever wait on

thee! Wait thou ever on husbands engaged in the performance of grand

sacrifices. Be thou devoted to thy husbands. And let thy days be ever

passed in duly entertaining and reverencing guests and strangers arrived

at thy abode, and the pious and the old; children and superiors. Be thou

installed as the Queen of the kingdom and the capital of Kurujangala, with

thy husband Yudhishthira the just! O daughter, let the whole earth,

conquered by the prowess of thy husbands endued with great strength, be

given away by thee unto Brahmanas at horse-sacrifice! O accomplished one

whatever gems there are on earth possessed of superior virtues, obtain

them, O lucky one, and be thou happy for a full hundred years! And, O

daughter-in-law, as I rejoice today beholding thee attired in red silk, so

shall I rejoice again, when, O accomplished one, I behold thee become the

mother of a son!'

"Vaisampayana continued, 'After the sons of Pandu had been married, Hari

(Krishna) sent unto them (as presents) various gold ornaments set with

pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent unto

them costly robes manufactured in various countries, and many beautiful

and soft blankets and hides of great value, and many costly beds and

carpets and vehicles. He also sent them vessels by hundreds, set with gems

and diamonds. And Krishna also gave them female servants by thousands,

brought from various countries, and endued with beauty, youth and

accomplishments and decked with every ornament. He also gave them many

well-trained elephants brought from the country of Madra, and many

excellent horses in costly harness, cars drawn by horses of excellent

colours and large teeth. The slayer of Madhu, of immeasurable soul, also

sent them coins of pure gold by crores upon crores in separate heaps. And

Yudhishthira the just, desirous of gratifying Govinda, accepted all those

presents with great joy.'"

SECTION CCII

(Viduragamana Parva)

"Vaisampayana said, 'The news was carried unto all the monarchs (who had

come to the Self-choice of Draupadi) by their trusted spies that the

handsome Draupadi had been united in marriage with the sons of Pandu. And

they were also informed that the illustrious hero who had bent the bow and

shot the mark was none else than Arjuna, that foremost of victorious

warriors and first of all wielders of the bow and arrows. And it became

known that the mighty warrior who had dashed Salya, the king of Madra, on

the ground, and who in wrath had terrified the assembled monarchs by means

of the tree (he had uprooted), and who had taken his stand before all foes

in perfect fearlessness, was none else than Bhima, that feller of hostile

ranks, whose touch alone was sufficient to take the lives out of all foes.

The monarchs, upon being informed that the Pandavas had assumed the guise

of peaceful Brahmanas, wondered much. They even heard that Kunti with all

her sons had been burnt to death in the conflagration of the house of lac.

They, therefore, now regarded the Pandavas in the light of persons who had

come back from the region of the dead. And recollecting the cruel scheme

contrived by Purochana, they began to say, 'O, fie on Bhishma, fie on

Dhritarashtra of the Kuru race!'

"After the Self-choice was over, all the monarchs (who had come thither),

hearing that Draupadi had been united with the Pandavas, set out for their

own dominions. And Duryodhana, hearing that Draupadi had selected the

owner of white steeds (Arjuna) as her lord, became greatly depressed.

Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and

Kripa the prince set out with a heavy heart for his capital. Then

Duhsasana, blushing with shame, addressed his brother softly and said, 'If

Arjuna had not disguised himself as a Brahmana, he could never have

succeeded in obtaining Draupadi. It was for this disguise, O king, that no

one could recognise him as Dhananjaya. Fate, I ween, is ever supreme.

Exertion is fruitless; fie on our exertions, O brother! The Pandavas are

still alive!' Speaking unto one another thus and blaming Purochana (for

his carelessness), they then entered the city of Hastinapura, with

cheerless and sorrowful hearts. Beholding the mighty sons of Pritha,

escaped from the burning house of lac and allied with Drupada, and

thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada all

accomplished in fight, they were struck with fear and overcome with

despair.

"Then Vidura, having learnt that Draupadi had been won by the Pandavas and

that the sons of Dhritarashtra had come back (to Hastinapura) in shame,

their pride humiliated, became filled with joy. And, O king, approaching

Dhritarashtra, Kshattri said, 'The Kurus are prospering by good luck!'

Hearing those words of Vidura, the son of Vichitravirya, wondering, said

in great glee, 'What good luck, O Vidura! What good luck!' From ignorance,

the blind monarch understood that his eldest son Duryodhana had been

chosen by Drupada's daughter as her lord. And the king immediately ordered

various ornaments to be made for Draupadi. And he commanded that both

Draupadi and his son Duryodhana should be brought with pomp to Hastinapura.

It was then that Vidura told the monarch that Draupadi had chosen the

Pandavas for her lords, and that those heroes were all alive and at peace,

and that they had been received with great respect by king Drupada. And he

also informed Dhritarashtra that the Pandavas had been united with the

many relatives and friends of Drupada, each owning large armies, and with

many others who had come to that self-choice.

"Hearing these words of Vidura, Dhritarashtra said, 'Those children are to

me as dear as they were to Pandu. Nay, more. O listen to me why my

affection for them now is even greater! The heroic sons of Pandu are well

and at ease. They have obtained many friends. Their relatives, and others

whom they have gained as allies, are all endued with great strength. Who

amongst monarchs in prosperity or adversity would not like to have Drupada

with his relatives as an ally?'

"Vaisampayana continued, 'Having heard these words of the monarch, Vidura

said, 'O king, let thy understanding remain so without change for a

hundred years!' Having said this Vidura returned to his own abode. Then, O

monarch, there came unto Dhritarashtra, Duryodhana and the son of Radha,

Karna. Addressing the monarch, they said, 'We cannot, O king, speak of any

transgression in the presence of Vidura! We have now found thee alone, and

will, therefore, say all we like! What is this that thou hast, O monarch,

desired to do? Dost thou regard the prosperity of thy foes as if it were

thy own, that thou hast been applauding the Pandavas, O foremost of men,

in the presence of Vidura? O sinless one, thou actest not, O king, in the

way thou shouldst! O father, we should now act every day in such a way as

to weaken (the strength of) the Pandavas. The time hath come, O father,

for us to take counsel together, so that the Pandavas may not swallow us

all with our children and friends and relatives.'"

SECTION CCIII

(Viduragamana Parva continued)

"Vaisampayana said, 'Dhritarashtra replied saying, I desire to do exactly

what you would recommend. But I do not wish to inform Vidura of it even by

a change of muscle. It was, therefore, O son, that I was applauding the

Pandavas in Vidura's presence, so that he might not know even by a sign

what is in my mind. Now that Vidura hath gone away, this is the time, O

Suyodhana (Duryodhana), for telling me what thou hast hit upon, and what,

O Radheya (Karna), thou too hast hit upon.'

"Duryodhana said. 'Let us, O father, by means of trusted and skilful and

adroit Brahmanas, seek to produce dissensions between the sons of Kunti

and Madri. Or, let king Drupada and his sons, and all his ministers of

state, be plied with presents of large wealth, so that they may abandon

the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the

Pandavas to settle in Drupada's dominions, by describing to them,

separately, the inconvenience of residing in Hastinapura, so that,

separated from as, they may permanently settle in Panchala. Or, let some

clever spies, full of resources, sowing the seeds of dissension among the

Pandavas, make them jealous of one another. Or, let them incite Krishna

against her husbands. She has many lords and this will not present any

difficulty. Or, let some seek to make the Pandavas themselves dissatisfied

with Krishna, in which case Krishna also will be dissatisfied with them.

Or, let, O king, some clever spies, repairing thither, secretly compass

the death of Bhimasena. Bhima is the strongest of them all. Relying upon

Bhima alone, the Pandavas used to disregard us, of old. Bhima is fierce

and brave and the (sole) refuge of the Pandavas. If he be slain, the

others will be deprived of strength and energy. Deprived of Bhima who is

their sole refuge, they will no longer strive to regain their kingdom.

Arjuna, O king, is invincible in battle, if Bhima protecteth him from

behind. Without Bhima, Arjuna is not equal to even a fourth part of

Radheya. Indeed, O king, the Pandavas conscious of their own feebleness

without Bhima and of our strength would not really strive to recover the

kingdom. Or, if, O monarch, coming hither, they prove docile and obedient

to us, we would then seek to repress them according to the dictates of

political science (as explained by Kanika). Or, we may tempt them by means

of handsome girls, upon which the princess of Panchala will get annoyed

with them. Or, O Radheya, let messengers be despatched to bring them

hither, so that, when arrived, we may through trusted agents, by some of

the above methods, cause them to be slain. Strive, O father, to employ any

of these (various) methods that may appear to thee faultless. Time passeth.

Before their confidence in king Drupada--that bull amongst kings--is

established we may succeed, O monarch, to encounter them. But after their

confidence hath been established in Drupada, we are sure to fail. These, O

father, are my views for the discomfiture of the Pandavas. Judge whether

they be good or bad. What, O Karna, dost thou think?'"

SECTION CCIV

(Viduragamana Parva continued)

"Vaisampayana said, 'Thus addressed by Duryodhana, Karna said, 'It doth

not seem to me, O Duryodhana, that thy reasoning is well-founded. O

perpetuator of the Kuru race, no method will succeed against the Pandavas.

O brave prince, thou hast before, by various subtle means, striven to

carry out thy wishes. But ever hast thou failed to slay thy foes. They

were then living near thee, O king! They were then unfledged and of tender

years, but thou couldst not injure them then. They are now living at a

distance, grown up, full-fledged. The sons of Kunti, O thou of firm

resolution, cannot now be injured by any subtle contrivances of thine.

This is my opinion. As they are aided by the very Fates, and as they are

desirous of regaining their ancestral kingdom, we can never succeed in

injuring them by any means in our power. It is impossible to create

disunion amongst them. They can never be disunited who have all taken to a

common wife. Nor can we succeed in estranging Krishna from the Pandavas by

any spies of ours. She chose them as her lords when they were in adversity.

Will she abandon them now that they are in prosperity? Besides women

always like to have many husbands, Krishna hath obtained her wish. She can

never be estranged from the Pandavas. The king of Panchala is honest and

virtuous; he is not avaricious. Even if we offer him our whole kingdom he

will not abandon the Pandavas. Drupada's son also possesseth every

accomplishment, and is attached to the Pandavas. Therefore, I do not think

that the Pandavas can now be injured by any subtle means in thy power. But,

O bull amongst men, this is what is good and advisable for us now, viz.,

to attack and smite them till they are exterminated. Let this course

recommend itself to thee. As long as our party is strong and that of the

king of the Panchalas is weak, so long strike them without any scruple. O

son of Gandhari, as long as their innumerable vehicles and animals,

friends, and friendly tribes are not mustered together, continue, O king,

to exhibit thy prowess. As long as the king of the Panchalas together with

his sons gifted with great prowess, setteth not his heart upon fighting

with us, so long, O king, exhibit thy prowess. And, O king, exert thy

prowess before he of the Vrishni race (Krishna) cometh with the Yadava

host into the city of Drupada, carrying everything before him, to restore

the Pandavas to their paternal kingdom. Wealth, every article of enjoyment,

kingdom, there is nothing that Krishna may not sacrifice for the sake of

the Pandavas. The illustrious Bharata had acquired the whole earth by his

prowess alone. Indra hath acquired sovereignty of the three worlds by

prowess alone. O king, prowess is always applauded by the Kshatriyas. O

bull amongst Kshatriyas, prowess is the cardinal virtue of the brave. Let

us, therefore, O monarch, with our large army consisting of four kinds of

forces, grind Drupada without loss of time, and bring hither the Pandavas.

Indeed, the Pandavas are incapable of being discomfited by any policy of

conciliation, of gift, of wealth and bribery, or of disunion. Vanquish

them, therefore, by thy prowess. And vanquishing them by thy prowess, rule

thou this wide earth. O monarch, I see not any other means by which we may

accomplish our end.'

"Vaisampayana continued, 'Hearing these words of Radheya, Dhritarashtra,

endued with great strength, applauded him highly. The monarch then

addressed him and said, 'Thou, O son of a Suta, art gifted with great

wisdom and accomplished in arms. This speech, therefore, favouring the

exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and

Vidura, and you two, take counsel together and adopt that proposal which

may lead to our benefit.'

Vaisampayana continued, "'Then king Dhritarashtra called unto him, all

those celebrated ministers and took counsel with them.'"

SECTION CCV

(Viduragamana Parva continued)

"Vaisampayana said, 'Asked by Dhritarashtra to give his opinion, Bhishma

replied, 'O Dhritarashtra, a quarrel with the Pandavas is what I can never

approve of. As thou art to me, so was Pandu without doubt. And the sons of

Gandhari are to me, as those of Kunti. I should protect them as well as I

should thy sons, O Dhritarashtra! And, O king, the Pandavas are as much

near to me as they are to prince Duryodhana or to all the other Kurus.

Under these circumstances a quarrel with them is what I never like.

Concluding a treaty with those heroes, let half the land be given unto

them. This is without doubt, the paternal kingdom of those foremost ones

of the Kuru race. And, O Duryodhana, like thee who lookest upon this

kingdom as thy paternal property, the Pandavas also look upon it as their

paternal possession. If the renowned sons of Pandu obtain not the kingdom,

how can it be thine, or that of any other descendant of the Bharata race?

If thou regardest thyself as one that hath lawfully come into the

possession of the kingdom, I think they also may be regarded to have

lawfully come into the possession of this kingdom before thee. Give them

half the kingdom quietly. This, O tiger among men, is beneficial to all.

If thou actest otherwise, evil will befall us all. Thou too shall be

covered with dishonour. O Duryodhana, strive to maintain thy good name. A

good name is, indeed, the source of one's strength. It hath been said that

one liveth in vain whose reputation hath gone. A man, O Kaurava, doth not

die so long as his fame lasteth. One liveth as long as one's fame endureth,

and dieth when one's fame is gone. Follow thou, O son of Gandhari, the

practice that is worthy of the Kuru race. O thou of mighty arms, imitate

thy own ancestors. We are fortunate that the Pandavas have not perished.

We are fortunate that Kunti liveth. We are fortunate that the wretch

Purochana without being able to accomplish his purpose hath himself

perished. From that time when I heard that the sons of Kuntibhoja's

daughter had been burnt to death, I was, O son of Gandhari, ill able to

meet any living creature. O tiger among men, hearing of the fate that

overtook Kunti, the world doth not regard Purochana so guilty as it

regardeth thee. O king, the escape, therefore, of the sons of Pandu with

life from that conflagration and their re-appearance, do away with thy

evil repute. Know, O thou of Kuru's race, that as long as those heroes

live, the wielder of the thunder himself cannot deprive them of their

ancestral share in the kingdom. The Pandavas are virtuous and united. They

are being wrongly kept out of their equal share in the kingdom. If thou

shouldst act rightly, if thou shouldst do what is agreeable to me, if thou

shouldst seek the welfare of all, then give half the kingdom unto them.'"

SECTION CCVI

(Viduragamana Parva continued)

"Vaisampayana said, 'After Bhishma had concluded, Drona spoke, saying, 'O

king Dhritarashtra, it hath been heard by us that friends summoned for

consultation should always speak what is right, true, and conductive to

fame. O sire, I am of the same mind in this matter with the illustrious

Bhishma. Let a share of the kingdom be given unto the Pandavas. This is

eternal virtue. Send, O Bharata, unto Drupada without loss of time some

messenger of agreeable speech, carrying with him a large treasure for the

Pandavas. And let the man go unto Drupada carrying costly presents for

both the bridegrooms and the bride, and let him speak unto that monarch of

thy increase of power and dignity arising from this new alliance with him.

And, O monarch, let the man know also that both thyself and Duryodhana

have become exceedingly glad in consequence of what hath happened. Let him

say this repeatedly unto Drupada and Dhrishtadyumna. And let him speak

also about the alliance as having been exceedingly proper, and agreeable

unto thee, and of thyself being worthy of it. And let the man repeatedly

propitiate the sons of Kunti and those of Madri (in proper words). And at

thy command, O king, let plenty of ornaments of pure gold be given unto

Draupadi. And let, O bull of Bharata's race, proper presents be given unto

all the sons of Drupada. Let the messenger then propose the return of the

Pandavas to Hastinapura. After the heroes will have been permitted (by

Drupada), to come hither, let Duhsasana and Vikarna go out with a handsome

train to receive them. And when they will have arrived at Hastinapura, let

those foremost of men be received with affection by thee. And let them

then be installed on their paternal throne, agreeably to the wishes of the

people of the realm. This, O monarch of Bharata's race, is what I think

should be thy behaviour towards the Pandavas who are to thee even as thy

own sons.'

"Vaisampayana continued, 'After Drona had ceased, Karna spake again, 'Both

Bhishma and Drona have been pampered with wealth that is thine and favours

conferred by thee! They are also always regarded by thee as thy trusted

friends! What can therefore be more amusing than that they both should

give thee advice which is not for thy good? How can the wise approve that

advice which is pronounced good by a person speaking with wicked intent

but taking care to conceal the wickedness of his heart? Indeed, in a

season of distress, friends can neither benefit nor injure. Every one's

happiness or the reverse dependeth on destiny. He that is wise and he that

is foolish, he that is young (in years) and he that is old, he that hath

allies and he that hath none, all become, it is seen everywhere, happy or

unhappy at times. It hath been heard by us that there was, of old, a king

by name Amvuvicha. Having his capital at Rajagriha, he was the king of all

the Magadha chiefs. He never attended to his affairs. All his exertion

consisted in inhaling the air. All his affairs were in the hands of his

minister. And his minister, named Mahakarni, became the supreme authority

in the state. Regarding himself all powerful, he began to disregard the

king. And the wretch himself appropriated everything belonging unto the

king, his queens and treasures and sovereignty. But the possession of all

these, instead of satisfying his avarice, only served to inflame him the

more. Having appropriated everything belonging to the king, he even

coveted the throne. But it hath been heard by us that with all his best

endeavours he succeeded not in acquiring the kingdom of the monarch, his

master, even though the latter was inattentive to business and content

with only breathing the air. What else can be said, O king, than that

monarch's sovereignty was dependent on destiny? If, therefore, O king,

this kingdom be established in thee by destiny, it will certainly continue

in thee, even if the whole world were to become thy enemy! If, however,

destiny hath ordained otherwise, howsoever mayest thou strive, it will not

last in thee! O learned one, remembering all this, judge of the honesty or

otherwise of thy advisers. Ascertain also who amongst them are wicked and

who have spoken wisely and well.'

"Vaisampayana continued, 'Hearing these words of Karna, Drona replied, 'As

thou art wicked it is evident thou sayest so in consequence of the

wickedness of thy intent. It is for injuring the Pandavas that thou

findest fault with us. But know, O Karna, what I have said is for the good

of all and the prosperity of the Kuru race. If thou regardest all this as

productive of evil, declare thyself what is for our good. If the good

advice I have given be not followed, I think the Kurus will be

exterminated in no time.'"

SECTION CCVII

(Viduragamana Parva continued)

"Vaisampayana said, 'After Drona had ceased, Vidura spoke, saying, 'O

monarch, thy friends without doubt, are saying unto thee what is for thy

good. But as thou art unwilling to listen to what they say, their words

scarcely find a place in thy ears. What that foremost one of Kuru's race,

viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy

good. But thou dost not listen to it. The preceptor Drona also hath said

much that is for thy good which however Karna, the son of Radha, doth not

regard to be such. But, O king, reflecting hard I do not find any one who

is better a friend to thee than either of these two lions among men (viz.,

Bhishma and Drona), or any one who excels either of them in wisdom. These

two, old in years, in wisdom, and in learning, always regard thee, O king,

and the sons of Pandu with equal eyes. Without doubt, O king of Bharata's

race, they are both, in virtue and truthfulness, not inferior to Rama, the

son of Dasaratha, and Gaya. Never before did they give thee any evil

advice. Thou also, O monarch, hast never done them any injury. Why should,

therefore, these tigers among men, who are ever truthful, give thee wicked

advice, especially when thou hast never injured them? Endued with wisdom

these foremost of men, O king, will never give thee counsels that are

crooked. O scion of Kuru's rate, this is my firm conviction that these two,

acquainted with all rules of morality, will never, tempted by wealth,

utter anything betraying a spirit of partisanship. What they have said, O

Bharata, I regard highly beneficial to thee. Without doubt, O monarch, the

Pandavas are thy sons as much as Duryodhana and others are. Those

ministers, therefore, that give thee any counsel fraught with evil unto

the Pandavas, do not really look to thy interests. If there is any

partiality in thy heart, O king, for thy own children, they who by their

counsel seek to bring it out, certainly do thee no good. Therefore, O king,

these illustrious persons endued with great splendour, have not I think,

said anything that leadeth to evil. Thou, however, dost not understand it.

What these bulls among men have said regarding the invincibility of the

Pandavas is perfectly true. Think not otherwise of it, O tiger among men.

Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the

right and the left hand with equal activity, be vanquished in battle even

by Maghavat himself? Can the great Bhimasena of strong arms possessing the

might of ten thousand elephants, be vanquished in battle by the immortals

themselves? Who also that desireth to live can overcome in battle the

twins (Nakula and Sahadeva) like unto the sons of Yama himself, and well-

skilled in fight? How too can the eldest one of the Pandavas in whom

patience, mercy, forgiveness, truth, and prowess always live together, be

vanquished? They who have Rama (Valadeva) as their ally, and Janardana

(Krishna) as their counsellor, and Satyaki as their partisan, have already

defeated everybody in war. They who have Drupada for their father-in-law,

and Drupada's sons--the heroic brothers, viz., Dhristadyumna and others of

Prishata's race for their brothers-in-law, are certainly invincible.

Remembering this, O monarch, and knowing that their claim to the kingdom

is even prior to thine, behave virtuously towards them. The stain of

calumny is on thee, O monarch, in consequence of that act of Purochana.

Wash thyself of it now, by a kindly behaviour towards the Pandavas. This

kindly behaviour of thine, O monarch, towards the Pandavas will be an act

of great benefit to us, protecting the lives of us all that belong to

Kuru's race, and leading to the growth of the whole Kshatriya order! We

had formerly warred with king Drupada; if we can now secure him as an ally,

it will strengthen our party. The Dasarhas, O king, are numerous and

strong. Know where Krishna is, all of them must be, and where Krishna is,

there victory also must be! O king, who, unless cursed by the gods, would

seek, to effect that by means of war which can be effected by

conciliation? Hearing that the sons of Pritha are alive, the citizens and

other subjects of the realm have become exceedingly glad and eager for

beholding them. O monarch, act in a way that is agreeable to them.

Duryodhana and Karna and Sakuni, the son of Suvala, are sinful, foolish

and young; listen not to them. Possessed of every virtue thou art I long

ago told thee, O monarch that for Duryodhana's fault, the subjects of this

kingdom would be exterminated.'"

SECTION CCVIII

(Viduragamana Parva continued)

"Vaisampayana said, 'Hearing these various speeches, Dhritarashtra said,

'The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona,

and thyself also (O Vidura), have said the truth and what also is most

beneficial to me. Indeed, as those mighty car-warriors, the heroic sons of

Kunti, are the children of Pandu, so are they, without doubt, my children

according to the ordinance. And as my sons are entitled to this kingdom,

so are the sons of Pandu certainly entitled to it. Therefore, hasten to

bring hither the Pandavas along with their mother, treating them with

affectionate consideration. O thou of Bharata's race, bring also Krishna

of celestial beauty along with them. From sheer good fortune the sons of

Pritha are alive; and from good fortune alone those mighty car-warriors

have obtained the daughter of Drupada. It is from good fortune alone that

our strength hath increased, and it is from good fortune alone that

Purochana hath perished. O thou of great splendour, it is from good

fortune that my great grief hath been killed!'

"Vaisampayana continued, 'Then Vidura, at the command of Dhritarashtra,

repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired

thither carrying with him numerous jewels and various kinds of wealth for

Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada's abode,

Vidura conversant with every rule of morality and deep in every science,

properly accosted the monarch and waited upon him. Drupada received Vidura

in proper form and they both enquired after each other's welfare. Vidura

then saw there the Pandavas and Vasudeva. As soon as he saw them he

embraced them from affection and enquired after their well being. The

Pandavas also along with Vasudeva, in due order, worshipped Vidura of

immeasurable intelligence. But Vidura, O king, in the name of

Dhritarashtra repeatedly enquired with great affection after their welfare.

He then gave, O monarch, unto the Pandavas and Kunti and Draupadi, and

unto Drupada and Drupada's sons, the gems and various kinds of wealth that

the Kauravas had sent through him. Possessed of immeasurable intelligence,

the modest Vidura then, in the presence of the Pandavas and Keshava,

addressed the well-behaved Drupada thus:

"With thy ministers and sons, O monarch, listen to what I say. King

Dhritarashtra, with ministers, sons, and friends, hath with a joyous heart,

O king, repeatedly enquired after thy welfare. And, O monarch, he hath

been highly pleased with this alliance with thee. So also, O king, Bhishma

of great wisdom, the son of Santanu, with all the Kurus, enquired after

thy welfare in every respect. Drona also of great wisdom the son of

Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy

happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in

consequence of this alliance with thee regard themselves supremely blest.

O Yajnasena, the establishment of this alliance with thee hath made them

happier than if they had acquired a new kingdom. Knowing all this, O

monarch, permit the Pandavas to re-visit their ancestral kingdom. The

Kurus are exceedingly eager to behold the sons of Pandu. These bulls among

men have been long absent (from their kingdom). They as well as Pritha

must be very eager to behold their city. And all the Kuru ladies and the

citizens and our subjects are eagerly waiting to behold Krishna the

Panchala Princess. This, therefore, is my opinion, O monarch, that thou

shouldst, without delay, permit the Pandavas to go thither with their wife.

And after the illustrious Pandavas, O king, will have received thy

permission to go thither, I shall send information unto Dhritarashtra by

quick messengers. Then, O king, will the Pandavas set out with Kunti and

Krishna.'"

SECTION CCIX

(Viduragamana Parva continued)

"Vaisampayana said, 'Hearing these words of Vidura, Drupada said, 'It is

even so as thou, O Vidura of great wisdom, hast said. Venerable one, I too

have been exceedingly happy in consequence of this alliance. It is highly

proper that these illustrious princes should return to their ancestral

kingdom. But it is not proper for me to say this myself. If the brave son

of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these among men, viz.,

the twins, themselves desire to go and if Rama (Valadeva) and Krishna,

both acquainted with every rule of morality, be of the same mind, then let

the Pandavas go thither. For these tigers among men (Rama and Krishna) are

ever engaged in doing what is agreeable and beneficial to the sons of

Pandu.'

"Hearing this, Yudhishthira said, 'We are now, O monarch, with all our

younger brothers, dependent on thee. We shall cheerfully do what thou art

pleased to command.'

"Vaisampayana continued, 'Then Vasudeva said, 'I am of opinion that the

Pandavas should go. But we should all abide by the opinion of king Drupada

who is conversant with every rule of morality.'

"Drupada then spoke, 'I certainly agree with what this foremost of men,

thinketh, having regard to the circumstances. For the illustrious sons of

Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son

Yudhishthira himself doth not seek the welfare of the Pandavas so

earnestly as, Kesava, that tiger among men.'

"Vaisampayana continued, 'Commanded by the illustrious Drupada, the

Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna,

the daughter of Drupada, and the renowned Kunti, journeyed towards the

city called after the elephant, stopping at various places along the way

for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that

those heroes had neared the capital sent out the Kauravas to receive them.

They who were thus sent out were, O Bharata, Vikarna of the great bow, and

Chitrasena, and Drona that foremost of warriors, and Kripa of Gautama's

line. Surrounded by these, those mighty heroes, their splendour enhanced

by that throng slowly entered the city of Hastinapura. The whole city

became radiant, as it were, with the gay throng of sight-seers animated by

curiosity. Those tigers among men gladdened the hearts of all who beheld

them. And the Pandavas, dear unto the hearts of the people, heard, as they

proceeded, various exclamations with the citizens, ever desirous of

obeying the wishes of those princes, loudly uttered. Some exclaimed, 'Here

returns that tiger among men, conversant with all the rules of morality

and who always protects us as if we were his nearest relatives.' And

elsewhere they said, 'It seems that king Pandu--the beloved of his people--

returneth today from the forest, doubtless to do what is agreeable to us.'

And there were some that said, 'What good is not done to us today when the

heroic sons of Kunti come back to our town? If we have ever given away in

charity, if we have ever poured libations of clarified butter on the fire,

if we have any ascetic merit, let the Pandavas, by virtue of all those

acts stay in town for a hundred years.'

"At last the Pandavas, on arriving at the place, worshipped the feet of

Dhritarashtra, as also those of the illustrious Bhishma. They also

worshipped the feet of everybody else that deserved that honour. And they

enquired after the welfare of every citizen (there present). At last, at

the command of Dhritarashtra they entered the chambers that had been

assigned to them.

"After they had rested there for some time, they were summoned (to the

court) by king Dhritarashtra and Bhishma, the son of Santanu. When they

came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of

Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so

that no difference may arise again (between you and your cousins). If you

take up your quarters there no one will be able to do you any injury.

Protected by Partha (Arjuna), like the celestials by the thunderbolt,

reside ye at Khandavaprastha, taking half of the kingdom.'

"Vaisampayana continued, 'Agreeing to what Dhritarashtra said, those bulls

among men worshipping the king set out from Hastinapura. And content with

half the kingdom, they removed to Khandavaprastha, which was in

unreclaimed desert. Then those heroes of unfading splendour, viz., the

Pandavas, with Krishna at their head, arriving there, beautified the place

and made it a second heaven. And those mighty car-warriors, selecting with

Dwaipayana's assistance a sacred and auspicious region, performed certain

propitiatory ceremonies and measured out a piece of land for their city.

Then surrounded by a trench wide as the sea and by walls reaching high up

to the heavens and white as the fleecy clouds or the rays of the moon,

that foremost of cities looked resplendent like Bhogavati (the capital of

the nether kingdom) decked with the Nagas. And it stood adorned with

palatial mansions and numerous gates, each furnished with a couple of

panels resembling the out-stretched wings of Garuda. And it was protected

with gateways looking like the clouds and high as the Mandara mountains.

And well-furnished with numerous weapons of attack the missiles of the

foes could not make slightest impression on them. And they were almost

covered with darts and other missiles like double-tongued snakes. The

turrets along the walls were filled with armed men in course of training;

and the walls were lined with numerous warriors along their whole length.

And there were thousands of sharp hooks and Sataghnis (machines slaying a

century of warriors) and numerous other machines on the battlements. There

were also large iron wheels planted on them. And with all these was that

foremost of cities adorned. The streets were all wide and laid out

excellently; and there was no fear in them of accident. And decked with

innumerable mansions, the city became like unto Amaravati and came to be

called Indraprastha (like unto Indra's city). In a delightful and

auspicious part of the city rose the palace of the Pandavas filled with

every kind of wealth and like unto the mansion of the celestial treasurer

(Kuvera) himself. And it looked like a mass of clouds charged with

lightning.

"When the city was built, there came, O king, numerous Brahmanas well-

acquainted with all the Vedas and conversant with every language, wishing

to dwell there. And there came also unto that town numerous merchants from

every direction, in the hope of earning wealth. There also came numerous

persons well-skilled in all the arts, wishing to take up their abode there.

And around the city were laid out many delightful gardens adorned with

numerous trees bearing both fruits and flowers. There were Amras (mango

trees) and Amaratakas, and Kadamvas and Asokas, and Champakas; and

Punnagas and Nagas and Lakuchas and Panasas; and Salas and Talas (palm

trees) and Tamalas and Vakulas, and Ketakas with their fragrant loads;

beautiful and blossoming and grand Amalakas with branches bent down with

the weight of fruits and Lodhras and blossoming Ankolas; and Jamvus

(blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras

and Parijatas and numerous other kinds of trees always adorned with

flowers and fruits and alive with feathery creatures of various species.

And those verdant groves always resounded with the notes of maddened

peacocks and Kokilas (blackbirds). And there were various pleasure-houses,

bright as mirrors, and numerous bowers of creepers, and charming and

artificial hillocks, and many lakes full to the brim of crystal water, and

delightful tanks fragrant with lotuses and lilies and adorned with swans

and ducks and chakravakas (brahminy ducks). And there were many delicious

pools overgrown with fine aquatic plants. And there were also diverse

ponds of great beauty and large dimension. And, O king, the joy of the

Pandavas increased from day to day, in consequence of their residence in

that large kingdom that was peopled with pious men.

"Thus in consequence of the virtuous behaviour of Bhishma and king

Dhritarashtra towards them, the Pandavas took up their abode in

Khandavaprastha. Adorned with those five mighty warriors, each equal unto

Indra himself, that foremost of cities looked like Bhogavati (the capital

of the nether kingdom) adorned with the Nagas. And, O monarch, having

settled the Pandavas there, the heroic Krishna, obtaining their leave,

came back with Rama to Dwaravati.'"

SECTION CCX

(Rajya-labha Parva)

"Janamejaya said, 'O thou possessed of ascetic wealth, what did those high-

souled ones, my grandsires, the illustrious Pandavas, do, after obtaining

the kingdom of Indraprastha? How did their wife Draupadi obey them all?

How is it also that no dissensions arose amongst those illustrious rulers

of men, all attached to one wife, viz., Krishna? O thou of the wealth of

asceticism, I wish to hear everything in detail regarding the behaviour

towards one another of those rulers of men after their union with

Krishna.'

"Vaisampayana said, 'Those scorchers of foes, the Pandavas, having

obtained their kingdom, at the command of Dhritarashtra, passed their days

in joy and happiness at Khandavaprastha with Krishna. And Yudhishthira.

endued with great energy and ever adhering to truth, having obtained the

sovereignty, virtuously ruled the land, assisted by his brothers. And the

sons of Pandu, endued with great wisdom and devoted to truth and virtue,

having vanquished all their foes, continued to live there in great

happiness. And those bulls among men, seated on royal seats of great value,

used to discharge all the duties of government. And one day, while all

those illustrious heroes were so seated, there came unto them the

celestial Rishi Narada, in course of his wanderings. Beholding the Rishi,

Yudhishthira offered him his own handsome seat. And after the celestial

Rishi had been seated, the wise Yudhishthira duly offered him the Arghya

with his own hands. And the king also informed the Rishi of the state of

his kingdom. The Rishi accepting the worship, became well-pleased, and

eulogising him with benedictions, commanded the king to take his seat.

Commanded by the Rishi, the king took his seat. Then the king sent word

unto Krishna (in the inner apartments) of the arrival of the illustrious

one. Hearing of the Rishi's arrival Draupadi, purifying herself properly,

came with a respectful attitude to where Narada was with the Pandavas. The

virtuous princess of Panchala, worshipping the celestial Rishi's feet,

stood with joined hands before him, properly veiled. The illustrious

Narada, pronouncing various benedictions on her, commanded the princess to

retire. After Krishna had retired, the illustrious Rishi, addressing in

private all the Pandavas with Yudhishthira at their head, said, 'The

renowned princess of Panchala is the wedded wife of you all. Establish a

rule amongst yourselves so that disunion may not arise amongst you. There

were, in former days, celebrated throughout the three worlds, two brothers

named Sunda and Upasunda living together and incapable of being slain by

anybody unless each slew the other. They ruled the same kingdom, lived in

the same house, slept on the same bed, sat on the same seat, and ate from

the same dish. And yet they killed each for the sake of Tilottama.

Therefore, O Yudhishthira, preserve your friendship for one another and do

that which may not produce disunion amongst you.'

"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were

Asuras called Sunda and Upasunda? Whence arose that dissension amongst

them, and why did they slay each other? Whose daughter also was this

Tilottama for whose love the maddened brothers killed each other? Was she

an Apsara (water nymph) or the daughter of any celestial? O thou whose

wealth is asceticism, we desire, O Brahmana, to hear in detail everything

as it happened. Indeed, our curiosity hath become great.'"

SECTION CCXI

(Rajya-labha Parva continued)

"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied,

'O son of Pritha, listen with thy brothers to me as I recite this old

story, O Yudhishthira, exactly as everything happened. In olden days, a

mighty Daitya named Nikumbha, endued with great energy and strength was

born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha,

were born two sons called Sunda and Upasunda. Both of them were mighty

Asuras endued with great energy and terrible prowess. The brothers were

both fierce and possessed of wicked hearts. And those Daityas were both of

the same resolution, and ever engaged in achieving the same tasks and ends.

They were ever sharers with each other in happiness as well as in woe.

Each speaking and doing what was agreeable to the other, the brothers

never were unless they were together, and never went anywhere unless

together. Of exactly the same disposition and habits, they seemed to be

one individual divided into two parts. Endued with great energy and ever

of the same resolution in everything they undertook, the brothers

gradually grew up. Always entertaining the same purpose, desirous of

subjugating the three worlds, the brothers, after due initiation, went to

the mountains of Vindhya. And severe were the ascetic penances they

performed there. Exhausted with hunger and thirst, with matted locks on

their heads and attired in barks of trees, they acquired sufficient

ascetic merit at length. Besmearing themselves with dirt from head to foot,

living upon air alone, standing on their toes, they threw pieces of the

flesh of their bodies into the fire. Their arms upraised, and eye fixed,

long was the period for which they observed their vows. And during the

course of their ascetic penances, a wonderful incident occurred there. For

the mountains of Vindhya, heated for a long course of years by the power

of their ascetic austerities, began to emit vapour from every part of

their bodies. And beholding the severity of their austerities, the

celestials became alarmed. The gods began to cause numerous obstructions

to impede the progress of their asceticism. The celestials repeatedly

tempted the brothers by means of every precious possession and the most

beautiful girls. The brothers broke not their vows. Then the celestials

once more manifested, before the illustrious brothers, their powers of

illusion. For it seemed their sisters, mothers, wives, and other relatives,

with disordered hair and ornaments and robes, were running towards them in

terror, pursued and struck by a Rakshasa with a lance in hand. And it

seemed that the women implored the help of the brothers crying, 'O save

us!' But all this went for nothing, for firmly wedded thereto, the

brothers did not still break their vows. And when it was found that all

this produced not the slightest impression on any of the two, both the

women and the Rakshasa vanished from sight. At last the Grandsire himself,

the Supreme Lord ever seeking the welfare of all, came unto those great

Asuras and asked them to solicit the boon they desired. Then the brothers

Sunda and Upasunda, both of great prowess, beholding the Grandsire, rose

from their seats and waited with joined palms. And the brothers both said

unto the God, 'O Grandsire, if thou hast been pleased with these our

ascetic austerities, and art, O lord, propitious unto us, then let us have

knowledge of all weapons and of all powers of illusion. Let us be endued

with great strength, and let us be able to assume any form at will. And

last of all, let us also be immortal.' Hearing these words of theirs,

Brahman said, 'Except the immortality you ask for, you shall be given all

that you desire. Solicit you some form of death by which you may still be

equal unto the immortals. And since you have undergone these severe

ascetic austerities from desire of sovereignty alone I cannot confer on

you the boon of immortality. You have performed your ascetic penances even

for the subjugation of the three worlds. It is for this, O mighty Daityas,

that I cannot grant you what you desire.'

"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda

said, 'O Grandsire, let us have no fear then from any created thing,

mobile or immobile, in the three worlds, except only from each other!' The

Grandsire then said, 'I grant you what you have asked for, even this your

desire'. And granting them this boon, the Grandsire made them desist from

their asceticism, and returned to his own region. Then the brothers, those

mighty Daityas, having received those several boons became incapable of

being slain by anybody in the universe. They then returned to their own

abode. All their friends and relatives, beholding those Daityas of great

intelligence, crowned with success in the matter of the boons they had

obtained, became exceedingly glad. And Sunda and Upasunda then cut off

their matted locks and wore coronets on their heads. Attired in costly

robes and ornaments, they looked exceedingly handsome. They caused the

moon to rise over their city every night even out of his season. And

friends and relatives gave themselves up to joy and merriment with happy

hearts. Eat, feed, give, make merry, sing, drink--these were the sounds

heard everyday in every house. And here and there arose loud uproars of

hilarity mixed with clappings of hands which filled the whole city of the

Daityas, who being capable of assuming any form at will, were engaged in

every kind of amusement and sport and scarcely noticed the flight of time,

even regarding a whole year as a single day.'"

SECTION CCXII

(Rajya-labha Parva continued)

'Narada continued, 'As soon as those festivities came to an end, the

brothers Sunda and Upasunda, desirous of the Sovereignty of the three

worlds, took counsel and commanded their forces to be arranged. Obtaining

the assent of their friends and relatives, of the elders of the Daitya

race and of their ministers of state, and performing the preliminary rites

of departure, they set out in the night when the constellation Magha was

in the ascendant. The brothers set out with a large Daitya force clad in

mail and armed with maces and axes and lances and clubs. The Daitya heroes

set out on their expedition with joyous hearts, the charanas (bards)

chanting auspicious panegyrics indicative of their future triumphs.

Furious in war, the Daitya brothers, capable of going everywhere at will,

ascended the skies and went to the region of the celestials. The

celestials knowing they were coming and acquainted also with the boons

granted unto them by the Supreme Deity left heaven and sought refuge in

the region of Brahman. Endued with fierce prowess, the Daitya heroes soon

subjugated the region of Indra, and vanquishing the diverse tribes of

Yakshas and Rakshasas and every creature ranging the skies, came away.

Those mighty car-warriors next subjugated the Nagas of the nether region,

and then the inmates of the ocean and then all the tribes of the

Mlechchhas. Desirous next of subjugating the whole earth, those heroes of

irresistible sway, summoning their soldiers, issued these cruel commands.

'Brahmanas and royal sages (on earth) with their libations and other food

offered at grand sacrifices, increase the energy and strength of the gods,

as also their prosperity. Engaged in such acts, they are the enemies of

the Asuras. All of us, therefore, mustering together should completely

slaughter them off the face of the earth!' Ordering their soldiers thus on

the eastern shore of the great ocean, and entertaining such a cruel

resolution, the Asura brothers set out in all directions. And those that

were performing sacrifices and the Brahmanas that were assisting at those

sacrifices, the mighty brothers instantly slew. And slaughtering them with

violence they departed for some other place. Whilst their soldiers threw

into the water the sacrificial fires that were in the asylums of Munis

with souls under complete control, the curses uttered by the illustrious

Rishis in wrath, rendered abortive by the boons granted (by Brahman),

affected not the Asura brothers. When the Brahmanas saw that their curses

produced not the slightest effect like shafts shot at stones they fled in

all directions, forsaking their rites and vows. Even those Rishis on earth

that were crowned with ascetic success, and had their passions under

complete control and were wholly engrossed in meditation of the Deity,

from fear of the Asura brothers, fled like snakes at the approach of

Vinata's son (Garuda the snake-eater). The sacred asylums were all trodden

down and broken. The sacrificial jars and vessels being broken, their

(sacred) contents were scattered over the ground. The whole universe

became empty, as if its creatures had all been stricken down during the

season of general dissolution. And, O king, after the Rishis had all

disappeared and made themselves invisible both the great Asuras, resolved

upon their destruction, began to assume various forms. Assuming the forms

of maddened elephants with temples rent from excess of juice, the Asura

pair, searching out the Rishis who had sheltered themselves in caves, sent

them to the region of Yama. Sometimes becoming as lions and again as

tigers and disappearing the next moment, by these and other methods the

cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study

ceased, and kings and Brahmanas were exterminated. The earth became

utterly destitute of sacrifices and festivals. And the terrified people

uttered cries of Oh and Alas and all buying and selling were stopped. All

religious rites ceased, and the earth became destitute of sacred

ceremonies and marriages. Agriculture was neglected and cattle were no

longer tended. Towns and asylums became desolate. And scattered over with

bones and skeletons, the earth assumed a frightful aspect. All ceremonies

in honour of the Pitris were suspended, and the sacred sound of Vashat and

the whole circle of auspicious rites ceased. The earth became frightful to

behold. The Sun and the Moon, the Planets and Stars, and Constellations,

and the other dwellers in the firmament, witnessing these acts of Sunda

and Upasunda, grieved deeply. Subjugating all the points of heaven by

means of such cruel acts, the Asura brothers took up their abode in

Kurukshetra, without a single rival.'"

SECTION CCXIII

(Rajya-labha Parva continued)

"Narada continued, 'Then the celestial Rishis, the Siddhas, and the high-

souled Rishis possessing the attributes of tranquillity and self-restraint,

beholding that act of universal slaughter, were afflicted with great grief.

With passions and senses and souls under complete control, they then went

to the abode of the Grandsire, moved by compassion for the universe.

Arrived there, they beheld the Grandsire seated with gods, Siddhas, and

Brahmarshis around him. There were present that God of gods, viz.,

Mahadeva, and Agni, accompanied by Vayu, and Soma and Surya and Sakra, and

Rishis devoted to the contemplation of Brahma, and the Vaikhanasas, the

Valakhilyas, the Vanaprasthas, the Marichipas, the Ajas, the Avimudas, and

other ascetics of great energy. All those Rishis were sitting with the

Grandsire, when the celestial and other Rishis, approaching Brahman with

sorrowful hearts, represented unto him all the acts of Sunda and Upasunda.

And they told the Grandsire in detail everything that the Asura brothers

had done, and how they had done it, and in what order. Then all the

celestials and the great Rishis pressed the matter before the Grandsire.

The Grandsire, hearing everything they said, reflected for a moment and

settled in his mind what he should do. Resolving to compass the

destruction of the Asura brothers, he summoned Viswakarman (the celestial

architect). Seeing Viswakarman before him, the Grandsire possessed of

supreme ascetic merit commanded him, saying, 'Create thou a damsel capable

of captivating all hearts.' Bowing down unto the Grandsire and receiving

his command with reverence, the great artificer of the universe created a

celestial maiden with careful attention. Viswakrit first collected all

handsome features upon the body of the damsel he created. Indeed, the

celestial maiden that he created was almost a mass of gems. And created

with great care by Viswakarman, the damsel, in beauty, became unrivalled

among the women of the three worlds. There was not even a minute part of

her body which by its wealth of beauty could not attract the gaze of

beholders. And like unto the embodied Sri herself, that damsel of

extraordinary beauty captivated the eyes and hearts of every creature. And

because she had been created with portions of every gem taken in minute

measures, the Grandsire bestowed upon her the name of Tilottama. And as

soon as he started it into life, the damsel bowed to Brahman and with

joined palms said, 'Lord of every created thing, what task am I to

accomplish and what have I been created for?' The Grandsire answered, 'Go,

O Tilottama, unto the Asuras, Sunda and Upasunda. O amiable one, tempt

them with thy captivating beauty. And, O damsel, conduct thyself there in

such a way that the Asura brothers may, in consequence of the wealth of

thy beauty, quarrel with each other as soon as they cast their eyes upon

thee.'

"Narada continued, 'Bowing unto the Grandsire and saying, 'So be it,'--the

damsel walked round the celestial conclave. The illustrious Brahman was

then sitting with face turned eastwards, and Mahadeva with face also

towards the east, and all the celestials with faces northwards, and the

Rishis with faces towards all directions. While Tilottama walked round the

conclave of the celestials, Indra and the illustrious Sthanu (Mahadeva)

were the only ones that succeeded in preserving their tranquillity of mind.

But exceedingly desirous as Mahadeva was (of beholding Tilottama) when the

damsel (in her progress round the celestial conclave) was at his side,

another face like a full-blown lotus appeared on the southern side of his

body. And when she was behind him, another face appeared on the west. And

when the damsel was on the northern side of the great god, a fourth face

appeared on the northern side of his body. Mahadeva (who was eager to

behold the damsel) came also to have a thousand eyes, each large and

slightly reddish, before, behind and on his flanks. And it was thus that

Sthanu the great god came to have four faces, and the slayer of Vala, a

thousand eyes. And as regards the mass of the celestials and the Rishis,

they turned their faces towards all directions as Tilottama walked round

them. Except the divine Grandsire himself, the glances of those

illustrious personages, even of all of them fell upon Tilottama's body.

And when Tilottama set out (for the city of the Asuras) with the wealth of

her beauty, all regarded the task as already accomplished. After Tilottama

had gone away, the great god who was the First Cause of the Universe,

dismissed all the celestials and the Rishis.'"

SECTION CCXIV

(Rajya-labha Parva continued)

"Narada continued, 'Meanwhile the Asura brothers having subjugated the

earth were without a rival. The fatigue of exertion gone, they, having

brought the three worlds under equal sway, regarded themselves as persons

that had nothing more to do. Having brought all the treasures of the gods,

the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the kings of

the earth, the brothers began to pass their days in great happiness. When

they saw they had no rivals (in the three worlds), they gave up all

exertion and devoted their time to pleasure and merriment, like the

celestials. They experienced great happiness by giving themselves up to

every kind of enjoyment, such as women, and perfumes and floral wreaths

and viands, and drinks and many other agreeable objects all in profusion.

In houses and woods and gardens, on hills and in forests, wherever they

liked they passed their time in pleasure and amusement, like the immortals.

And it so happened that one day they went for purposes of pleasure to a

tableland of the Vindhya range, perfectly level and stony, and overgrown

with blossoming trees. After every object of desire, all of the most

agreeable kind, had been brought, the brothers sat on an excellent seat,

with happy hearts and accompanied by handsome women. And those damsels,

desirous of pleasing the brothers, commenced a dance in accompaniment to

music, and sweetly chanted many a song in praise of the mighty pair.'

"Meanwhile Tilottama attired in a single piece of red silk that exposed

all her charms, came along, plucking wild flowers on her way. She advanced

slowly to where those mighty Asuras were. The Asura brothers, intoxicated

with the large portions they had imbibed, were smitten upon beholding that

maiden of transcendent beauty. Leaving their seats they went quickly to

where the damsel was. Both of them being under the influence of lust, each

sought the maiden for himself. And Sunda seized that maid of fair brows by

her right hand. Intoxicated with the boons they had obtained, with

physical might, with the wealth and gems they had gathered from every

quarter, and with the wine they had drunk, maddened with all these, and

influenced by wishful desire, they addressed each other, each contracting

his brow in anger. 'She is my wife, and therefore your superior,' said

Sunda. 'She is my wife, and therefore your sister-in-law', replied

Upasunda. And they said unto each other, 'She is mine not yours.' And soon

they were under the influence of rage. Maddened by the beauty of the

damsel, they soon forgot their love and affection for each other. Both of

them, deprived of reason by passion, then took up their fierce maces. Each

repeating, 'I was the first, I was the first,' (in taking her hand) struck

the other. And the fierce Asuras, struck by each other with the mace, fell

down upon the ground, their bodies bathed in blood, like two suns

dislodged from the firmament. And beholding this, the women that had come

there, and the other Asuras there present, all fled away trembling in

grief and fear, and took refuge in the nether regions. The Grandsire

himself of pure soul, then came there, accompanied by the celestials, and

the great Rishis. And the illustrious Grandsire applauded Tilottama and

expressed his wish of granting her a boon. The Supreme Deity, before

Tilottama spoke, desirous of granting her a boon, cheerfully said, 'O

beautiful damsel, thou shalt roam in the region of the Adityas. Thy

splendour shall be so great that nobody will ever be able to look at thee

for any length of time!' The Grandsire of all creatures, granting this

boon unto her, establishing the three worlds in Indra as before, returned

to his own region.

"Narada continued, 'It was thus that Asuras, ever united and inspired by

the same purpose slew each other in wrath for the sake of Tilottama.

Therefore, from affection I tell you, ye foremost ones of Bharata's line,

that if you desire to do anything agreeable to me, make some such

arrangements that you may not quarrel with one another for the sake of

Draupadi.'

"Vaisampayana continued, 'The illustrious Pandavas, thus addressed by the

great Rishi Narada, consulting with one another, established a rule

amongst themselves in the presence of the celestial Rishi himself endued

with immeasurable energy. And the rule they made was that when one of them

would be sitting with Draupadi, any of the other four who would see that

one thus must retire into the forest for twelve years, passing his days as

a Brahmacharin. After the virtuous Pandavas had established that rule

amongst themselves, the great Muni Narada, gratified with them, went to

the place he wished. Thus, O Janamejaya, did the Pandavas urged by Narada,

established a rule amongst themselves in regard to their common wife. And

it was for this, O Bharata, that no dispute ever arose between them.'"

SECTION CCXV

(Arjuna-vanavasa Parva)

"Vaisampayana said, 'The Pandavas, having established such a rule,

continued to reside there. By the prowess of their arms they brought many

kings under their sway. And Krishna became obedient unto all the five sons

of Pritha, those lions among men, of immeasurable energy. Like the river

Saraswati decked with elephants, which again take pleasure in that stream,

Draupadi took great delight in her five heroic husbands and they too took

delight in her. And in consequence of the illustrious Pandavas being

exceedingly virtuous in their practice, the whole race of Kurus, free from

sin, and happy, grew in prosperity.

"After some time, O king, it so happened that certain robbers lifted the

cattle of a Brahmana, and while they were carrying away the booty, the

Brahmana, deprived of his senses by anger, repaired to Khandavaprastha,

and began to reprove the Pandavas in accents of woe. The Brahmana said,

'Ye Pandavas, from this your dominion, my kine are even now being taken

away by force by despicable and wicked wretches! Pursue ye the thieves.

Alas, the sacrificial butter of a peaceful Brahmana is being taken away by

crows! Alas, the wretched jackal invadeth the empty cave of a lion! A king

that taketh the sixth part of the produce of the land without protecting

the subject, hath been called by the wise to be the most sinful person in

the whole world. The wealth of a Brahmana is being taken away by robbers!

Virtue itself is sustaining a diminution! Take me up by the hand, ye

Pandavas for I am plunged in grief!"

"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those

accents of the Brahmana weeping in bitter grief. As soon as he heard those

accents, he loudly assured the Brahmana, saying, 'No fear!' But it so

happened that the chamber where the illustrious Pandavas had their weapons

was then occupied by Yudhishthira the just with Krishna. Arjuna, therefore,

was incapable of entering it or, going alone with the Brahmana, though

repeatedly urged (to do either) by the weeping accents of the Brahmana.

Summoned by the Brahmana, Arjuna reflected, with a sorrowful heart, 'Alas,

this innocent Brahmana's wealth is being robbed! I should certainly dry up

his tears. He hath come to our gate, and is weeping even now. If I do not

protect him, the king will be touched with sin in consequence of my

indifference; our own irreligiousness will be cited throughout the kingdom,

and we shall incur a great sin. If, disregarding the king, I enter the

chamber, without doubt I shall be behaving untruthfully towards the

monarch without a foe. By entering the chamber, again, I incur the penalty

of an exile in the woods. But I must overlook everything. I care not if I

have to incur sin by disregarding the king. I care not if I have to go to

the woods and die there. Virtue is superior to the body and lasteth after

the body hath perished!' Dhananjaya, arriving at this resolution, entered

the chamber and talked with Yudhishthira. Coming out with the bow, he

cheerfully told the Brahmana, 'Proceed, O Brahmana, with haste, so that

those wretched robbers may not go much ahead of us. I shall accompany thee

and restore unto thee thy wealth that hath fallen into the hands of the

thieves.' Then Dhananjaya, capable of using both his arms with equal skill,

armed with the bow and cased in mail and riding in his war-chariot decked

with a standard, pursued the thieves, and piercing them with his arrows,

compelled them to give up the booty. Benefiting the Brahmana thus by

making over to him his kine, and winning great renown, the hero returned

to the capital. Bowing unto all the elders, and congratulated by everybody,

Partha at last approached Yudhishthira, and addressing him, said, 'Give me

leave, O lord, to observe the vow I took. In beholding thee sitting with

Draupadi, I have violated the rule established by ourselves. I shall

therefore go into the woods, for this is even our understanding.' Then

Yudhishthira, suddenly hearing those painful words, became afflicted with

grief, and said in an agitated voice, 'Why!' A little while after, king

Yudhishthira in grief said unto his brother Dhananjaya of curly hair who

never departed from his vows, these words, 'O sinless one, if I am an

authority worthy of regard, listen to what I say. O hero, full well do I

know the reason why thou hadst entered my chamber and didst what thou

regardest to be an act disagreeable to me. But there is no displeasure in

my mind. The younger brother may, without fault, enter the chamber where

the elder brother sitteth with his wife. It is only the elder brother that

acts against the rules of propriety by entering the room where the younger

brother sitteth with his wife. Therefore, O thou of mighty arms, desist

from thy purpose. Do what I say. Thy virtue hath sustained no diminution.

Thou hast not disregarded me.'

"Arjuna, hearing this, replied, 'I have heard, even from thee, that

quibbling is not permitted in the discharge of duty. I cannot waver from

truth. Truth is my weapon.'

"Vaisampayana continued, 'Obtaining then the king's permission, Arjuna

prepared himself for a forest-life; and he went to the forest to live

there for twelve years.'"

SECTION CCXVI

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the

strong-armed Arjuna, set out (for the forest), Brahmanas conversant with

the Vedas walked behind that illustrious hero to a certain distance.

Followed by Brahmanas conversant with the Vedas and their branches and

devoted to the contemplation of the Supreme Spirit, by persons skilled in

music, by ascetics devoted to the Deity, by reciters of Puranas, by

narrators of sacred stories by devotees leading celibate lives, by

Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by

various other classes of persons of sweet speeches, Arjuna journeyed like

Indra followed by the Maruts. And, O thou of Bharata's race, that bull

among the Bharatas saw, as he journeyed, many delightful and picturesque

forests, lakes, rivers, seas, provinces, and waters. At length, on

arriving at the source of the Ganges the mighty hero thought of settling

there.

"Listen now, O Janamejaya, to a wonderful feat which that foremost of the

sons of Pandu, of high soul, did, while living there. When that son of

Kunti, O Bharata, and the Brahmanas who had followed him, took up their

residence in that region, the latter performed innumerable Agnihotras

(sacrificial rites by igniting the sacred fire). And, O king, in

consequence of those learned vow-observing, and illustrious Brahmanas, who

never deviated from the right path, daily establishing and igniting with

mantras on the banks of that sacred stream, after the performance of their

ablutions, fires for their sacrifices, and pouring libations of clarified

butter into the same, and worshipping those fires with offerings of

flowers, that region itself where the Ganges entered the plains became

exceedingly beautiful. One day that bull amongst the Pandavas, while

residing in that region in the midst of those Brahmanas, descended (as

usual) into the Ganges to perform his ablutions. After his ablutions had

been over, and after he had offered oblations of water unto his deceased

ancestors, he was about to get up from the stream to perform his

sacrificial rites before the fire, when the mighty-armed hero, O king, was

dragged into the bottom of the water by Ulupi, the daughter of the king of

the Nagas, urged by the god of desire. And it so happened that the son of

Pandu was carried into the beautiful mansion of Kauravya, the king of the

Nagas. Arjuna saw there a sacrificial fire ignited for himself. Beholding

that fire, Dhananjaya, the son of Kunti performed his sacrificial rites

with devotion. And Agni was much gratified with Arjuna for the

fearlessness with which that hero had poured libations into his manifest

form. After he had thus performed his rites before the fire, the son of

Kunti, beholding the daughter of the king of the Nagas, addressed her

smilingly and said, 'O handsome girl, what an act of rashness hast thou

done, O timid one! Whose is this beautiful region, who art thou and whose

daughter?'

"Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of the

name of Kauravya, born in the line of Airavata. I am, O prince, the

daughter of that Kauravya, and my name is Ulupi. O tiger among men,

beholding thee descend into the stream to perform thy ablutions, I was

deprived of reason by the god of desire. O sinless one, I am still

unmarried. Afflicted as I am by the god of desire on account of thee, O

thou of Kuru's race, gratify me today by giving thyself up to me.'

"Arjuna replied, 'Commanded by king Yudhishthira, O amiable one, I am

undergoing the vow of Brahmacharin for twelve years. I am not free to act

in any way I like. But, O ranger of the waters, I am still willing to do

thy pleasure (if I can). I have never spoken an untruth in my life. Tell

me, therefore, O Naga maid, how I may act so that, while doing thy

pleasure, I may not be guilty of any untruth or breach of duty.'

"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the

earth, and why thou hast been commanded to lead the life of a Brahmacharin

by the superior. Even this was the understanding to which all of you had

been pledged, viz., that amongst you all owning Drupada's daughter as your

common wife, he who would from ignorance enter the room where one of you

would be sitting with her, should lead the life of a Brahmacharin in the

woods for twelve years. The exile of any one amongst you, therefore, is

only for the sake of Draupadi. Thou art but observing the duty arising

from that vow. Thy virtue cannot sustain any diminution (by acceding to my

solicitation). Then again, O thou of large eyes, it is a duty to relieve

the distressed. Thy virtue suffereth no diminution by relieving me. Oh, if

(by this act), O Arjuna, thy virtue doth suffer a small diminution, thou

wilt acquire great merit by saving my life. Know me for thy worshipper, O

Partha! Therefore, yield thyself up to me! Even this, O lord, is the

opinion of the wise (viz., that one should accept a woman that wooeth). If

thou do not act in this way, know that I will destroy myself. O thou of

mighty arms, earn great merit by saving my life. I seek thy shelter, O

best of men! Thou protectest always, O son of Kunti, the afflicted and the

masterless. I seek thy protection, weeping in sorrow. I woo thee, being

filled with desire. Therefore, do what is agreeable to me. It behoveth

thee to gratify my wish by yielding thy self up to me.'

"Vaisampayana said, 'Thus addressed by the daughter of the king of the

Nagas, the son of Kunti did everything she desired, making virtue his

motive. The mighty Arjuna, spending the night in the mansion of the Naga

rose with the sun in the morning. Accompanied by Ulupi he came back from

the palace of Kauravya to the region where the Ganges entereth the plains.

The chaste Ulupi, taking her leave there, returned to her own abode. And,

O Bharata, she granted unto Arjuna a boon making him invincible in water,

saying, 'Every amphibious creature shall, without doubt, be vanquishable

by thee.'"

SECTION CCXVII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then the son of the wielder of the thunderbolt

narrated everything unto those Brahmanas (residing with him there), set

out for the breast of Himavat. Arriving at the spot called Agastyavata, he

next went to Vasishtha's peak. Thence the son of Kunti proceeded to the

peak of Bhrigu. Purifying himself with ablutions and rites there, that

foremost of the Kurus gave away unto Brahmanas many thousands of cows and

many houses. Thence that best of men proceeded to the sacred asylum called

Hiranyavindu. Performing his ablutions there, that foremost of the sons of

Pandu saw many holy regions. Descending from those heights that chief of

men, O Bharata, accompanied by the Brahmanas, journeyed towards the east,

desiring to behold the regions that lay in that direction. That foremost

one of Kuru's race saw many regions of sacred waters one after another.

And beholding in the forest of Naimisha the delightful river Utpalini

(full of lotuses) and the Nanda and the Apara Nanda, the far-famed Kausiki,

and the mighty rivers Gaya and Ganga, and all the regions of sacred water,

he purified himself, O Bharata, (with the usual rites), and gave away many

cows unto Brahmanas. Whatever regions of sacred waters and whatever other

holy palaces there were in Vanga and Kalinga, Arjuna visited all of them.

Seeing them all and performing proper ceremonies, he gave away much wealth.

Then, O Bharata, all those Brahmanas following the son of Pandu, bade him

farewell at the gate of the kingdom of Kalinga and desisted from

proceeding with him any further. The brave Dhananjaya, the son of Kunti,

obtaining their leave, went towards the ocean, accompanied by only a few

attendants. Crossing the country of the Kalingas, the mighty one proceeded,

seeing on his way diverse countries and sacred spots and diverse

delightful mansions and houses. Beholding the Mahendra mountain adorned

with the ascetics (residing there), he went to Manipura, proceeding slowly

along the sea-shore. Beholding all the sacred waters and other holy places

in that province, the strong-armed son of Pandu at last went, O king, to

the virtuous Chitravahana, the ruler of Manipura. The king of Manipura had

a daughter of great beauty named Chitrangada. And it so happened that

Arjuna beheld her in her father's palace roving at pleasure. Beholding the

handsome daughter of Chitravahana, Arjuna desired to possess her. Going

unto the king (her father), he represented unto him what he sought. He

said, 'Give away unto me thy daughter, O king! I am an illustrious

Kshatriya's son.' Hearing this, the king asked him, 'Whose son art thou?'

Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king,

hearing this, spoke unto him these words in sweet accents, 'There was in

our race a king of the name of Prabhanjana, who was childless. To obtain a

child, he underwent severe ascetic penances. By his severe asceticism, O

Partha, he gratified that god of gods, Mahadeva, the husband of Uma, that

supreme Lord holding (the mighty bow called) Pinaka. The illustrious Lord

granted him the boon that each successive descendant of his race should

have one child only. In consequence of that boon only one child is born

unto every successive descendant of this race. All my ancestors (one after

another) had each a male child. I, however, have only a daughter to

perpetuate my race. But, O bull amongst men, I ever look upon this

daughter of mine as my son. O bull of Bharata's race, I have duly made her

a Putrika. Therefore, one amongst the sons that may be begotten upon her

by thee, O Bharata, shall be the perpetuator of my race. That son is the

dower for which I may give away my daughter. O son of Pandu, if thou

choosest, thou canst take her upon this understanding.' Hearing these

words of the king, Arjuna accepted them all, saying, 'So be it.' Taking

Chitravahana's daughter (as his wife), the son of Kunti resided in that

city for three years. When Chitrangada at last gave birth to a son, Arjuna

embraced that handsome princess affectionately. And taking leave of the

king (her father), he set out on his wanderings again.'"

SECTION CCXVIII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred

waters on the banks of the southern ocean, all adorned with the ascetics

residing there. And there lay scattered five such regions where also dwelt

many ascetics. But those five waters themselves were shunned by all of

them. Those sacred waters were called Agastya, and Saubhadra and Pauloma

of great holiness, and Karandhama of great propitiousness yielding the

fruits of a horse-sacrifice unto those that bathed there, and Bharadwaja,

that great washer of sins. That foremost one among the Kurus, beholding

those five sacred waters, and finding them uninhabited, and ascertaining

also that they were shunned by the virtuous ascetics dwelling around,

asked those pious men with joined hands, saying, 'Why O ascetics, are

these five sacred waters shunned by utterers of Brahma?' Hearing him, the

ascetics replied, 'There dwell in these waters five large crocodiles which

take away the ascetics that may happen to bathe in them. It is for this, O

son of Kuru's race, that these waters are shunned.'

"Vaisampayana continued, 'Hearing these words of the ascetics, that

foremost of men endued with mighty arms, though dissuaded by them went to

behold those waters. Arrived at the excellent sacred water called

Saubhadra after a great Rishi, the brave scorcher of all foes suddenly

plunged into it to have a bath. As soon as that tiger among men had

plunged into the water a great crocodile (that was in it) seized him by

the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost

of all men endued with might, seized that struggling ranger of the water

and dragged it forcibly to the shore. But dragged by the renowned Arjuna

to the land, that crocodile became (transformed into) a beautiful damsel

bedecked with ornament. O king, that charming damsel of celestial form

seemed to shine for her beauty and complexion. Dhananjaya, the son of

Kunti, beholding that strange sight, asked that damsel with a pleased

heart, 'Who art thou, O beautiful one? Why hast thou been a ranger of the

waters? Why also didst thou commit such a dreadful sin?' The damsel

replied, saying, 'I am, O mighty-armed one, an Apsara that sported in the

celestial woods. I am, O mighty one, Varga by name, and ever dear unto the

celestial treasurer (Kuvera). I have four other companions, all handsome

and capable of going everywhere at will. Accompanied by them I was one day

going to the abode of Kuvera. On the way we beheld a Brahmana of rigid

vows, and exceedingly handsome, studying the Vedas in solitude. The whole

forest (in which he was sitting) seemed to be covered with his ascetic

splendour. He seemed to have illuminated the whole region like the Sun

himself. Beholding his ascetic devotion of that nature and his wonderful

beauty, we alighted in that region, in order to disturb his meditations.

Myself and Saurabheyi and Samichi and Vudvuda and Lata, that Brahmana, O

Bharata, at the same time. We began to sing and smile and otherwise tempt

that Brahmana. But, O hero, that Brahmana (youth) set not his heart even

once upon us. His mind fixed on pure meditation, that youth of great

energy suffered not his heart to waver, O bull among Kshatriyas, the

glance he cast upon us was one of wrath. And he said, staring at us,

'Becoming crocodiles, range ye the waters for a hundred years.'"

SECTION CCXIX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Varga continued, 'We were then, O foremost one of

Bharata's race, deeply distressed at this curse. We sought to propitiate

that Brahmana of ascetic wealth that departed not from his vow. Addressing

him, we said, 'Inflated with a sense of our beauty and youth, and urged by

the god of desire, we have acted very improperly. It behoveth thee, O

Brahmana, to pardon us! Truly, O Brahmana, it was death to us that we had

at all come hither to tempt thee of rigid vows and ascetic wealth. The

virtuous, however, have said that women should never be slain. Therefore

grow thou in virtue. It behoveth thee not to slay us so. O thou that art

conversant with virtue, it hath been said that a Brahmana is ever the

friend of every creature. O thou of great prosperity, let this speech of

the wise become true. The eminent always protect those that seek

protection at their hands. We seek thy protection. It behoveth thee to

grant us pardon.'

"Vaisampayana continued, 'Thus addressed, that Brahmana of virtuous soul

and good deeds and equal in splendour, O hero, unto the sun or the moon,

became propitious unto them. And the Brahmana said, 'The words hundred and

hundred thousand are all indicative of eternity. The word hundred, however,

as employed by me is to be understood as a limited period and not

indicative of a period without end. Ye shall, therefore, becoming

crocodiles, seize and take away men (for only a hundred years as explained

by me). At the end of that period, an exalted individual will drag you all

from water to the land. Then ye will resume your real forms. Never have I

spoken an untruth even in jest. Therefore, all that I have said must come

to pass. And those sacred waters (within which I assign you your places),

will, after you will have been delivered by that individual, become known

all over the world by the name of Nari-tirthas (or sacred waters connected

with the sufferings and the deliverance of females), and all of them shall

become sacred and sin cleansing in the eyes of the virtuous and the wise.'

"Vaisampayana continued, 'Varga then addressing Arjuna, finished her

discourse, saying, 'Hearing these words of the Brahmana, we saluted him

with reverence and walked round him. Leaving that region we came away with

heavy hearts, thinking as we proceeded, 'Where shall we all soon meet with

that man who will give us back our own shapes (after our transformation)?'

As we were thinking of it, in almost a moment, O Bharata, we beheld even

the eminent celestial Rishi Narada. Beholding that Rishi of immeasurable

energy, our hearts were filled with joy. Saluting him with reverence, O

Partha, we stood before him, with blushing faces. He asked of us the cause

of our sorrow and we told him all. Hearing what had happened the Rishi

said, 'In the low-lands bordering on the southern ocean, there are five

regions of sacred water. They are delightful and eminently holy. Go ye

thither without delay. That tiger among men, Dhananjaya, the son of Pandu

of pure soul, will soon deliver you, without doubt, from this sad plight.'

O hero, hearing the Rishi's words, all of us came hither. O sinless one,

true it is that I have today been delivered by thee. But those four

friends of mine are still within the other waters here. O hero, do a good

deed by delivering them also.'

"Vaisampayana continued, 'Then, O monarch, that foremost of the Pandavas,

endued with great prowess, cheerfully delivered all of them from that

curse. Rising from the waters they all regained their own forms. Those

Apsaras then, O king, all looked as before. Freeing those sacred waters

(from the danger for which they had been notorious), and giving the

Apsaras leave to go where they chose, Arjuna became desirous of once more

beholding Chitrangada. He, therefore, proceeded towards the city of

Manipura. Arrived there, he beheld on the throne the son he had begotten

upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing

Chitrangada once more, Arjuna proceeded, O monarch, towards the spot

called Gokarna.'"

SECTION CCXX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then Arjuna of immeasurable prowess saw, one after

another, all the sacred waters and other holy places that were on the

shores of the western ocean. Vibhatsu reached the sacred spot called

Prabhasa. When the invisible Arjuna arrived at that sacred and delightful

region, the slayer of Madhu (Krishna) heard of it. Madhava soon went there

to see his friend, the son of Kunti. Krishna and Arjuna met together and

embracing each other enquired after each other's welfare. Those dear

friends, who were none else than the Rishis Nara and Narayana of old, sat

down. Vasudeva asked Arjuna about his travels, saying, 'Why, O Pandava art

thou wandering over the earth, beholding all the sacred waters and other

holy places?' Then Arjuna told him everything that had happened. Hearing

everything, that mighty hero of Vrishni's race said, 'This is as it should

be.' And Krishna and Arjuna having sported as they liked, for some time at

Prabhasa, went to the Raivataka mountain to pass some days there. Before

they arrived at Raivataka, that mountain had, at the command of Krishna

been well-adorned by many artificers. Much food also had, at Krishna's

command, been collected there. Enjoying everything that had been collected

there for him, Arjuna sat with Vasudeva to see the performances of the

actors and the dancers. Then the high-souled Pandava, dismissing them all

with proper respect, laid himself down on a well-adorned and excellent bed.

As the strong-armed one lay on that excellent bed, he described unto

Krishna everything about the sacred waters, the lakes and the mountains,

the rivers and the forests he had seen. While he was speaking of these,

stretched upon that celestial bed, sleep, O Janamejaya, stole upon him. He

rose in the morning, awakened, by sweet songs and melodious notes of the

Vina (guitar) and the panegyrics and benedictions of the bards. After he

had gone through the necessary acts and ceremonies, he was affectionately

accosted by him of the Vrishni race. Riding upon a golden car, the hero

then set out for Dwaraka, the capital of the Yadavas. And, O Janamejaya,

for honouring the son of Kunti, the city of Dwaraka, was well-adorned,

even all the gardens and houses within it. The citizens of Dwaraka,

desirous of beholding the son of Kunti, began to pour eagerly into the

public thoroughfares by hundreds of thousands. In the public squares and

thoroughfares, hundreds and thousands of women, mixing with the men,

swelled the great crowd of the Bhojas, the Vrishnis, and the Andhakas,

that had collected there. Arjuna was welcomed with respect by all the sons

of Bhojas, the Vrishnis, and the Andhakas. And he, in his turn, worshipped

those that deserved his worship, receiving their blessings. The hero was

welcomed with affectionate reception by all the young men of the Yadava

tribe. He repeatedly embraced all that were equal to him in age. Wending

then to the delightful mansion of Krishna that was filled with gems and

every article of enjoyment, he took up his abode there with Krishna for

many days.'"

SECTION CCXXI

(Subhadra-harana Parva)

"Vaisampayana said, 'O best of monarchs, within a few days after this,

there commenced on the Raivataka mountain, a grand festival of the

Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the

Vrishnis and the Andhakas, the heroes of those tribes began to give away

much wealth unto Brahmanas by thousands. The region around that hill, O

king was adorned with many a mansion decked with gems and many an

artificial tree of gaudy hue. The musicians struck up in concert and the

dancers began to dance and the vocalists to sing. And the youth of the

Vrishni race, endued with great energy, adorned with every ornament, and

riding in their gold-decked cars, looked extremely handsome. The citizens,

some on foot and some in excellent cars, with their wives and followers

were there by hundreds and thousands. And there was the lord Haladhara

(Valarama), roving at will, hilarious with drink, accompanied by (his

wife) Revati, and followed by many musicians and vocalists. There came

Ugrasena also, the powerful king of the Vrishni race, accompanied by his

thousand wives and followed by sweet singers. And Raukmineya and Shamva

also, ever furious in battle, roved there, excited with drink and adorned

with floral wreaths of great beauty and with costly attires, and disported

themselves like a pair of celestials. And Akrura and Sarana and Gada, and

Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and Satyaka,

and Satyaki, and Bhangakara, and Maharava, and Hardikya, and Uddhava, and

many others whose names are not given, accompanied by their wives that

followed by bands of singers, adorned that mountain-festival. When that

delightful festival of immense grandeur commenced, Vasudeva and Partha

went about, together, beholding everything around. While wandering there,

they saw the handsome daughter of Vasudeva, Bhadra by name, decked with

every ornament, in the midst of her maids. As soon as Arjuna beheld her he

was possessed by the god of desire. Then, O Bharata, that tiger among men,

Krishna, observing Partha contemplate her with absorbed attention, said

with a smile, 'How is this? Can the heart of one that rangeth the woods be

agitated by the god of desire? This is my sister, O Partha, and the

uterine sister of Sarana. Blest be thou, her name is Bhadra and she is the

favourite daughter of my father. Tell me if thy heart is fixed upon her,

for I shall then speak to my father myself.'

"Arjuna answered, 'She is Vasudeva's daughter and Vasudeva's (Krishna)

sister; endued with so much beauty, whom can she not fascinate? If this

thy sister, this maid of the Vrishni race, becometh my wife, truly may I

win prosperity in everything. Tell me, O Janardana, by what means I may

obtain her. To get her I will achieve anything that is achievable by man.'

"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained

for the marriage of Kshatriyas. But that is doubtful (in its consequences),

O Partha, as we do not know this girl's temper and disposition. In the

case of Kshatriyas that are brave, a forcible abduction for purposes of

marriage is applauded, as the learned have said. Therefore O Arjuna, carry

away this my beautiful sister by force, for who knows what she may do at a

self-choice.' Then Krishna and Arjuna, having thus settled as to what

should be done sent some speedy messengers unto Yudhishthira at

Indraprastha, informing him of everything. The strong-armed Yudhishthira,

as soon as he heard it, gave his assent to it.'"

SECTION CCXXII

(Subhadra-harana Parva continued)

"'Then Dhananjaya, informed of the assent of Yudhishthira, and

ascertaining, O Janamejaya, that the maiden had gone to the Raivataka hill,

obtained the assent of Vasudeva also, after having settled in consultation

with him all that required to be done. Then that bull of Bharata's race,

that foremost of men, with Krishna's assent, riding in his well-built car

of gold equipped with rows of small bells and with every kind of weapon

and the clatter of whose wheels resembled the roar of the clouds and whose

splendour was like unto that of a blazing fire and which struck terror

into the hearts of all foes and unto which were yoked the steeds Saivya

and Sugriva, himself accoutred in mail and armed with sword and his

fingers encased in leathern gloves, set out, as it were, on a hunting

expedition. Meanwhile Subhadra, having paid her homage unto that prince of

hills, Raivataka and having worshipped the deities and made the Brahmanas

utter benedictions upon her, and having also walked round the hill, was

coming towards Dwaravati. The son of Kunti, afflicted with the shafts of

the god of desire, suddenly rushed towards that Yadava girl of faultless

features and forcibly took her into his car. Having seized that girl of

sweet smiles, that tiger among men proceeded in his car of gold towards

his own city (Indraprastha). Meanwhile, the armed attendants of Subhadra,

beholding her thus seized and taken away, all ran, crying towards the city

of Dwaraka. Reaching all together the Yadava court called by the name of

Sudharma, they represented everything about the prowess of Partha unto the

chief officer of the court. The chief officer of the court, having heard

everything from those messengers, blew his gold-decked trumpet of loud

blare, calling all to arms. Stirred up by that sound, the Bhojas, the

Vrishnis, and the Andhakas began to pour in from all sides. Those that

were eating left their food, and those that were drinking left their drink.

Those tigers among men, those great warriors of the Vrishni and the

Andhaka tribes, took their seats upon their thousand thrones of gold

covered with excellent carpets and variegated with gems and corals and

possessed of the lustre of blazing fire. Indeed they took their seats upon

those thrones, like blazing fires receiving faggots to increase their

splendour. And after they were seated in that court which was like unto a

conclave of the celestials themselves, the chief officer of the court,

assisted by those that stood at his back, spoke of the conduct of Jishnu.

The proud Vrishni heroes, of eyes red with wine, as soon as they heard of

it, rose up from their seats, unable to brook what Arjuna had done. Some

amongst them said, 'Yoke our cars', and some, 'Bring our weapons' and some

said, 'Bring our costly bows and strong coats of mail,' and some loudly

called upon their charioteers to harness their cars, and some, from

impatience, themselves yoked their horses decked with gold unto their cars.

And while their cars and armours and standards were being brought, loud

became the uproar of those heroes. Then Valadeva, white and tall as the

peak of Kailasa, decked with garlands of wild flowers and attired in blue

robes, and proud and intoxicated with drink, said these words:

'Ye senseless men, what are ye doing, when Janardana sitteth silent?

Without knowing what is in his mind, vainly do we roar in wrath! Let the

high-souled Krishna give out what he proposeth. Accomplish promptly what

he desireth to do.' Then all of them, hearing those words of Halayudha

that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They then

all became silent. Silence having been restored by the words of the

intelligent Valadeva, they took their seats once more in that assembly.

Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O

Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake

that the son of Pritha had been welcomed and honoured by us. It seemeth,

however, that that vile wretch deserved not our homage. What man is there

born of a respectable family that would break the plate after having dined

from it! Even if one desireth to make such an alliance, yet remembering

all the services he hath received, who is there, desirous of happiness,

that acts so rashly? That Pandava disregarding us and thee too hath today

outraged Subhadra, desiring (to compass) his own death. He hath placed his

foot on the crown of my head. How shall I, O Govinda, tamely bear it?

Shall I not resent it, even like a snake that is trodden upon? Alone shall

I today make the earth destitute of Kauravas! Never shall I put up with

this transgression by Arjuna.' Then all the Bhojas, Vrishnis, and Andhakas,

present there, approved of everything that Valadeva had said, deeply

roaring like unto a kettle-drum or the clouds.'"

SECTION CCXXIII

(Haranaharana Parva)

"Vaisampayana said, 'When the heroes of the Vrishni race began to speak

repeatedly in this strain, Vasudeva uttered these words pregnant with deep

import and consistent with true morality. 'Gudakesa (the conqueror of sleep

or he of the curly hair), by what he hath done, hath not insulted our

family. He hath without doubt, rather enhanced our respect. Partha knoweth

that we of the Satwata race are never mercenary. The son of Pandu also

regardeth a self-choice as doubtful in its results. Who also would approve

of accepting a bride in gift as if she were an animal? What man again is

there on earth that would sell his offspring? I think Arjuna, seeing these

faults in all the other methods took the maiden away by force, according

to the ordinance. This alliance is very proper. Subhadra is a renowned

girl. Partha too possesseth renown. Perhaps, thinking of all this, Arjuna

hath taken her away by force. Who is there that would not desire to have

Arjuna for a friend, who is born in the race of Bharata and the renowned

Santanu, and the son also of the daughter of Kuntibhoja? I do not see, in

all the worlds with Indra and the Rudras, the person that can by force

vanquish Partha in battle, except the three-eyed god Mahadeva. His car is

well-known. Yoked thereunto are those steeds of mine. Partha as a warrior

is well-known; and his lightness of hand is well-known. Who shall be equal

to him? Even this is my opinion: go ye cheerfully after Dhananjaya and by

conciliation stop him and bring him back. If Partha goes to his city after

having vanquished us by force, our fame will be gone. There is no disgrace,

however, in conciliation.' Hearing, O monarch, those words of Vasudeva,

they did as he directed. Stopped by them, Arjuna returned to Dwaraka and

was united in marriage with Subhadra. Worshipped by the sons of Vrishni's

race, Arjuna, sporting there as he pleased, passed a whole year in Dwaraka.

The last year of his exile the exalted one passed at the sacred region of

Pushkara. After the twelve years were complete he came back to

Khandavaprastha. He approached the king first and then worshipped the

Brahmanas with respectful attention. At last the hero went unto Draupadi.

Draupadi, from jealousy, spoke unto him, saying, 'Why tarriest thou here,

O son of Kunti? Go where the daughter of the Satwata race is!' And

Krishna lamented much in this strain. But Dhananjaya pacified her

repeatedly and asked for her forgiveness. And returning soon unto where

Subhadra, attired in red silk, was staying, Arjuna, sent her into the

inner apartments dressed not as a queen but in the simple garb of a

cowherd woman. But arrived at the palace, the renowned Subhadra looked

handsomer in that dress. The celebrated Bhadra of large and slightly red

eyes first worshipped Pritha. Kunti from excess of affection smelt the

head of that girl of perfectly faultless features, and pronounced infinite

blessing upon her. Then that girl of face like the full moon hastily went

unto Draupadi and worshipped her, saying, 'I am thy maid!' Krishna rose

hastily and embraced the sister of Madhava from affection, and said, 'Let

thy husband be without a foe!' Bhadra then, with a delighted heart, said

unto Draupadi, 'So be it!' From that time, O Janamejaya, those great

warriors, the Pandavas, began to live happily, and Kunti also became very

happy.'

"Vaisampayana continued, 'When that scorcher of foes, viz., Kesava of pure

soul and eyes, like lotus-petals, heard that the foremost of the Pandavas,

viz., Arjuna, had reached his own excellent city of Indraprastha, he came

thither accompanied by Rama and the other heroes and great warriors of the

Vrishni and the Andhaka tribes, and by his brothers and sons and many

other brave warriors. And Saurin came accompanied by a large army that

protected him. And there came with Saurin, that oppressor of foes, viz.,

the exceedingly liberal Akrura of great intelligence and renown, the

generalissimo of the brave Vrishni host. And there also came Anadhrishti

of great prowess, and Uddhava of great renown, of great intelligence, of

great soul, and a disciple of Vrihaspati himself. And there also came

Satyaka and Salyaka and Kritavarman and Satwata; and Pradyumna and Samva

and Nisatha and Sanku; and Charudeshna, and Jhilli of great prowess, and

Viprithu also and Sarana of mighty arms and Gada, the foremost of learned

men. These and many other Vrishnis and Bhojas, and Andhakas came to

Indraprastha, bringing with them many nuptial presents. King Yudhishthira,

hearing that Madhava had arrived, sent the twins out to receive him.

Received by them, the Vrishni host of great prosperity entered

Khandavaprastha well-adorned with flags and ensigns. The streets were well-

swept and watered and decked with floral wreaths and bunches. These were,

again, sprinkled over with sandalwood water that was fragrant and cooling.

Every part of the town was filled with the sweet scent of burning aloes.

And the city was full of joyous and healthy people and adorned with

merchants and traders. That best of men, viz., Kesava of mighty arms,

accompanied by Rama and many of the Vrishnis, Andhakas and Bhojas, having

entered the town, was worshipped by the citizens and Brahmanas by

thousands. At last Kesava entered the palace of the king which was like

unto the mansion of Indra himself. Beholding Rama, Yudhishthira received

him with due ceremonies. The king smelt the head of Kesava and embraced

him. Govinda, gratified with the reception, humbly worshipped Yudhishthira.

He also paid homage unto Bhima, that tiger among men. Yudhishthira the son

of Kunti then received the other principal men of the Vrishni and the

Andhaka tribes with due ceremonies. Yudhishthira reverentially worshipped

some as his superiors, and welcomed others as equals. And some he received

with affection and by some he was worshipped with reverence. Then

Hrishikesa of great renown gave unto the party of the bridegroom much

wealth. And unto Subhadra he gave the nuptial presents that had been given

to her by her relatives. Krishna gave unto the Pandavas a thousand cars of

gold furnished with rows of bells, and unto each of which were put four

steeds driven by well-trained charioteers. He also gave unto them ten

thousand cows belonging to the country of Mathura, and yielding much milk

and all of excellent colour. Well-pleased, Janardana also gave them a

thousand mares with gold harnesses and of colour white as the beams of the

moon. He also gave them a thousand mules, all well-trained and possessing

the speed of the wind, of white colour with black manes. And he of eyes

like lotus-petals also gave unto them a thousand damsels well-skilled in

assisting at bathing and at drinking, young in years and virgins all

before their first-season, well-attired and of excellent complexion, each

wearing a hundred pieces of gold around her neck, of skins perfectly

polished, decked with every ornament, and well-skilled in every kind of

personal service. Janardana also gave unto them hundreds of thousands of

draft horses from the country of the Valhikas as Subhadra's excellent

dower. That foremost one of Dasarha's race also gave unto Subhadra as her

peculium ten carrier-loads of first class gold possessing the splendour of

fire, some purified and some in a state of ore. And Rama having the plough

for his weapon and always loving bravery gave unto Arjuna, as a nuptial

present, a thousand elephants with secretions flowing in three streams

from the three parts of their bodies (the temple, the ears, and the anus)

each large as a mountain summit, irresistible in battle, decked with

coverlets and bells, well-adorned with other golden ornaments, and

equipped with excellent thrones on their backs. And that large wave of

wealth and gems that the Yadavas presented, together with the cloths and

blankets that represented its foam, and the elephants its alligators and

sharks, and the flags its floating weeds swelling into large proportions,

mingled with the Pandu ocean and filled it to the brim, to the great

sorrow of all foes. Yudhishthira accepted all those presents and

worshipped all those great warriors of the Vrishni and the Andhaka races.

Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races

passed their days in pleasure and merriment there like virtuous men (after

death) in the celestial regions. The Kurus and the Vrishnis with joyous

hearts amused themselves there, setting up at times loud shouts mingled

with clappings of the hand. Spending many days in sports and merriment

there, and worshipped by the Kurus all the while, the Vrishni heroes

endued with great energy then returned to the city of Dwaravati. And the

great warriors of the Vrishni and the Andhaka races set out with Rama in

the van, carrying with them those gems of the purest rays that had been

given them by those foremost ones of Kuru's race. And, O Bharata, the high-

souled Vasudeva remained there with Arjuna in the delightful city of

Indraprastha. And the illustrious one wandered over the banks of the

Yamuna in search of deer. And he sported with Arjuna piercing with his

shafts deer and wild boars. Then Subhadra, the favourite sister of Kesava,

gave birth to an illustrious son, like Puloma's daughter, (the queen of

heaven) bringing forth Jayanta. And the son that Subhadra brought forth

was of long arms, broad chest, and eyes as large as those of a bull. That

hero and oppressor of foes came to be called Abhimanyu. And the son of

Arjuna, that grinder of foes and bull among men, was called Abhimanyu

because he was fearless and wrathful. And that great warrior was begotten

upon the daughter of the Satwata race by Dhananjaya, like fire produced in

a sacrifice from within the sami wood by the process of rubbing. Upon the

birth of this child, Yudhishthira, the powerful son of Kunti, gave away

unto Brahmanas ten thousand cows and coins of gold. The child from his

earliest years became the favourite of Vasudeva and of his father and

uncles, like the moon of all the people of the world. Upon his birth,

Krishna performed the usual rites of infancy. The child began to grow up

like the Moon of the bright fortnight. That grinder of foes soon became

conversant with the Vedas and acquired from his father the science of

weapon both celestial and human, consisting of four branches and ten

divisions.

"Endued with great strength, the child also acquired the knowledge of

counteracting the weapons hurled at him by others, and great lightness of

hand and fleetness of motion forward and backward and transverse and

wheeling. Abhimanyu became like unto his father in knowledge of the

scriptures and rites of religion. And Dhananjaya, beholding his son,

became filled with joy. Like Maghavat beholding Arjuna, the latter beheld

his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the

power of slaying every foe and bore on his person every auspicious mark.

He was invisible in battle and broad-shouldered as the bull. Possessing a

broad face as (the hood of) the snake, he was proud like the lion.

Wielding a large bow, his prowess was like that of an elephant in rut.

Possessed of a face handsome as the full-moon, and of a voice deep as the

sound of the drum or the clouds, he was equal unto Krishna in bravery and

energy, in beauty and in features. The auspicious Panchali also, from her

five husbands, obtained five sons all of whom were heroes of the foremost

rank and immovable in battle like the hills. Prativindhya by Yudhishthira,

Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by Nakula, and

Srutasena by Sahadeva,--these were the five heroes and great warriors that

Panchali brought forth, like Aditi bringing forth the Adityas. And the

Brahmanas, from their foreknowledge, said unto Yudhishthira that as the

son of his would be capable of bearing like the Vindhya mountains the

weapons of the foe, he should be called Prativindhya. And because the

child that Draupadi bore to Bhimasena was born after Bhima had performed a

thousand Soma sacrifices, he came to be called Sutasoma. And because

Arjuna's son was born upon his return from exile during which he had

achieved many celebrated feats, that child came to be called Srutakarman.

While Nakula named his son Satanika after a royal sage of that name, in

the illustrious race of Kuru. Again the son that Draupadi bore to Sahadeva

was born under the constellation called Vahni-daivata (Krittika),

therefore was he called after the generalissimo of the celestial host,

Srutasena (Kartikeya). The sons of Draupadi were born, each at the

interval of one year, and all of them became renowned and much attached to

one another. And, O monarch, all their rites of infancy and childhood,

such as Chudakarana and Upanayana (first shave of the head and investiture

with the sacred threads) were performed by Dhaumya according to the

ordinance. All of them, of excellent behaviour and vows, after having

studied the Vedas, acquired from Arjuna a knowledge of all the weapons,

celestial and human. And, O tiger among kings, the Pandavas, having

obtained sons all of whom were equal unto the children of the celestials

and endued with broad chests, and all of whom became great warriors, were

filled with joy.'"

SECTION CCXXIV

(Khandava-daha Parva)

"Vaisampayana said, 'The Pandavas, after they had taken up their abode at

Indraprastha at the command of Dhritarashtra and Bhishma began to bring

other kings under their sway. All the subjects (of the kingdom) lived most

happily depending upon Yudhishthira the just, like a soul living happily

depending upon a body blest with auspicious marks and pious deeds. And, O

bull in Bharata's race, Yudhishthira paid homage unto virtue, pleasure,

and profit, in judicious proportion, as if each were a friend dear unto

him as his own self. It seemed as if the three pursuits--virtue, pleasure,

and profit--became personified on earth, and amongst them the king shone

as a fourth. The subjects having obtained Yudhishthira as their king,

obtained in their monarch one that was devoted to the study of the Vedas,

one that was performer of the great sacrifices, and one that was protector

of all good people. In consequence of Yudhishthira's influence, the good

fortune of all the monarchs of the earth became stationary, and their

hearts became devoted to the meditation of the Supreme Spirit, and virtue

itself began to grow every way all round. And in the midst of and assisted

by his four brothers, the king looked more resplendent (than he would have

done if he were alone), like a great sacrifice depending upon and assisted

by the four Vedas. Many learned Brahmanas with Dhananjaya at their head,

each like unto Vrihaspati, waited upon the monarch, like the celestials

waiting upon the Lord of the creation. From excess of affection, the eyes

and hearts of all the people equally took great delight in Yudhishthira

who was even as the full moon without a stain. The people took delight in

him not only because he was their king but also from sincere affection.

The king always did what was agreeable to them. The sweet-speeched

Yudhishthira of great intelligence never uttered anything that was

improper or untrue or unbearable or disagreeable. The best of monarchs of

the Bharata race, endued with great energy, passed his days happily for

the welfare of all as his own. His brothers also bringing by their energy

other kings under their sway, passed their days in happiness, without a

foe to disturb their peace.

"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days

have set in, O Krishna! Therefore, let us go to the banks of the Yamuna. O

slayer of Madhu, sporting there in the company of friends, we will, O

Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of

Kunti, this is also my wish. Let us, O Partha, sport in the waters as we

please, in the company of friends.'

"Vaisampayana continued, 'Then, O Bharata, having consulted thus with each

other, Partha and Govinda, with Yudhishthira's leave, set out, surrounded

by friends. Reaching a fine spot (on the banks of the Yamuna) suitable for

purposes of pleasure, overgrown with numerous tall trees and covered with

several high mansions that made the place look like the celestial city and

within which had been collected for Krishna and Partha numerous costly and

well-flavoured viands and drinks and other articles of enjoyment and

floral wreaths and various perfumes, the party entered without delay the

inner apartments adorned with many precious gems of pure rays. Entering

those apartments, everybody, O Bharata, began to sport, according to his

pleasure. The women of the party, all of full rotund hips and deep bosoms

and handsome eyes, and gait unsteady with wine began to sport there at the

command of Krishna and Partha. Some amongst the women sported as they

liked in the woods, some in the waters, and some within the mansions, as

directed by Partha and Govinda. Draupadi and Subhadra, exhilarated with

wine, began to give away unto the women so sporting, their costly robes

and ornaments. And some amongst those women began to dance in joy, and

some began to sing; and some amongst them began to laugh and jest, and

some to drink excellent wines. Some began to obstruct one another's

progress and some to fight with one another, and to discourse with one

another in private. Those mansions and the woods, filled with the charming

music of flutes and guitars and kettledrums, became the scene of

Prosperity personified.

"When such was the state of things there, Arjuna and Vasudeva went to a

certain charming spot (in those woods) not far from the place where the

others were. O monarch, the high-souled Krishna, and that subjugator of

hostile cities, viz., Arjuna, going thither, sat down upon two very costly

seats. Vasudeva and Partha amused themselves there with discoursing upon

many past achievements of prowess and other topics. Unto Vasudeva and

Dhananjaya happily sitting there like the Aswins in heaven, a certain

Brahmana came. The Brahmana that came there looked like a tall Sala tree.

His complexion was like unto molten gold; his beard was bright yellow

tinged with green; and the height and the thickness of the body were in

just proportion. Of matted locks and dressed in rags, he resembled the

morning sun in splendour. Of eyes like lotus-petals and of a tawny hue, he

seemed to be blazing with effulgence. Beholding that foremost of Brahmanas

blazing with splendour approach towards them both Arjuna and Vasudeva,

hastily rising from their seats, stood, waiting (for his commands).'"

SECTION CCXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of

the Satwata race, saying, 'Ye who are now staying so near unto Khandava

are the two foremost of heroes on earth. I am a voracious Brahmana that

always eateth much. O thou of the Vrishni race, and O Partha, I solicit

you to gratify me by giving me sufficient food.' Thus addressed by the

Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us

what kind of food will gratify thee so that we may endeavour to give it

thee.' The illustrious Brahmana, thus replied to, said unto those heroes

who were enquiring after the kind of food he sought, 'I do not desire to

eat ordinary food. Know that I am Agni! Give me that food which suiteth me.

This forest of Khandava is always protected by Indra. And as it is

protected by the illustrious one, I always fail to consume it. In that

forest dwelleth, with his followers and family, a Naga, called Takshaka,

who is the friend of Indra. It is for him that the wielder of the

thunderbolt protecteth this forest. Many other creatures also are thus

protected here for the sake of Takshaka. Desiring to consume the forest I

succeed not in my attempts in consequence of Indra's prowess. Beholding me

blazing forth, he always poureth upon me water from the clouds. Therefore,

I succeed not in consuming the forest of Khandava, although I desire very

much to do so. I have now come to you--you who are both skilled in

weapons! If you help me I will surely consume this forest: for even this

is the food that is desired by me! As ye are conversant with excellent

weapons, I pray you to prevent those showers from descending and any of

the creatures from escaping, when I begin to consume this forest!'

"Janamejaya said, 'Why did the illustrious Agni desire to consume the

forest of Khandava that was filled with various living creatures and

protected by the chief of the celestials? When Agni consumed in wrath the

forest of Khandava, it is evident there was a grave cause. I desire, O

Brahmana, to hear all this in detail from thee. Tell me, O sage, how the

Khandava forest was consumed in days of yore.'

"Vaisampayana said, 'O chief of men, I will narrate to you the story of

the conflagration of Khandava as told by Rishis in the Purana. It hath

been heard, O king, in the Purana that there was a celebrated king of the

name of Swetaki who was endued with strength and prowess and who was equal

unto Indra himself. No one on earth has equalled him in sacrifices,

charity, and intelligence. Swetaki performed the five great sacrifices and

many others, at all of which the presents unto Brahmanas were large. The

heart of that monarch, O king, was always set upon sacrifices, religious

rites, and gifts of all kinds. And king Swetaki of great intelligence,

assisted by his Ritwiks performed sacrifices for many long years, till

those sacrificial priests with eyes afflicted by the continued smoke and

becoming very weak, left that monarch, wishing never more to assist at his

sacrifices. The king, however, repeatedly asked those Ritwiks to come to

him. But they came not to his sacrifice in consequence of the painful

state of their eyes. The king, therefore, invited at the command of his

own Ritwiks, others like unto them, and completed the sacrifice that he

had begun. After some days had elapsed, king Swetaki desired to perform

another sacrifice which should extend for a hundred years. But the

illustrious monarch obtained not any priest to assist him in it. The

celebrated king then, with his friends and relatives, casting off all

sloth, repeatedly courted his priests with great persistence, by bowing

down unto them, by conciliatory speeches, and by gifts of wealth. All of

them, however, refused to accomplish the purpose which that king of

immeasurable energy had in view. Then that royal sage, getting angry,

addressed those Brahmanas sitting in their asylums, and said, 'If, ye

Brahmanas, I were a fallen person, or, if, I were wanting in homage and

service to you, I should then deserve to be abandoned without scruple by

you and by other Brahmanas at the same time. But as I am neither degraded

nor wanting in homage to you, it behoveth you not to obstruct the

performance by me of my sacrifice or to abandon me thus, ye foremost of

Brahmanas, without adequate reason. I seek, ye Brahmanas, your protection!

It behoveth you to be propitious unto me. But, ye foremost of Brahmanas,

if you abandon me from enmity alone or any improper motive, I shall go

unto other priests for their assistance in this sacrifice of mine, and

conciliating them by sweet words and gifts, I shall represent unto them

the business I have on hand, so that they may accomplish it.' Having said

this, the monarch became silent. And, O chastiser of foes, when those

priests well knew that they could not assist at the king's sacrifice, they

pretended to be angry, and addressing that best of monarchs said, 'O best

of kings, thy sacrifices are incessant! By assisting thee always, we have

all been fatigued. And as we have been wearied in consequence of these

labours, it behoveth thee to give us leave. O sinless one, from loss of

judgment thou canst not wait (but urgest us repeatedly). Go unto Rudra! He

will assist at thy sacrifice!' Hearing those words of censure and wrath,

king Swetaki became angry. And the monarch wending to the mountains of

Kailasa, devoted himself to asceticism there. And, O king, the monarch

began to worship Mahadeva, with fixed attention, and by observing the most

rigid vows. And foregoing all food at times, he passed a long period. The

monarch ate only fruits and roots sometimes at the twelfth and sometimes

at the sixteenth hour of the whole day. King Swetaki stood for six months,

rapt in attention, with arms upraised and steadfast eyes, like the trunk

of a tree or a column rooted to the ground. And, O Bharata, Sankara at

last gratified with that tiger among kings, who was undergoing such hard

penances, showed himself unto him. And the god spake unto the monarch in a

calm and grave voice, saying, 'O tiger among kings, O chastiser of foes, I

have been gratified with thee for thy asceticism! Blest be thou! Ask now

the boon that thou, O king, desirest.' Hearing these words of Rudra of

immeasurable energy, the royal sage bowed unto that deity and replied,

saying, 'O illustrious one, O thou that art worshipped by the three worlds,

if thou hast been gratified with me, then, O god of gods, assist me

thyself, O lord of the celestials, in my sacrifice!' Hearing these words

spoken by the monarch, the illustrious god was gratified, and smilingly

said, 'We do not ourselves assist at sacrifices: but as thou, O king, hast

undergone severe penances, desirous of obtaining a boon, I will, O

chastiser of foes, assist at thy sacrifice, upon, O king, this condition.'

And Rudra continued, 'If, O king of kings, thou canst, for twelve years,

pour without intermission libations of clarified butter into the fire,

thyself leading all the while the life of a Brahmacharin with rapt

attention, then thou shalt obtain from me what thou askest.' King Swetaki,

thus addressed by Rudra, did all that he was directed to do by the wielder

of the trident. And after twelve years had elapsed, he again came unto

Maheswara. And Sankara, the Creator of the worlds upon seeing Swetaki,

that excellent monarch, immediately said, in great gratification, 'I have

been gratified by thee, O best of kings, with this thy own act! But, O

chastiser of foes, the duty of assisting at sacrifices properly belongeth

to Brahmanas. Therefore, O oppressor of foes, I will not myself assist at

thy sacrifice today. There is on earth an exalted Brahmana who is even a

portion of my own self. He is known by the name of Durvasa. Even that

Brahmana endued with great energy will assist you in thy sacrifice. Let,

therefore, every preparation be made.' Hearing these words uttered by

Rudra, the king, returning to his own capital, began to collect all that

was necessary. After everything had been collected, the monarch again

presented himself before Rudra and said, 'Every necessary article hath

been collected, and all my preparations are complete, through thy grace, O

god of gods! Let me, therefore, be installed at the sacrifice tomorrow.'

Having heard these words of that illustrious king, Rudra summoned Durvasa

before him and said. 'This, O Durvasa, is that best of monarchs called

Swetaki. At my command, O best of Brahmanas, assist even this king in his

sacrifice.' And the Rishi Durvasa said unto Rudra, 'So be it.' Then the

sacrifice for which king Swetaki had made those preparations, took place.

And the illustrious monarch's sacrifice was performed according to the

ordinance and in proper season. And the gifts, on that occasion, unto the

Brahmanas were large. And after that monarch's sacrifice had come to an

end, all the other priests who had come to assist at it went away with

Durvasa's leave. All other Sadasyas also of immeasurable energy, who had

been installed at that sacrifice, then went away. That exalted monarch

then entered his own palace, worshipped by exalted Brahmanas conversant

with the Vedas, eulogised by chanters of panegyrical hymns and

congratulated by the citizens.

"Such was the history of that best of monarchs, the royal sage Swetaki,

who, when the time came, ascended to heaven, having won great renown on

earth, and accompanied by the Ritwiks and the Sadasyas that had helped him

in life.'

"Vaisampayana continued, 'At that sacrifice of Swetaki, Agni had drunk

clarified butter for twelve years. Indeed, clarified butter had been

poured into Agni's mouth in a continuous stream for that period. Having

drunk so much butter, Agni, satiated, desired not to drink butter again

from the hand of anybody else at any other sacrifice. Agni became pale,

having lost his colour, and he could not shine as before. He felt a loss

of appetite from surfeit, and his energy itself decreased and sickness

afflicted him. Then when the drinker of sacrificial libations perceived

that his energy was gradually diminishing, he went to the sacred abode of

Brahman that is worshipped by all. Approaching the great Deity seated on

his seat, Agni said, 'O exalted one, Swetaki hath (by his sacrifice)

gratified me to excess. Even now I am suffering from surfeit which I

cannot dispel. O Lord of the universe, I am being reduced both in

splendour and strength. I desire to regain, through thy grace, my own

permanent nature.' Hearing these words from Hutavaha, the illustrious

Creator of all things smilingly replied unto him, saying, 'O exalted one,

thou hast eaten, for twelve years, a continuous stream of sacrificial

butter poured into thy mouth! It is for this that illness hath seized thee.

But, O Agni, grieve not for it. Thou shalt soon regain thy own nature. I

shall dispel this surfeit of thine and the time for it is even come. The

dreadful forest Khandava, that abode of the enemies of the gods, which

thou hadst of old once consumed to ashes at the request of the gods, hath

now become the home of numerous creatures. When thou will have eaten the

fat of those creatures, thou shalt regain thy own nature. Proceed thither

in haste to consume that forest with its living population. Thou wilt then

be cured of thy malady.' Hearing the words that fell from the lips of the

Supreme Deity, Hutasana proceeded with great speed and soon reached the

forest of Khandava in great vigour. Arrived there, he suddenly blazed

forth in anger, assisted by Vayu. Beholding Khandava on fire the dwellers

(in the forest) that were there, made great efforts to extinguish the

conflagration. Elephants by hundreds of thousands, speeding in anger,

brought water in their trunks and scattered it upon the fire. Thousands of

many-hooded snakes, mad with anger, hastily began to scatter upon fire

much water from those many hoods of theirs. And so, O bull of Bharata's

race, the other creatures dwelling in that forest, by various appliances

and efforts, soon extinguished the fire. In this way, Agni blazed forth in

Khandava repeatedly, even for seven times. And it was in this way that the

blazing fire was extinguished there as often by the denizens of that

forest.'"

SECTION CCXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Havyavahana (Agni) in anger and disappointment,

with his ailment uncured, went to the Grandsire. And he represented unto

Brahman all that had happened: The illustrious deity, reflecting for a

moment, said unto him, 'O sinless one, I see a way by which thou mayest

consume the forest of Khandava today in the very sight of Indra. Those old

deities, Nara and Narayana, have become incarnate in the world of men to

accomplish the business of the celestials. They are called on earth Arjuna

and Vasudeva. They are even now staying in the forest of Khandava. Solicit

them for aiding thee in consuming that forest. Thou shalt then consume the

forest even if it be protected by the celestials. They will certainly

prevent the population of Khandava from escaping, and thwart Indra also

(in aiding any one in the escape). I have no doubt of this!' Hearing these

words, Agni came in haste unto Krishna and Partha. O king, I have already

told thee what he said, having approached the illustrious pair. O tiger

among kings, hearing those words of Agni who was desirous of consuming the

forest of Khandava against the will of Indra, Vibhatsu said unto him these

words well-suited to the occasion, 'I have numberless excellent celestial

weapons with which I can fight even many wielders of the thunderbolt. But,

O exalted one, I have no bow suited to the strength of my arms, and

capable of bearing the might I may put forth in battle. In consequence of

the lightness of my hands also I require arrows that must never be

exhausted. My car also is scarcely able to bear the load of arrows that I

would desire to keep by me. I desire celestial steeds of pure white,

possessing the speed of the wind; and a car possessing the splendour of

the sun and the clatter of whose wheels should resemble the roar of the

clouds. Then, there is no weapon suited to Krishna's energy and with which

Madhava can slay Nagas and Pisachas. O exalted one, it behoveth thee to

give us the means by which success may be achieved and by which we may

thwart Indra in pouring his showers upon that extensive forest. O Pavaka,

we are ready to do all that manliness and prowess can do. But, O exalted

one, it behoveth thee to give us the adequate means.'"

SECTION CCXXVII

(Khandava-daha Parva continued)

"Vaisampayana, said, 'Thus addressed by Arjuna, the smoke-bannered

Hutasana, desirous of an interview with Varuna, recollected that son of

Aditi,--that deity protecting one of the points of the heavens and having

his home in the water and ruling that element. Varuna, knowing that he was

thought of by Pavaka, immediately appeared before that deity. The smoke-

bannered celestial welcoming with reverence the ruler of the waters, that

fourth of the Lokapalas, said unto that eternal god of gods, 'Give me

without loss of time that bow and quiver, and that ape-bannered car also,

which were obtained from king Soma. Partha will achieve a great task with

Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me

today.' Hearing these words, Varuna replied unto Pavaka, saying, 'Well, I

am giving them.' He then gave that wonderful jewel of a bow that was

endued with great energy. That bow was the enhancer of fame and

achievements, and was incapable of being injured by any weapon. It was the

chief of all weapons, and the grinder of them all. And it was the smiter

of hostile armies and was alone equal to a hundred thousand bows. It was

the multiplier of kingdoms, and was variegated with excellent colours. It

was well-adorned, and beautiful to behold, and without a mark of weakness

or injury anywhere. And it was always worshipped both by the celestials

and the Gandharvas. Varuna also gave two inexhaustible quivers, and he

also gave a car furnished with celestial weapons and whose banner bore a

large ape. Yoked unto that car were steeds white as silver of the fleecy

clouds, and born in the region of the Gandharvas, and decked with golden

harness, and resembling in fleetness the wind or the mind. And it was

equipped with implement of war, and was incapable of being vanquished by

the celestials or the Asuras. Its splendour was great and the sounds of

its wheels was tremendous. It delighted the heart of every creature that

looked at it. It had been made by Viswakarman, the architect of the

universe and one of the lords of creation, after severe ascetic meditation.

Its splendour, like that of the sun, was so great that no one could gaze

at it. It was the very car from which the lord Soma had vanquished the

Danavas. Resplendent with beauty, it looked like an evening cloud

reflecting the effulgence of the setting sun. It was furnished with an

excellent flag-staff of golden colour and great beauty. And there sat upon

that flag-staff a celestial ape of form fierce like that of a lion or a

tiger. Stationed on high, the ape seemed bent upon burning everything it

beheld. And upon the (other) flags were various creatures of large size,

whose roars and yells caused the enemy's soldiers to faint. Then Arjuna,

accoutred in mail and armed with the sword, and his fingers cased in

leathern gloves, walking round that excellent car adorned with numerous

flags and bowing unto the gods, ascended it like a virtuous man riding in

the celestial car that bears him to heaven. And taking up that celestial

and first of bows created by Brahman of old and called Gandiva, Arjuna was

filled with joy. And bowing unto Hutasana, Partha endued with great energy,

took up the bow and strung it forcibly. Those who heard the noise that was

made while the mighty Pandava strung that bow, quaked with fear. And

having obtained that car and that bow, and the two inexhaustible quivers,

the son of Kunti became glad and thought himself competent to assist at

the task. And Pavaka then gave unto Krishna a discus with an iron pole

attached to a hole in the centre. And it was a fiery weapon and became his

favourite. Having obtained that weapon, Krishna also became equal to the

task. Pavaka then, addressing Krishna, said, 'With this, O slayer of Madhu,

thou shalt be able without doubt to vanquish in battle even foes that are

not human. With this weapon, without doubt, thou shalt be superior in

battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas.

And thou shalt certainly be able with this to smite all. And, O Madhava,

hurled by thee in battle at thy foes, this weapon will irresistibly slay

the enemy and again come back into thy hands.' And the lord Varuna, after

this, gave unto Krishna a mace, of name Kaumodaki, capable of slaying

every Daitya and producing, when hurled, a roar like that of the thunder.

Then Arjuna and Achyuta, filled with joy said unto Pavaka, 'O exalted one,

furnished with weapons and knowing their use, possessed of cars with flags

and flagstaffs, we are now able to fight with even all the celestials and

the Asuras (together), let alone the wielder of the thunderbolt desirous

of fighting for the sake of the Naga (his friend Takshaka).' Arjuna also

said, 'O Pavaka, while Hrishikesa, endued with abundant energy, moves on

the field of battle with this discus in hand, there is nothing in the

three worlds that he will not be able to consume by hurling this weapon.

Having obtained the bow Gandiva and this couple of inexhaustible quivers I

also am ready to conquer in battle the three worlds. Therefore, O lord,

blaze thou forth as thou likest, surrounding this large forest on every

side. We are quite able to help thee.'

"Vaisampayana continued, 'Thus addressed both by Dasarha and Arjuna, the

illustrious god then put forth his most energetic form, and prepared to

consume the forest. Surrounding it on all sides with his seven flames, he

began to consume the forest of Khandava, exhibiting his all-consuming form

like that at the end of the Yuga (cycle). And, O bull of Bharata's race,

surrounding that forest and catching it from all sides with a roar like

that of the clouds, Agni made every creature within it tremble. And, O

Bharata, that burning forest then looked resplendent like the king of

mountains, Meru, blazing with the rays of the sun fallen thereupon.'"

SECTION CCXXVIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then those foremost of car-warriors (Krishna and

Arjuna), riding in their cars and placing themselves on opposite sides of

that forest, began a great slaughter, on all sides, of the creatures

dwelling in Khandava. At whatever point any of the creatures residing in

Khandava could be seen attempting to escape, thither rushed those mighty

heroes (to prevent its flight). Indeed those two excellent cars seemed to

be but one, and the two warriors also therein but one individual. And

while the forest was burning, hundreds and thousands of living creatures,

uttering frightful yells, began to run about in all directions. Some had

particular limbs burnt, some were scorched with excessive heat, and some

came out, and some ran about from fear. And some clasping their children

and some their parents and brothers, died calmly without, from excess of

affection, being able to abandon these that were dear to them. And many

there were who biting their nether lips rose upwards and soon fell

whirling into the blazing element below. And some were seen to roll on the

ground with wings, eyes, and feet scorched and burnt. These creatures were

all seen to perish there almost soon enough. The tanks and ponds within

that forest, heated by the fire around, began to boil; the fishes and the

tortoises in them were all seen to perish. During that great slaughter of

living creatures in that forest, the burning bodies of various animals

looked as if fire itself had assumed many forms. The birds that took wings

to escape from that conflagration were pierced by Arjuna with his shafts,

and cut into pieces, they fell down into the burning element below.

Pierced all over with Arjuna's shafts, the birds dropped down into the

burning forest, uttering loud cries. The denizens of the forest, struck

with those shafts, began to roar and yell. The clamour they raised was

like unto the frightful uproar heard during the churning of the ocean (in

days of yore). The mighty flames of the blazing fire reaching the

firmament, caused great anxiety to the celestials themselves. Then all the

illustrious dwellers in heaven went in a body unto him of a hundred

sacrifices and thousand eyes, viz., their chief, that grinder of Asuras.

Approaching Indra, the celestial said, 'Why, O lord of immortals, doth

Agni burn these creatures below? Hath the time come for the destruction of

the world?'

"Vaisampayana continued, 'Hearing these words of the gods, and himself

beholding what Agni was doing, the slayer of Vritra set out for the

protection of the forest of Khandava. And Vasava, the chief of the

celestials soon covering the sky with masses of clouds of every kind began

to shower upon the burning forest. Those masses of clouds by hundreds and

thousands, commanded by Indra began to pour rain upon Khandava in showers

thick as the flag-staffs of battle-cars. But the showers were all dried up

in the sky itself by the heat of the fire and could not, therefore, reach

the fire at all! Then the slayer of Namuchi, getting angry with Agni,

collected huge masses of clouds and caused them to yield a heavy downpour.

Then with the flames contending with those heavy showers, and with masses

of clouds overhead, that forest, filled with smoke and flashes of

lightning, became terrible to behold.'"

SECTION CCXXIX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Vibhatsu, the son of Pandu, invoking his

excellent weapons, prevented that shower of rain by Indra, by means of a

shower of his own weapons. And Arjuna of immeasurable soul soon covered

the forest of Khandava with innumerable arrows like the moon covering the

atmosphere with a thick fog. When the sky above that forest was thus

covered with the arrows of Arjuna no living creature could then escape

from below. And it so happened that while that forest was burning,

Takshaka, the chief of the Nagas, was not there, having gone at that time

to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka, was

there. He made great efforts to escape from that fire; but confined by

Arjuna's shafts he succeeded not in finding a way. It was then that his

mother, the daughter of a snake, determined to save him by swallowing him

first. His mother first swallowed his head and then was swallowing his

tail. And desirous of saving her son, the sea-snake rose (up from the

earth) while still employed in swallowing her son's tail. But Arjuna as

soon as he beheld her escaping, severed her head from her body by means of

a sharp and keen-edged arrow. Indra saw all this, and desiring to save his

friend's son, the wielder of the thunderbolt, by raising a violent wind,

deprived Arjuna of consciousness. During those few moments, Aswasena

succeeded in effecting his escape. Beholding that manifestation of the

power of illusion, and deceived by that snake, Arjuna was much enraged. He

forthwith cut every animal seeking to escape by the skies, into two, three,

or more pieces. And Vibhatsu in anger, and Agni, and Vasudeva also, cursed

the snake that had escaped so deceitfully, saying, 'Never shalt thou be

famous!' And Jishnu remembering the deception practised upon him, became

angry, and covering the firmament with a cloud of arrows, sought to fight

with him of a thousand eyes. The chief of the celestials also, seeing

Arjuna in anger, sought to fight with him, and hurled his own fierce

weapons, covering the wide expanse of the firmament. Then the winds,

making a loud roar and agitating all the oceans, brought together masses

of clouds in the sky, charged with torrents of rain. Those masses of

clouds began to vomit thunder and terrible flashes of lightning charged

with the thunderclap. Then Arjuna possessing a knowledge of means, hurled

the excellent weapon called Vayavya with proper mantras to dispel those

clouds. With that weapon the energy and force of Indra's thunderbolt and

of those clouds were destroyed. And the torrents of rain with which those

clouds were charged were all dried up, and the lightning that played

amongst them was also destroyed. Within a moment the sky was cleared of

dust and darkness, and a delicious, cool breeze began to blow and the disc

of the sun resumed its normal state. Then the eater of clarified butter

(Agni), glad because none could baffle him, assumed various forms, and

sprinkled over with the fat exuded by the bodies of creatures, blazed

forth with all his flames, filling the universe with his roar. Then

numerous birds of the Garuda tribe bearing excellent feathers, beholding

that the forest was protected by Krishna and Arjuna, descended filled with

pride, from the upper skies, desirous of striking those heroes with their

thunderlike wings, beaks and claws. Innumerable Nagas also, with faces

emitting fire descending from high, approached Arjuna, vomiting the most

virulent poison all the while. Beholding them approach, Arjuna cut them

into pieces by means of arrows steeped in the fire of his own wrath. Then

those birds and snakes, deprived of life, fell into the burning element

below. And there came also, desirous of battle, innumerable Asuras with

Gandharvas and Yakshas and Rakshasas and Nagas sending forth terrific

yells. Armed with machines vomiting from their throats (mouths) iron

balls and bullets, and catapults for propelling huge stones, and rockets,

they approached to strike Krishna and Partha, their energy and strength

increased by wrath. But though they rained a perfect shower of weapons,

Vibhatsu, addressing them reproachfully, struck off their heads with his

own sharp arrows. That slayer of foes, Krishna, also, endued with great

energy, made a great slaughter of the Daitya and the Danava with his

discus. Many Asuras of immeasurable might, pierced with Krishna's arrows

and smitten with the force of his discus, became motionless like waifs and

strays stranded on the bank by the violence of the waves. Then Sakra the

lord of the celestials, riding on his white elephant, rushed at those

heroes, and taking up his thunderbolt which could never go in vain, hurled

it with great force. And the slayer of Asuras said unto the gods, 'These

two are slain.' Beholding the fierce thunderbolt about to be hurled

by their chief, the celestials all took up their respective weapons. Yama,

O king, took up the death-dealing mace, and Kuvera his spiked club, and

Varuna his noose and beautiful missile. And Skanda (Kartikeya) took up his

long lance and stood motionless like the mountain of Meru. The Aswins

stood there with resplendent plants in their hands. Dhatri stood, bow in

hand, and Jaya with a thick club. Tvashtri of great strength took up in

wrath, a huge mountain and Surya stood with a bright dart, and Mrityu with

a battle-axe. Aryaman stalked about with a terrible bludgeon furnished

with sharp spikes, and Mitra stood there with a discus sharp as a razor.

And, O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna

and Partha with bows and scimitars in hand. And Rudras and the Vasus, the

mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with

their own energy,--these and many other celestials, armed with various

weapons rushed against those exalted of men, Krishna and Partha, for

smiting them down. Then were seen in that great conflict wonderful

portents all around robbing every creature of his sense, and resembling

those that appeared at the time of the universal dissolution. But Arjuna

and Krishna, fearless and invincible in battle, beholding Sakra and the

other celestials prepared for fight, calmly waited, bows in hands. Skilled

in battle, those heroes in wrath assailed the advancing host of celestials

with their own thunderlike arrows. The celestials repeatedly routed by

Krishna and Arjuna, at last left the field of battle for fear and sought

the protection of Indra. The Munis who were witnessing the battle from the

skies, beholding the celestials defeated by Madhava and Arjuna, were

filled with wonder. Sakra also repeatedly witnessing their prowess in

battle, became exceedingly gratified, and once more rushed to the assault.

The chastiser of Paka then caused a heavy shower of stones, desiring to

ascertain the prowess of Arjuna who was able to draw the bow even with his

left hand. Arjuna, in great wrath, dispelled with his arrows that thick

shower. Then he of a hundred sacrifices beholding that shower baffled,

once more caused a thicker shower of stones. But the son of the chastiser

of Paka (viz., Arjuna) gratified his father by baffling that shower also

with his swift arrows. Then Sakra, desirous of smiting down the son of

Pandu, tore up with his hands a large peak from Mandara, with tall trees

on it, and hurled it against him. But Arjuna divided that mountain-peak

into a thousand pieces by his swift-going and fire-mouthed arrows. The

fragments of that mountain, in falling through the skies, looked as if the

sun and the moon and the planets, displaced from their positions fell down

on earth. That huge peak fell down upon that forest and by its fall killed

numerous living creatures that dwelt in Khandava.'"

SECTION CCXXX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then the inhabitants of the forest of Khandava, the

Danavas and Rakshasas and Nagas and wolves and bears and other wild

animals, and elephants with rent temples, and tigers, and lions with manes

and deer and buffaloes by hundreds, and birds, and various other creatures,

frightened at the falling stones and extremely anxious, began to fly in

all directions. They saw the forest (burning all around) and Krishna and

Arjuna also ready with their weapons. Frightened at the terrible sounds

that were audible there those creatures lost their power of movement.

Beholding the forest burning in innumerable places and Krishna also ready

to smite them down with his weapons, they all set up a frightful roar.

With that terrible clamour as also with the roar of fire, the whole welkin

resounded, as it were, with the voice of portentous clouds. Kesava of dark

hue and mighty arms, in order to compass their destruction, hurled at them

his large and fierce discus resplendent with its own energy. The forest-

dwellers including the Danavas and the Rakshasas, afflicted by that weapon,

were cut in hundreds of pieces and fell unto the mouth of Agni. Mangled by

Krishna's discus, the Asuras were besmeared with blood and fat and looked

like evening clouds. And, O Bharata, he of the Vrishni race moved able

like death itself, slaying Pisachas and birds and Nagas and other

creatures by thousands. The discus itself, repeatedly hurled from the

hands of Krishna, that slayer of all foes, came back to his hands after

slaughtering numberless creatures. The face and form of Krishna that soul

of every created thing became fierce to behold while he was thus employed

in the slaughter of the Pisachas, Nagas and Rakshasas. No one among the

celestials, who had mustered there could vanquish in battle Krishna and

Arjuna. When the celestials saw that they could not protect that forest

from the might of Krishna and Arjuna by extinguishing that conflagration,

they retired from the scene. Then, O monarch, he of a hundred sacrifices

(Indra), beholding the immortals retreat, became filled with joy and

applauded Krishna and Arjuna. And when the celestials gave up the fight,

an incorporeal voice, deep and loud, addressing him of a hundred

sacrifices, said, 'Thy friend Takshaka, that chief of snakes, hath not

been slain! Before the conflagration commenced in Khandava he had

journeyed to Kurukshetra. Know from my words, O Vasava, that Vasudeva and

Arjuna are incapable of being vanquished in battle by any one! They are

Nara and Narayana--those gods of old heard of in heaven! Thou knowest what

their energy is and what their prowess. Invincible in battle, these best

of old Rishis are unconquerable by any one in all the worlds! They deserve

the most reverential worship of all the celestials and Asuras; of Yakshas

and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas.

Therefore, O Vasava, it behoveth thee to go hence with all the celestials.

The destruction of Khandava hath been ordained by Fate!' Then the chief of

the immortals, ascertaining those words to be true abandoned his wrath and

jealousy, and went back to heaven. The dwellers in heaven, O monarch,

beholding the illustrious Indra abandon the fight, followed him with all

their soldiers. Then those heroes, Vasudeva and Arjuna, when they saw the

chief of the celestials retreat accompanied by all the gods, set up a

leonine roar. And, O monarch, Kesava and Arjuna, after Indra had left the

scene, became exceedingly glad. Those heroes then fearlessly assisted at

the conflagration of the forest. Arjuna scattered the celestials like the

wind scattering the clouds, and slew with showers of his arrows,

numberless creatures that dwelt in Khandava. Cut off by Arjuna's arrows,

no one amongst the innumerable creatures could escape from the burning

forest. Far from fighting with him, none amongst even the strongest

creatures mustered there could look at Arjuna whose weapons were never

futile. Sometimes piercing hundred creatures with one shaft and sometimes

a single creature with hundred shafts, Arjuna moved about in his car. The

creatures themselves, deprived of life, began to fall into the mouth of

Agni (god of fire), struck down as it were by death itself. On the banks

of rivers or on uneven plains or on crematoriums, go where they did, the

creatures (dwelling in Khandava) found no ease, for wherever they sought

shelter there they were afflicted by the heat. And hosts of creatures

roared in pain, and elephants and deer and wolves set up cries of

affliction. At that sound the fishes of the Ganges and the sea, and the

various tribes of Vidyadharas dwelling in that forest all became

frightened. O thou of mighty arms, let alone battling with them, no one,

could even gaze at Arjuna and Janardana of dark hue. Hari slew with his

discus those Rakshasas and Danavas and Nagas that rushed at him in bands.

Of huge bodies, their heads and trunks were cut off by the swift motion of

the discus, and deprived of life they fell down into the blazing fire.

Gratified with large quantities of flesh, blood, and fat, the flames rose

up to a great height without a curling wreath of smoke. Hutasana (fire-

god) with blazing and coppery eyes, and flaming tongue and large mouth,

and the hair on the crown of his head all fiery, drinking, with the help

of Krishna and Arjuna, that nectar-like stream of animal fat, became

filled with joy. Gratified greatly, Agni derived much happiness.

"And it so happened that the slayer of Madhu suddenly beheld an Asura of

the name of Maya escaping from the abode of Takshaka. Agni having Vayu for

his car-driver, assuming a body with matted locks on head, and roaring

like the clouds, pursued the Asura, desirous of consuming him. Beholding

the Asura, Vasudeva stood with his weapon upraised, ready to smite him

down, seeing the discus uplifted and Agni pursuing from behind to burn him,

Maya said 'Run to me, O Arjuna, and protect me!' Hearing his affrighted

voice Arjuna said, 'Fear not!' That voice of Arjuna, O Bharata, seemed to

give Maya his life. As the merciful son of Pritha said unto Maya that

there was nothing to fear, he of the Dasarha race no longer desired to

slay Maya who was the brother of Namuchi, and Agni also burned him not.'

"Vaisampayana continued, 'Protected from Indra by Krishna and Partha, Agni

gifted with great intelligence, burned that forest for five and ten days.

And while the forest burned Agni spared only six of its dwellers, viz.,

Aswasena, Maya, and four birds called Sarngakas.'"

SECTION CCXXXI

(Khandava-daha Parva continued)

"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in

that way, Agni consumed not the birds called Sarngakas? Thou hast, O

Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not

having been consumed. But thou hast not as yet said what the cause was of

the escape of the Sarngakas? The escape of those birds, O Brahmana,

appeareth to me to be wonderful. Tell us why they were not destroyed in

that dreadful conflagration.'

"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to why

Agni did not burn up those birds during the conflagration. There was, O

king, a great Rishi known by the name of Mandapala, conversant with all

the shastras, of rigid vows, devoted to asceticism, and the foremost of

all virtuous persons. Following in the wake of Rishis that had drawn up

their virile fluid, that ascetic, O monarch, with every sense under

complete control, devoted himself to study and virtue. Having reached the

opposite shores of asceticism, O Bharata, he left his human form and went

to the region of the Pitris. But going thither he failed to obtain the

(expected) fruit of his acts. He asked the celestials that sat around the

king of the dead as to the cause of his treatment, saying, 'Why have these

regions become unattainable by me,--regions that I had thought had been

acquired by me by my ascetic devotions? Have I not performed those acts

whose fruits are these regions? Ye inhabitants of heaven, tell me why

these regions are shut against me! I will do that which will give me the

fruit of my ascetic penances.'

"The celestials answered, 'Hear, O Brahmana, of those acts and things on

account of which men are born debtors. Without doubt, it is for religious

rites, studies according to the ordinance, and progeny, that men are born

debtors. These debts are all discharged by sacrifices, asceticism, and

offspring. Thou art an ascetic and hast also performed sacrifices; but

thou hast no offspring. These regions are shut against thee only for want

of children. Beget children, therefore! Thou shalt then enjoy multifarious

regions of felicity. The Vedas declared that the son rescueth the father

from a hell called Put. Then, O best of Brahmanas, strive to beget

offspring.'

"Vaisampayana continued, 'Mandapala, having heard these words of the

dwellers in heaven, reflected how best he could obtain the largest number

of offspring within the shortest period of time. The Rishi, after

reflection, understood that of all creatures birds alone were blest with

fecundity. Assuming the form of a Sarngaka the Rishi had connection with a

female bird of the same species called by the name of Jarita. And he begat

upon her four sons who were all reciters of the Vedas. Leaving all those

sons of his with their mother in that forest, while they were still within

eggs, the ascetic went to (another wife called by the name of) Lapita. And,

O Bharata, when the exalted sage went away for the company of Lapita,

moved by affection for her offspring, Jarita became very thoughtful.

Though forsaken by their father in the forest of Khandava, Jarita, anxious

in her affection for them, could not forsake her offspring, those infant

Rishis encased in eggs. Moved by parental affection, she brought up these

children born of her, herself following the pursuits proper to her own

species. Some time after, the Rishi, in wandering over that forest in the

company of Lapita, saw Agni coming towards Khandava to burn it down. Then

the Brahmana Mandapala, knowing the intention of Agni and remembering also

that his children were all young moved by fear, gratified the god, of the

burning element, that regent of the universe, endued with great energy.

And he did this, desiring to put in a word for his unfledged offspring.

Addressing Agni, the Rishi said, 'Thou art, O Agni, the mouth of all the

worlds! Thou art the carrier of the sacrificial butter! O purifier (of all

sins), thou movest invisible with the frame of every creature! The learned

have spoken of thee as an One, and again as possessed of triple nature.

The wise perform their sacrifices before thee, taking thee as consisting

of eight (mouths). The great Rishis declare that this universe hath been

created by thee. O thou that feedest on sacrificial butter, without thee

this whole universe would be destroyed in a single day. Bowing to thee,

the Brahmanas, accompanied by their wives and children, go to eternal

regions won by them by help of their own deeds. O Agni, the learned

represent thee as the clouds in the heavens charged with lightning. O Agni,

the flames put forth by thee consume every creature. O thou of great

splendour, this universe hath been created by thee. The Vedas are thy word.

All creatures, mobile and immobile, depend upon thee. Water primarily

dependeth on thee, so also the whole of this universe. All offerings of

clarified butter and oblations of food to the pitris have been established

in thee. O god, thou art the consumer, and thou art the creator and thou

art Vrihaspati himself (in intelligence). Thou art the twin Aswins; thou

art Surya; thou art Soma; thou art Vayu.

"Vaisampayana continued, 'O monarch, thus praised by Mandapala, Agni was

gratified with that Rishi of immeasurable energy; and the god, well-

pleased, replied, 'What good can I do to thee?' Then Mandapala with joined

palms said unto the carrier of clarified butter, 'While thou burnest the

forest of Khandava, spare my children.' The illustrious bearer of

clarified butter replied, 'So be it.' It was, therefore, O monarch, that

he blazed not forth, while consuming the forest of Khandava, for the

destruction of Mandapala's children.'"

SECTION CCXXXII

(Khandava-daha Parva continued)

"Vaisampayana said, 'When the fire blazed forth in the forest of Khandava,

the infant birds became very much distressed and afflicted. Filled with

anxiety, they saw not any means of escape. Their mother, the helpless

Jarita, knowing that they were too young to escape, was filled with sorrow

and wept aloud. And she said, 'Oh, the terrible, illuminating the whole

universe and burning the forest down, approacheth towards us, increasing

my woe. These infants with immature understanding, without feathers and

feet, and the sole refuge of our deceased ancestors, afflict me. Oh, this

fire approacheth, spreading fear all around, and licking with its tongue

the tallest trees. But my unfledged children are incapable of effecting

their escape. I myself am not capable of escaping, taking all these with

me. Nor am I capable of abandoning them, for my heart is distressed on

their account. Whom amongst my sons, shall I leave behind, and whom shall

I carry with me? What (act) should I do now that is consistent with duty?

What also do you, my infant sons, think? I do not, even by reflection, see

any way of escape for you. I shall even cover you with my wings and die

with you. Your cruel father left me some time before, saying, 'Upon this

Jaritari, because he is the eldest of my sons, will my race depend. My

second Sarisrikka will beget progeny for the expansion of my ancestors'

race. My third, Stamvamitra, will be devoted to asceticism, and my

youngest, Drona, will become the foremost of those acquainted with the

Vedas.' But how hath this terrible calamity overtaken us! Whom shall I

take with me? As I am deprived of judgment what should I do that is

consistent with duty? I do not see, by the exercise of my own judgment,

the escape of my children from the fire!'

"Vaisampayana said, 'Unto their mother indulging in these lamentations,

the infant ones said. 'O mother, relinquishing thy affection for us, go

thou to a place where there is no fire. If we are killed here, thou mayest

have other children born to thee. If thou, O mother be killed, we can have

no more children in our race. Reflecting upon both these calamities, the

time hath come for thee, O mother, to do that which is beneficial to our

race. Do not be influenced by affection for thy offspring, which promises

to destroy both us and thee. If thou savest thyself, our father, who is

even desirous of winning regions of felicity, may have his wishes

gratified.'

"Hearing what the infants said. Jarita replied, 'There is a hole here in

the ground near to this tree, belonging to a mouse. Enter this hole

without loss of time. You shall have then no fear of fire. After ye have

entered it, I shall, ye children, cover its mouth with dust. This is the

only means of escape that I see from the blazing fire. Then when the fire

will be put out, I shall return hither to remove the dust. Follow my

advice if you are to escape from the conflagration.'

"The infant birds replied, 'Without feathers we are but so many balls of

flesh. If we enter the hole, certain it is that the carnivorous mouse will

destroy us all. Beholding this danger before us, we cannot enter this hole.

Alas, we do not see any means by which we may escape from the fire or from

the mouse. We do not see how our father's act of procreation may be

prevented from becoming futile, and how also our mother may be saved. If

we enter the hole, the mouse will destroy us; we remain where we are and

the sky-ranging fire will destroy us. Reflecting upon both the calamities,

a death by fire is preferable to a death by being eaten up. If we are

devoured by the mouse within the hole, that death is certainly ignoble,

whereas the destruction of the body in fire is approved by the wise.'"

SECTION CCXXXIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Hearing those words of her sons Jarita continued,

'The little mouse that had come out of this hole was seized by a hawk with

his claws and carried away hence. Therefore, ye may fearlessly enter this

hole now.' The young ones replied, 'We are not by any means certain of

that mouse having been taken away by the hawk. There may be other mice

living here. From them we have every fear. Whereas it is doubtful whether

fire will at all approach us here. Already we see an adverse wind blowing

the flames away. If we enter the hole, death is certain at the hands of

the dwellers in the hole. But if we remain where we are, death is

uncertain. O mother, a position in which death is uncertain is better than

that in which it is certain. It is thy duty, therefore, to escape thyself,

for, if thou livest thou mayest obtain other children as good.'

"Their mother then said, 'Ye children, I myself saw the mighty hawk, that

best of birds, swoop down and fly away with the mouse from the hole. And

while he was flying away swiftly, I followed him behind and pronounced

blessing on him for his having taken away the mouse from the hole. I said

unto him. 'O king of hawks, because thou art flying away with our enemy,

the mouse, in thy claws, mayest thou, without a foe, live in heaven with a

golden body.' Afterwards when that hawk devoured the mouse, I came away,

obtaining his leave. Therefore, ye children, enter this hole trustfully.

Ye have nothing to fear. The mouse that was its inmate was seized and

taken away by the hawk in my sight.' The young ones again said, 'O mother,

we do not by any means know that the mouse hath been carried away by the

hawk. We cannot enter this hole in the ground without being certain of the

fact.' Their mother said, 'I know to a certainty that the mouse hath been

carried away by the hawk. Therefore, ye children, ye have nothing to fear;

do what I say.' The young ones again said, 'We do not, O mother, say that

thou art dispelling our fears with a false story. For whatever is done by

a person when his reason hath been disturbed can scarcely be said to be

that person's deliberate act. Thou hast not been benefited by us, nor dost

thou know who we are. Why dost thou, therefore, strive to protect us at so

much cost to thyself? Who are we to thee? Thou art young and handsome, and

capable of seeking out thy husband. Go unto thy husband. Thou shalt obtain

good children again. Let us by entering the fire attain to regions of

felicity. If, however, the fire consume us not, thou mayest come back and

obtain us again.'

"Vaisampayana said, 'The parent bird then, thus addressed by her sons,

left them in Khandava and hastily went to the spot where there was no fire

and there was safety. Then Agni in haste and with fierce flames approached

the spot where the sons of Mandapala were. The young birds saw the blazing

fire come towards them. Then Jaritari, the eldest of the four, in the

hearing of Agni, began to speak.'"

SECTION CCXXXIV

(Khandava-daha Parva continued)

"Jaritari said, 'The person that is wise remaineth wakeful in view of

death. Accordingly, when the hour of death approacheth, he feeleth no

pangs. But the person of perplexed soul, who remaineth not awake, when the

hour of death comes, feeleth the pangs of death and never attaineth

salvation.'

"The second brother Sarisrikka, said, 'Thou art patient and intelligent.

The time is come when our lives are threatened. Without doubt, one only

amongst many becometh wise and brave.'

"The third brother, Stamvamitra, said, 'The eldest brother is called the

protector. It is the eldest brother that rescueth (the younger ones) from

danger. If the eldest himself faileth to rescue them, what can the younger

ones do?'

"The fourth and the youngest brother, Drona said, 'The cruel god of fire,

with seven tongues and seven mouths quickly cometh towards our habitation,

blazing forth in splendour and licking up everything in his path.'

"Vaisampayana continued, 'Having addressed one another thus, the sons of

Mandapala then each devotedly addressed an eulogistic hymn to Agni. Listen

now, O monarch, to those hymns as I recite them.'

"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of

the Earth's vegetation! O Sukra, water is thy parent as thou art the

parent of water! O thou of great energy, thy flames, like the rays of the

sun, extend themselves above, below, behind, and on each side.'

"Sarisrikka said, 'O smoke-bannered god, our mother is not to be seen, and

we know not our father! Our feathers have not grown as yet. We have none

to protect us save thee. Therefore, O Agni, infants that we are protect

us! O Agni, as we are distressed, protect us with that auspicious form

thou hast and with those seven flames of thine! We seek protection at thy

hands. Thou alone, O Agni, art the giver of heat (in the universe). O lord,

there is none else (save thee) that giveth heat to the rays of the sun. O,

protect us who are young and who are Rishis. O Havyavaha (carrier of

sacrificial butter), be pleased to go hence by some other route.'

"Stamvamitra said, 'Thou alone, O Agni, art everything! This whole

universe is established in thee! Thou sustainest every creature, and thou

supportest the universe! Thou art the carrier of the sacrificial butter,

and thou art the excellent sacrificial butter itself! The wise know thee

to be one (as cause) and many (as effects)! Having created the three

worlds, thou, O Havyavaha, again destroyest them when the time cometh,

swelling thyself forth! Thou art the productive cause of the whole

universe, and thou also art the essence in which the universe dissolveth

itself!'

"Drona said, 'O lord of the universe, growing in strength and remaining

within their bodies, thou causest the food that living creatures eat to be

digested. Everything therefore, is established in thee. O Sukra, O thou

from whose mouth the Vedas have sprung, it is thou who assumests the form

of the sun, and sucking up the waters of the earth and every liquid juice

that the earth yields, givest them back in time in the form of rain and

causest everything to grow! From thee, O Sukra, are these plants and

creepers with green foliage! From thee have sprung these tanks and pools,

and the great ocean also that is ever blessed! O thou of fierce rays, this

our (human) body dependeth on Varuna (the water-god)! We are unable to

bear thy heat. Be thou, therefore, our auspicious protector! O, destroy us

not! O thou of copper-hued eyes, O thou of red neck, O thou whose path is

marked by a black colour, save us by going along any remote route, as

indeed, the ocean saveth the house on its banks!'

"Vaisampayana continued, 'Thus addressed by Drona--that utterer of Brahma--

Agni, well-pleased at what he heard, and remembering also the promise he

had made to Mandapala, replied unto him, saying, 'Thou art a Rishi, O

Drona! For what thou hast said is Brahma (Vedic truth). I shall do your

pleasure. Fear not! Indeed, Mandapala had spoken to me of you to the

effect that I should spare his sons, while consuming the forest. The words

he spoke and thy speech also are entitled to great weight to me. Say what

I am to do. O best of Brahmanas, I have been greatly pleased with thy hymn.

Blest be thou, O Brahmana!'

"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana;

consume them with their friends and relatives.'

"Vaisampayana continued, 'Then Agni did what the Sarngakas asked him to

do, telling them of his intentions. And, O Janamejaya, growing in strength,

he began then to consume the forest of Khandava.'"

SECTION CCXXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became

very anxious about his children, although he had spoken of them to the god

of fierce rays. Indeed, his mind was not in peace. Distressed on account

of his sons, he addressed Lapita (his second wife with whom he then was),

saying, 'O Lapita, as my children are incapable of the power of moving,

how are they? When the fire will grow in strength and the wind begin to

blow violently, my children will scarcely be able to save themselves. How

will their mother be able to rescue them? That innocent woman will be

afflicted with great sorrow when she will find herself unable to save her

offspring. Oh, how will she compose herself, uttering various lamentations

on account of my children who are all incapable of taking wing or rising

up into the air. Oh, how is Jaritari, my son, and how is Sarisrikka, and

how is Stamvamitra, and how is Drona, and how also is their helpless

mother?'

"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata,

thus replied, under the influence of jealousy, 'Thou need not worry for

thy children who, as thou hast assured me, are all Rishis endued with

energy and prowess! They can have no fear from fire. Didst thou not speak

to Agni in my presence, in their behalf? Has not the illustrious deity

promised to save them? One of the regents of the universe as Agni is, he

will never falsify his speech. Thou hast no anxiety, nor is thy heart

inclined towards benefiting friends. It is only by thinking of her--my

rival (Jarita) that thou art so distracted! Certain it is that the love

thou bearest to me is not equal to what thou hadst for her at first. He

that hath two parties dividing his attention, can easily behold one of

those suffer all sorts of pangs; but he should not disregard the party

that is next to his heart. Then go thou to Jarita, for whom thy heart is

sorrowing! As for myself, I shall henceforth wander alone, as a fit reward

for my having attached myself to a wicked person.'

"Hearing these words, Mandapala replied, 'I do not wander over the earth

with such intentions as thou conceivest. It is only for the sake of

progeny that I am here. And even those that I have are in danger. He who

casteth off what he hath for the sake of what he may acquire, is a wicked

person. The world disregardeth and insulteth him. (Therefore, go I must).

As for thyself thou art free to do what thou choosest. This blazing fire

that licketh up the trees causeth sorrow in my anxious heart and raiseth

therein evil presentiments.'

"Vaisampayana continued, 'Meanwhile, after the fire had left the spot

where the Sarngakas dwelt, Jarita, much attached to her children, hastily

came thither to see how they were. She found that all of them had escaped

from the fire and were perfectly well. Beholding their mother, they began

to weep, though safe and sound. She too shed tears upon beholding them

alive. And she embraced, one by one, all her weeping children. Just at

that time, O Bharata, the Rishi Mandapala arrived there. But none of his

sons expressed joy, upon beholding him. The Rishi, however, began to speak

to them one after another and unto Jarita also, repeatedly. But neither

his sons nor Jarita spoke anything well or ill unto him in return.'

"Mandapala then said, 'Who amongst these is thy first born, and who the

next after him? And who is the third, and who the youngest? I am speaking

unto thee woefully; why dost thou not reply to me? I left thee, it is true,

but I was not happy where I was.'

"Jarita then said, 'What hast thou to do with the eldest of these, and

what with him that is next? And what with the third and what with the

youngest? Go now unto that Lapita of sweet smiles and endued with youth,

unto whom thou didst go of old, beholding me deficient in everything!'

Mandapala replied, 'As regards females, there is nothing so destructive of

their happiness whether in this or the other world as a co-wife and a

clandestine lover. There is nothing like these two that inflames the fire

of hostility and causes such anxiety. Even the auspicious and well-behaved

Arundhati, celebrated amongst all creatures, had been jealous of the

illustrious Vasishtha of great purity of mind and always devoted to the

good of his wife. Arundhati insulted even the wise Muni amongst the

(celestial) seven. In consequence of such insulting thoughts of hers, she

has become a little star, like fire mixed with smoke, sometimes visible

and sometimes invisible, like an omen portending no good (amongst a

constellation of seven bright stars representing the seven Rishis). I look

to thee for the sake of children. I never wronged thee, like Vasishtha who

never wronged his wife. Thou hast, therefore, by thy jealousy behaved

towards me like Arundhati of old towards Vasishtha. Men should never trust

women even if they be wives. Women, when they have become mothers, do not

much mind serving their husbands.'

"Vaisampayana continued, 'After this, all his children came forward to

worship him. And he also began to speak kindly towards them all, giving

them every assurance.'"

SECTION CCXXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Mandapala then addressed his children, saying, 'I had

spoken unto Agni for the safety of you all. The illustrious deity had

assured me that he would grant my wish. At those words of Agni, and

knowing the virtuous disposition of your mother, as also the great energy

that is in yourselves, I came not here earlier. Therefore, ye sons, do not

harbour in your hearts any resentment towards me. Ye are all Rishis

acquainted with the Vedas. Even Agni knoweth you well.'

"Vaisampayana continued, 'Having given such assurances unto his sons, the

Brahmana Mandapala took with him his wife and sons, and leaving that

region, went away to some other country.

"It thus that the illustrious god of fierce rays, having grown in

strength consumed the forest of Khandava with the help of Krishna and

Arjuna, for the good of the world. And Agni having drunk several rivers of

fat and marrow, became highly gratified, and showed himself to Arjuna.

Then Purandara, surrounded by the Maruts, descended from the firmament and

addressing Partha and Kesava said, 'Ye have achieved a feat that a

celestial even could not. Ask ye each a boon that is not obtainable by any

man. I have been gratified with you.'

"Vaisampayana continued, 'Then Partha asked from Indra all his weapons. At

this Sakra of great splendour, having fixed the time for giving them, said,

'When the illustrious Madhava becomes pleased with thee, then, O son of

Pandu, I will give thee all my weapons! O prince of Kuru's race, I shall

know when the time cometh. Even for thy austere asceticism I will give

thee all my weapons of fire and all my Vayavya weapons, and thou also wilt

accept them all of me.' Then Vasudeva asked that his friendship with

Arjuna might be eternal. The chief of the celestials granted unto the

intelligent Krishna the boon he desired. And having granted these boons

unto Krishna and Arjuna, the lord of the Maruts, accompanied by the

celestials, ascended to heaven, having also spoken to Hutasana (one whose

food is sacrificial butter). Agni also, having burnt that forest with its

animals and birds for five and ten days, became gratified and ceased to

burn. Having eaten flesh in abundance and drunk fat and blood, he became

highly gratified, and addressing Achyuta and Arjuna said, 'I have been

gratified by you two tigers among men. At my command, ye heroes, ye shall

be competent to go wheresoever ye choose!' Thus addressed by the

illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these

three,--having wandered a little at last sat themselves down on the

delightful banks of a river.'"

END OF ADI PARVA

Start of Project Gutenberg's The Mahabharata of Krishna-Dwaipayana Vyasa

Book I, Translated into English Prose, by Kisari Mohan Ganguli

*** END OF THE PROJECT GUTENBERG EBOOK MAHABHARATA OF KRISHNA-DWAIPAYANA

***

This file should be named 7mkdw10.txt or 7mkdw10.zip

Corrected EDITIONS of our eBooks get a new NUMBER, 7mkdw11.txt

VERSIONS based on separate sources get new LETTER, 7mkdw10a.txt

Produced by David King, Juliet Sutherland, and Charles Franks,

John B. Hare and the Online Distributed Proofreading Team

Project Gutenberg eBooks are often created from several printed

editions, all of which are confirmed as Public Domain in the US

unless a copyright notice is included. Thus, we usually do not

keep eBooks in compliance with any particular paper edition.

We are now trying to release all our eBooks one year in advance

of the official release dates, leaving time for better editing.

Please be encouraged to tell us about any error or corrections,

even years after the official publication date.

Please note neither this listing nor its contents are final til

midnight of the last day of the month of any such announcement.

The official release date of all Project Gutenberg eBooks is at

Midnight, Central Time, of the last day of the stated month. A

preliminary version may often be posted for suggestion, comment

and editing by those who wish to do so.

Most people start at our Web sites at:

http://gutenberg.net or

http://promo.net/pg

These Web sites include award-winning information about Project

Gutenberg, including how to donate, how to help produce our new

eBooks, and how to subscribe to our email newsletter (free!).

Those of you who want to download any eBook before announcement

can get to them as follows, and just download by date. This is

also a good way to get them instantly upon announcement, as the

indexes our cataloguers produce obviously take a while after an

announcement goes out in the Project Gutenberg Newsletter.

http://www.ibiblio.org/gutenberg/etext03 or

ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03

Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90

Just search by the first five letters of the filename you want,

as it appears in our Newsletters.

Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work. The

time it takes us, a rather conservative estimate, is fifty hours

to get any eBook selected, entered, proofread, edited, copyright

searched and analyzed, the copyright letters written, etc. Our

projected audience is one hundred million readers. If the value

per text is nominally estimated at one dollar then we produce $2

million dollars per hour in 2002 as we release over 100 new text

files per month: 1240 more eBooks in 2001 for a total of 4000+

We are already on our way to trying for 2000 more eBooks in 2002

If they reach just 1-2% of the world's population then the total

will reach over half a trillion eBooks given away by year's end.

The Goal of Project Gutenberg is to Give Away 1 Trillion eBooks!

This is ten thousand titles each to one hundred million readers,

which is only about 4% of the present number of computer users.

Here is the briefest record of our progress (* means estimated):

eBooks Year Month

1 1971 July

10 1991 January

100 1994 January

1000 1997 August

1500 1998 October

2000 1999 December

2500 2000 December

3000 2001 November

4000 2001 October/November

6000 2002 December*

9000 2003 November*

10000 2004 January*

The Project Gutenberg Literary Archive Foundation has been created

to secure a future for Project Gutenberg into the next millennium.

We need your donations more than ever!

As of February, 2002, contributions are being solicited from people

and organizations in: Alabama, Alaska, Arkansas, Connecticut,

Delaware, District of Columbia, Florida, Georgia, Hawaii, Illinois,

Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Massachusetts,

Michigan, Mississippi, Missouri, Montana, Nebraska, Nevada, New

Hampshire, New Jersey, New Mexico, New York, North Carolina, Ohio,

Oklahoma, Oregon, Pennsylvania, Rhode Island, South Carolina, South

Dakota, Tennessee, Texas, Utah, Vermont, Virginia, Washington, West

Virginia, Wisconsin, and Wyoming.

We have filed in all 50 states now, but these are the only ones

that have responded.

As the requirements for other states are met, additions to this list

will be made and fund raising will begin in the additional states.

Please feel free to ask to check the status of your state.

In answer to various questions we have received on this:

We are constantly working on finishing the paperwork to legally

request donations in all 50 states. If your state is not listed and

you would like to know if we have added it since the list you have,

just ask.

While we cannot solicit donations from people in states where we are

not yet registered, we know of no prohibition against accepting

donations from donors in these states who approach us with an offer to

donate.

International donations are accepted, but we don't know ANYTHING about

how to make them tax-deductible, or even if they CAN be made

deductible, and don't have the staff to handle it even if there are

ways.

Donations by check or money order may be sent to:

Project Gutenberg Literary Archive Foundation

PMB 113

1739 University Ave.

Oxford, MS 38655-4109

method other than by check or money order.

The Project Gutenberg Literary Archive Foundation has been approved by

the US Internal Revenue Service as a 501(c)(3) organization with EIN

[Employee Identification Number] 64-622154. Donations are

tax-deductible to the maximum extent permitted by law. As fund-raising

requirements for other states are met, additions to this list will be

made and fund-raising will begin in the additional states.

We need your donations more than ever!

You can get up to date donation information online at:

http://www.gutenberg.net/donation.html

***

If you can't reach Project Gutenberg,

you can always email directly to:

Michael S. Hart <[email protected]>

Prof. Hart will answer or forward your message.

We would prefer to send you information by email.

**The Legal Small Print**

(Three Pages)

***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN EBOOKS**START***

Why is this "Small Print!" statement here? You know: lawyers.

They tell us you might sue us if there is something wrong with

your copy of this eBook, even if you got it for free from

someone other than us, and even if what's wrong is not our

fault. So, among other things, this "Small Print!" statement

disclaims most of our liability to you. It also tells you how

you may distribute copies of this eBook if you want to.

*BEFORE!* YOU USE OR READ THIS EBOOK

By using or reading any part of this PROJECT GUTENBERG-tm

eBook, you indicate that you understand, agree to and accept

this "Small Print!" statement. If you do not, you can receive

a refund of the money (if any) you paid for this eBook by

sending a request within 30 days of receiving it to the person

you got it from. If you received this eBook on a physical

medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM EBOOKS

This PROJECT GUTENBERG-tm eBook, like most PROJECT GUTENBERG-tm eBooks,

is a "public domain" work distributed by Professor Michael S. Hart

through the Project Gutenberg Association (the "Project").

Among other things, this means that no one owns a United States copyright

on or for this work, so the Project (and you!) can copy and

distribute it in the United States without permission and

without paying copyright royalties. Special rules, set forth

below, apply if you wish to copy and distribute this eBook

under the "PROJECT GUTENBERG" trademark.

Please do not use the "PROJECT GUTENBERG" trademark to market

any commercial products without permission.

To create these eBooks, the Project expends considerable

efforts to identify, transcribe and proofread public domain

works. Despite these efforts, the Project's eBooks and any

medium they may be on may contain "Defects". Among other

things, Defects may take the form of incomplete, inaccurate or

corrupt data, transcription errors, a copyright or other

intellectual property infringement, a defective or damaged

disk or other eBook medium, a computer virus, or computer

codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES

But for the "Right of Replacement or Refund" described below,

[1] Michael Hart and the Foundation (and any other party you may

receive this eBook from as a PROJECT GUTENBERG-tm eBook) disclaims

all liability to you for damages, costs and expenses, including

legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR

UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,

INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE

OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE

POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this eBook within 90 days of

receiving it, you can receive a refund of the money (if any)

you paid for it by sending an explanatory note within that

time to the person you received it from. If you received it

on a physical medium, you must return it with your note, and

such person may choose to alternatively give you a replacement

copy. If you received it electronically, such person may

choose to alternatively give you a second opportunity to

receive it electronically.

THIS EBOOK IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER

WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS

TO THE EBOOK OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT

LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A

PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or

the exclusion or limitation of consequential damages, so the

above disclaimers and exclusions may not apply to you, and you

may have other legal rights.

INDEMNITY

You will indemnify and hold Michael Hart, the Foundation,

and its trustees and agents, and any volunteers associated

with the production and distribution of Project Gutenberg-tm

texts harmless, from all liability, cost and expense, including

legal fees, that arise directly or indirectly from any of the

following that you do or cause: [1] distribution of this eBook,

[2] alteration, modification, or addition to the eBook,

or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"

You may distribute copies of this eBook electronically, or by

disk, book or any other medium if you either delete this

"Small Print!" and all other references to Project Gutenberg,

or:

[1] Only give exact copies of it. Among other things, this

requires that you do not remove, alter or modify the

eBook or this "small print!" statement. You may however,

if you wish, distribute this eBook in machine readable

binary, compressed, mark-up, or proprietary form,

including any form resulting from conversion by word

processing or hypertext software, but only so long as

*EITHER*:

[*] The eBook, when displayed, is clearly readable, and

does *not* contain characters other than those

intended by the author of the work, although tilde

(~), asterisk (*) and underline (_) characters may

be used to convey punctuation intended by the

author, and additional characters may be used to

indicate hypertext links; OR

[*] The eBook may be readily converted by the reader at

no expense into plain ASCII, EBCDIC or equivalent

form by the program that displays the eBook (as is

the case, for instance, with most word processors);

[*] You provide, or agree to also provide on request at

no additional cost, fee or expense, a copy of the

eBook in its original plain ASCII form (or in EBCDIC

or other equivalent proprietary form).

[2] Honor the eBook refund and replacement provisions of this

"Small Print!" statement.

[3] Pay a trademark license fee to the Foundation of 20% of the

gross profits you derive calculated using the method you

already use to calculate your applicable taxes. If you

don't derive profits, no royalty is due. Royalties are

payable to "Project Gutenberg Literary Archive Foundation"

the 60 days following each date you prepare (or were

legally required to prepare) your annual (or equivalent

periodic) tax return. Please contact us beforehand to

let us know your plans and to work out the details.

WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?

Project Gutenberg is dedicated to increasing the number of

public domain and licensed works that can be freely distributed

in machine readable form.

The Project gratefully accepts contributions of money, time,

public domain materials, or royalty free copyright licenses.

Money should be paid to the:

"Project Gutenberg Literary Archive Foundation."

If you are interested in contributing scanning equipment or

software or other items, please contact Michael Hart at:

[email protected]

[Portions of this eBook's header and trailer may be reprinted only

Michael S. Hart. Project Gutenberg is a TradeMark and may not be

used in any sales of Project Gutenberg eBooks or other materials be

they hardware or software or any other related product without

express permission.]

*END THE SMALL PRINT! FOR PUBLIC DOMAIN EBOOKS*Ver.02/11/02*END*

Livros Grátis
( http://www.livrosgratis.com.br )
 
Milhares de Livros para Download:
 
Baixar livros de Administração
Baixar livros de Agronomia
Baixar livros de Arquitetura
Baixar livros de Artes
Baixar livros de Astronomia
Baixar livros de Biologia Geral
Baixar livros de Ciência da Computação
Baixar livros de Ciência da Informação
Baixar livros de Ciência Política
Baixar livros de Ciências da Saúde
Baixar livros de Comunicação
Baixar livros do Conselho Nacional de Educação - CNE
Baixar livros de Defesa civil
Baixar livros de Direito
Baixar livros de Direitos humanos
Baixar livros de Economia
Baixar livros de Economia Doméstica
Baixar livros de Educação
Baixar livros de Educação - Trânsito
Baixar livros de Educação Física
Baixar livros de Engenharia Aeroespacial
Baixar livros de Farmácia
Baixar livros de Filosofia
Baixar livros de Física
Baixar livros de Geociências
Baixar livros de Geografia
Baixar livros de História
Baixar livros de Línguas

Baixar livros de Literatura
Baixar livros de Literatura de Cordel
Baixar livros de Literatura Infantil
Baixar livros de Matemática
Baixar livros de Medicina
Baixar livros de Medicina Veterinária
Baixar livros de Meio Ambiente
Baixar livros de Meteorologia
Baixar Monografias e TCC
Baixar livros Multidisciplinar
Baixar livros de Música
Baixar livros de Psicologia
Baixar livros de Química
Baixar livros de Saúde Coletiva
Baixar livros de Serviço Social
Baixar livros de Sociologia
Baixar livros de Teologia
Baixar livros de Trabalho
Baixar livros de Turismo
 
 