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The Mahabharata of

Krishna-Dwaipayana Vyasa

BOOK 3

VANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]






THE MAHABHARATA


VANA PARVA

PART 1


SECTION I

(Aranyaka Parva)

Om! Having bowed down to Narayana, and Nara the foremost of male beings,
and the goddess Saraswati also, must the word _Jaya_ be uttered.

Janamejaya said, "O thou foremost of regenerate ones, deceitfully
defeated at dice by the sons of Dhritarashtra and their counsellors,
incensed by those wicked ones that thus brought about a fierce
animosity, and addressed in language that was so cruel, what did the
Kuru princes, my ancestors--the sons of Pritha--(then) do? How also did
the sons of Pritha, equal unto Sakra in prowess, deprived of affluence
and suddenly overwhelmed with misery, pass their days in the forest? Who
followed the steps of those princes plunged in excess of affliction? And
how did those high souled ones bear themselves and derive their
sustenance, and where did they put up? And, O illustrious ascetic and
foremost of Brahmanas, how did those twelve years (of exile) of those
warriors who were slayers of foes, pass away in the forest? And
undeserving of pain, how did that princess, the best of her sex, devoted
to her husbands, eminently virtuous, and always speaking the truth,
endure that painful exile in the forest? O thou of ascetic wealth tell
me all this in detail, for, O Brahmana, I desire to hear thee narrate
the history of those heroes possessed of abundant prowess and lustre.
Truly my curiosity is great."

Vaisampayana said, "Thus defeated at dice and incensed by the wicked
sons of Dhritarashtra and their counsellors, the sons of Pritha set out
from Hastinapura. And issuing through _Vardhamana_ gate of the city, the
Pandavas bearing their weapons and accompanied by Draupadi set out in a
northerly direction. Indrasena and others, with servants numbering
altogether fourteen, with their wives, followed them on swift cars. And
the citizens learning of their departure became overwhelmed with sorrow,
and began to censure Bhishma and Vidura and Drona and Gautama. And
having met together they thus addressed one another fearlessly.

"'Alas, our families, we ourselves, and our homes are all gone, when the
wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana,
aspireth to this kingdom. And, Oh, our families, our (ancestral) usages,
our virtue and prosperity, are all doomed where this sinful wretch
supported by wretches as sinful aspireth to the kingdom! And, Oh, how
can happiness be there where these are not! Duryodhana beareth malice
towards all superiors, hath taken leave of good conduct, and quarreleth
with those that are near to him in blood. Covetous and vain and mean, he
is cruel by nature. The whole earth is doomed when Duryodhana becometh
its ruler. Thither, therefore, let us proceed whither the merciful and
high-minded sons of Pandu with passions under control and victorious
over foes, and possessed of modesty and renown, and devoted to pious
practices, repair!'"

Vaisampayana said, "And saying this, the citizens went after the
Pandavas, and having met them, they all, with joined hands, thus
addressed the sons of Kunti and Madri.

"'Blest be ye! Where will ye go, leaving us in grief? We will follow you
whithersoever ye will go! Surely have we been distressed upon learning
that ye have been deceitfully vanquished by relentless enemies! It
behoveth you not to forsake us that are your loving subjects and devoted
friends always seeking your welfare and employed in doing what is
agreeable to you! We desire not to be overwhelmed in certain destruction
living in the dominions of the Kuru king. Ye bulls among men, listen as
we indicate the merits and demerits springing respectively from
association with what is good and bad! As cloth, water, the ground, and
sesame seeds are perfumed by association with flowers, even so are
qualities ever the product of association. Verily association with fools
produceth an illusion that entangleth the mind, as daily communion with
the good and the wise leadeth to the practice of virtue. Therefore, they
that desire emancipation should associate with those that are wise and
old and honest and pure in conduct and possessed of ascetic merit. They
should be waited upon whose triple possessions, _viz_., knowledge (of
the _Vedas_), origin and acts, are all pure, and association with them
is even superior to (the study of the) scriptures. Devoid of the
religious acts as we are, we shall yet reap religious merit by
association with the righteous, as we should come by sin by waiting upon
the sinful. The very sight and touch of the dishonest, and converse and
association with them, cause diminution of virtue, and men (that are
doomed to these), never attain purity of mind. Association with the base
impaireth the understanding, as, indeed, with the indifferent maketh it
indifferent, while communion with the good ever exalteth it. All those
attributes which are spoken of in the world as the sources of religious
merit, of worldly prosperity and sensual pleasures, which are regarded
by the people, extolled in the _Vedas_, and approved by the
well-behaved, exist in you, separately and jointly! Therefore, desirous
of our own welfare, we wish to live amongst you who possess those
attributes!'

"Yudhishthira said, 'Blessed are we since the people with the Brahmanas
at their head, moved by affection and compassion credit us with merits
we have not. I, however, with my brothers, would ask all of you to do
one thing. Ye should not, through affection and pity for us, act
otherwise! Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my
mother and most of my well-wishers, are all in the city of Hastinapura.
Therefore, if ye are minded to seek our welfare, cherish ye them with
care, uniting together as they are overwhelmed with sorrow and
afflictions. Grieved at our departure, ye have come far! Go ye back, and
let your hearts be directed with tenderness towards the relatives I
entrust to you as pledges! This, of all others, is the one act upon
which my heart is set, and by doing this ye would give me great
satisfaction and pay me your best regards!'"

Vaisampayana continued, "Thus exhorted by Yudhishthira the just, the
people in a body set up a loud wail exclaiming,--_Alas, O king!_ And
afflicted and overwhelmed with sorrow on remembering the virtues of
Pritha's son, they unwillingly retraced their steps asking leave of the
Pandavas.

"The citizens having ceased to follow, the Pandavas ascended their cars,
and setting out reached (the site of) the mighty banian tree called
_Pramana_ on the banks of the Ganges. And reaching the site of the
banian tree about the close of the day, the heroic sons of Pandu
purified themselves by touching the sacred water, and passed the night
there. And afflicted with woe they spent that night taking water alone
as their sole sustenance. Certain Brahmanas belonging to both classes,
_viz_., those that maintained the sacrificial fire and those that
maintained it not, who had, with their disciples and relatives, out of
affection followed the Pandavas thither also passed the night with them.
And surrounded by those utterers of _Brahma_, the king shone resplendent
in their midst. And that evening, at once beautiful and terrible, those
Brahmanas having lighted their (sacred) fires, began to chant the
_Vedas_ and hold mutual converse. And those foremost of Brahmanas, with
swan-sweet voices spent the night, comforting that best of Kurus--the
king."


SECTION II

Vaisampayana said, "When that night passed away and day broke in, those
Brahmanas who supported themselves by mendicancy, stood before the
Pandavas of exalted deeds, who were about to enter the forest. Then king
Yudhishthira, the son of Kunti, addressed them, saying, 'Robbed of our
prosperity and kingdom, robbed of everything, we are about to enter the
deep woods in sorrow, depending for our food on fruits and roots, and
the produce of the chase. The forest too is full of dangers, and abounds
with reptiles and beasts of prey. It appeareth to me that ye will
certainly have to suffer much privation and misery there. The sufferings
of the Brahmanas might overpower even the gods. That they would
overwhelm me is too certain. Therefore, O Brahmana, go ye back
whithersoever ye list!'

"The Brahmanas replied, 'O king, our path is even that on which ye are
for setting out! It behoveth thee not, therefore, to forsake us who are
thy devoted admirers practising the true religion! The very gods have
compassion upon their worshippers,--specially upon Brahmanas of
regulated lives!'

"Yudhishthira said, 'Ye regenerate ones, I too am devoted to the
Brahmanas! But this destitution that hath overtaken me overwhelmed me
with confusion! These my brothers that are to procure fruits and roots
and the deer (of the forest) are stupefied with grief arising from their
afflictions and on account of the distress of Draupadi and the loss of
our kingdom! Alas, as they are distressed, I cannot employ them in
painful tasks!'

"The Brahmanas said, 'Let no anxiety, O king, in respect of our
maintenance, find a place in thy heart! Ourselves providing our own
food, we shall follow thee, and by meditation and saying our prayers we
shall compass thy welfare while by pleasant converse we shall entertain
thee and be cheered ourselves.'

"Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever
pleased with the company of the regenerate ones! But my fallen condition
maketh me behold in myself an object of reproach! How shall I behold you
all, that do not deserve to bear trouble, out of love for me painfully
subsisting upon food procured by your own toil? Oh, fie upon the wicked
sons of Dhritarashtra!'"

Vaisampayana continued, "Saying this, the weeping king sat himself down
upon the ground. Then a learned Brahmana, Saunaka by name versed in
self-knowledge and skilled in the _Sankhya_ system of yoga, addressed
the king, saying, 'Causes of grief by thousands, and causes of fear by
hundreds, day after day, overwhelm the ignorant but not the wise.
Surely, sensible men like thee never suffer themselves to be deluded by
acts that are opposed to true knowledge, fraught with every kind of
evil, and destructive of salvation. O king, in thee dwelleth that
understanding furnished with the eight attributes which is said to be
capable of providing against all evils and which resulteth from a study
of the _Sruti (Vedas)_ and scriptures! And men like unto thee are never
stupefied, on the accession of poverty or an affliction overtaking their
friends, through bodily or mental uneasiness! Listen, I shall tell the
_slokas_ which were chanted of old by the illustrious Janaka touching
the subject of controlling the self! This world is afflicted with both
bodily and mental suffering. Listen now to the means of allaying it as I
indicate them both briefly and in detail. Disease, contact with painful
things, toil and want of objects desired.--these are the four causes
that induce bodily suffering. And as regards disease, it may be allayed
by the application of medicine, while mental ailments are cured by
seeking to forget them by _yoga_-meditation. For this reason, sensible
physicians first seek to allay the mental sufferings of their patients
by agreeable converse and the offer of desirable objects. And as a hot
iron bar thrust into a jar maketh the water therein hot, even so doth
mental grief bring on bodily agony. And as water quencheth fire, so doth
true knowledge allay mental disquietude. And the mind attaining ease,
the body findeth ease also. It seemeth that affection is the root of all
mental sorrow. It is affection that maketh every creature miserable and
bringeth on every kind of woe. Verily affection is the root of all
misery and of all fear, of joy and grief of every kind of pain. From
affection spring all purposes, and it is from affection that spring the
love of worldly goods! Both of these (latter) are sources of evil,
though the first (our purposes) is worse than the second. And as (a
small portion of) fire thrust into the hollow of a tree consumeth the
tree itself to its roots, even so affection, ever so little, destroyeth
both virtue and profit. He cannot be regarded to have renounced the
world who hath merely withdrawn from worldly possessions. He, however,
who though in actual contact with the world regardeth its faults, may be
said to have truly renounced the world. Freed from every evil passion,
soul dependent on nothing with such a one hath truly renounced the
world. Therefore, should no one seek to place his affections on either
friends or the wealth he hath earned. And so should affection for one's
own person be extinguished by knowledge. Like the lotus-leaf that is
never drenched by water, the souls of men capable of distinguishing
between the ephemeral and the everlasting, of men devoted to the pursuit
of the eternal, conversant with the scriptures and purified by
knowledge, can never be moved by affection. The man that is influenced
by affection is tortured by desire; and from the desire that springeth
up in his heart his thirst for worldly possessions increaseth. Verily,
this thirst is sinful and is regarded as the source of all anxieties. It
is this terrible thirst, fraught with sin that leaneth unto unrighteous
acts. Those find happiness that can renounce this thirst, which can
never be renounced by the wicked, which decayeth not with the decay of
the body, and which is truly a fatal disease! It hath neither beginning
nor end. Dwelling within the heart, it destroyeth creatures, like a fire
of incorporeal origin. And as a faggot of wood is consumed by the fire
that is fed by itself, even so doth a person of impure soul find
destruction from the covetousness born of his heart. And as creatures
endued with life have ever a dread of death, so men of wealth are in
constant apprehension of the king and the thief, of water and fire and
even of their relatives. And as a morsel of meat, if in air, may be
devoured by birds; if on ground by beasts of prey; and if in water by
the fishes; even so is the man of wealth exposed to dangers wherever he
may be. To many the wealth they own is their bane, and he that beholding
happiness in wealth becometh wedded to it, and knoweth not true
happiness. And hence accession of wealth is viewed as that which
increaseth covetousness and folly. Wealth alone is the root of
niggardliness and boastfulness, pride and fear and anxiety! These are
the miseries of men that the wise see in riches! Men undergo infinite
miseries in the acquisition and retention of wealth. Its expenditure
also is fraught with grief. Nay, sometimes, life itself is lost for the
sake of wealth! The abandonment of wealth produces misery, and even they
that are cherished by one's wealth become enemies for the sake of that
wealth! When, therefore, the possession of wealth is fraught with such
misery, one should not mind its loss. It is the ignorant alone who are
discontented. The wise, however, are always content. The thirst of
wealth can never be assuaged. Contentment is the highest happiness;
therefore, it is, that the wise regard contentment as the highest object
of pursuit. The wise knowing the instability of youth and beauty, of
life and treasure-hoards, of prosperity and the company of the loved
ones, never covet them. Therefore, one should refrain from the
acquisition of wealth, bearing the pain incident to it. None that is
rich is free from trouble, and it is for this that the virtuous applaud
them that are free from the desire of wealth. And as regards those that
pursue wealth for purposes of virtue, it is better for them to refrain
altogether from such pursuit, for, surely, it is better not to touch
mire at all than to wash it off after having been besmeared with it.
And, O Yudhishthira, it behoveth thee not to covet anything! And if thou
wouldst have virtue, emancipate thyself from desire of worldly
possessions!'

"Yudhishthira said, 'O Brahmana, this my desire of wealth is not for
enjoying it when obtained. It is only for the support of the Brahmanas
that I desire it and not because I am actuated by avarice! For what
purpose, O Brahmana, doth one like us lead a domestic life, if he cannot
cherish and support those that follow him? All creatures are seen to
divide the food (they procure) amongst those that depend on them.[1] So
should a person leading a domestic life give a share of his food to
_Yatis_ and _Brahmacharins_ that have renounced cooking for themselves.
The houses of the good men can never be in want of grass (for seat),
space (for rest), water (to wash and assuage thirst), and fourthly,
sweet words. To the weary a bed,--to one fatigued with standing, a
seat,--to the thirsty, water,--and to the hungry, food should ever be
given. To a guest are due pleasant looks and a cheerful heart and sweet
words. The host, rising up, should advance towards the guest, offer him
a seat, and duly worship him. Even this is eternal morality. They that
perform not the _Agnihotra_,[2] do not wait upon bulls, nor cherish
their kinsmen and guests and friends and sons and wives and servants,
are consumed with sin for such neglect. None should cook his food for
himself alone and none should slay an animal without dedicating it to
the gods, the _pitris_, and guests. Nor should one eat of that food
which hath not been duly dedicated to the gods and _pitris_. By
scattering food on the earth, morning and evening, for (the behoof of)
dogs and _Chandalas_ and birds, should a person perform the _Viswedeva_
sacrifice.[3] He that eateth the _Vighasa_, is regarded as eating
ambrosia. What remaineth in a sacrifice after dedication to the gods and
the _pitris_ is regarded as ambrosia; and what remaineth after feeding
the guest is called _Vighasa_ and is equivalent to ambrosia itself.
Feeding a guest is equivalent to a sacrifice, and the pleasant looks the
host casteth upon the guest, the attention he devoteth to him, the sweet
words in which he addresseth him, the respect he payeth by following
him, and the food and drink with which he treateth him, are the five
_Dakshinas_[4] in that sacrifice. He who giveth without stint food to a
fatigued wayfarer never seen before, obtaineth merit that is great, and
he who leading a domestic life, followeth such practices, acquireth
religious merit that is said to be very great. O Brahmana, what is thy
opinion on this?'

    [1] This seems to be the obvious. There is a different reading
    however. For _Drie-cyate_--seen, some texts have
    _Sasyate_--applauded. Nilakantha imagines that the meaning is
    "As distribution (of food) amongst the various classes of beings
    like the gods, the _Pitris_, &c., is applauded &c., &c."

    [2] A form of sacrifice which consists in pouring oblations of
    clarified butter with prayers into a blazing fire. It is
    obligatory on Brahmanas and Kshatriyas, except those that accept
    certain vows of great austerity.

    [3] The Viswedeva sacrifice is the offer of food to all
    creatures of the earth (by scattering a portion).

    [4] A gift. It may be of various kinds. The fees paid to
    Brahmanas assisting at sacrifices and religious rites, such as
    offering oblations to the dead, are _Dakshinas_, as also gifts
    to Brahmanas on other occasions particularly when they are fed,
    it being to this day the custom never to feed a Brahmana without
    paying him a pecuniary fee. There can be no sacrifice, no
    religious rite, without _Dakshina_.

"Saunaka said, 'Alas, this world is full of contradictions! That which
shameth the good, gratifieth the wicked! Alas, moved by ignorance and
passion and slaves of their own senses, even fools perform many acts of
(apparent merit) to gratify in after-life their appetites! With eyes
open are these men led astray by their seducing senses, even as a
charioteer, who hath lost his senses, by restive and wicked steeds! When
any of the six senses findeth its particular object, the desire
springeth up in the heart to enjoy that particular object. And thus when
one's heart proceedeth to enjoy the objects of any particular sense a
wish is entertained which in its turn giveth birth to a resolve. And
finally, like unto an insect falling into a flame from love of light,
the man falleth into the fire of temptation, pierced by the shafts of
the object of enjoyment discharged by the desire constituting the seed
of the resolve! And thenceforth blinded by sensual pleasure which he
seeketh without stint, and steeped in dark ignorance and folly which he
mistaketh for a state of happiness, he knoweth not himself! And like
unto a wheel that is incessantly rolling, every creature, from ignorance
and deed and desire, falleth into various states in this world,
wandering from one birth to another, and rangeth the entire circle of
existences from a _Brahma_ to the point of a blade of grass, now in
water, now on land, and now against in the air!

"'This then is the career of those that are without knowledge. Listen
now to the course of the wise they that are intent on profitable virtue,
and are desirous of emancipation! The _Vedas_ enjoin act but _renounce_
(interest in) action. Therefore, shouldst thou act, renouncing
_Abhimana_,[5] performance of sacrifices, study (of the _Vedas_), gifts,
penance, truth (in both speech and act), forgiveness, subduing the
senses, and renunciation of desire,--these have been declared to be the
eight (cardinal) duties constituting the true path. Of these, the four
first pave the way to the world of the _pitris_. And these should be
practised without _Abhimana_. The four last are always observed by the
pious, to attain the heaven of the gods. And the pure in spirit should
ever follow these eight paths. Those who wish to subdue the world for
purpose of salvation, should ever act fully renouncing motives,
effectually subduing their senses, rigidly observing particular vows,
devotedly serving their preceptors, austerely regulating their fare,
diligently studying the _Vedas_, renouncing action as mean and
restraining their hearts. By renouncing desire and aversion the gods
have attained prosperity. It is by virtue of their wealth of yoga[6]
that the _Rudras_, and the _Sadhyas_, and the _Adityas_ and the _Vasus_,
and the twin _Aswins_, rule the creatures. Therefore, O son of Kunti,
like unto them, do thou, O Bharata, entirely refraining from action with
motive, strive to attain success in _yoga_ and by ascetic austerities.
Thou hast already achieved such success so far as thy debts to thy
ancestors, both male and female concerned, and that success also which
is derived from action (sacrifices). Do thou, for serving the regenerate
ones endeavour to attain success in penances. Those that are crowned
with ascetic success, can, by virtue of that success, do whatever they
list; do thou, therefore, practising asceticism realise all thy
wishes.'"

    [5] Reference to self, i.e. without the motive of bettering
    one's own self, or without any motive at all. (This contains the
    germ of the doctrine preached more elaborately in the _Bhagavad
    gita_.)

    [6] This _Yoga_ consists, in their case, of a combination of
    attributes by negation of the contrary ones, i.e. by
    renunciation of motives in all they do.


SECTION III

Vaisampayana said, "Yudhishthira the son of Kunti, thus addressed by
Saunaka, approached his priest and in the midst of his brothers said,
'The Brahmanas versed in the _Vedas_ are following me who am departing
for the forest. Afflicted with many calamities I am unable to support
them. I cannot abandon them, nor have I the power to offer them
sustenance: Tell me, O holy one, what should be done by me in such a
pass.'"

Vaisampayana said, "After reflecting for a moment seeking to find out
the (proper) course by his _yoga_ powers, Dhaumya, that foremost of all
virtuous men, addressed Yudhishthira, in these words, 'In days of old,
all living beings that had been created were sorely afflicted with
hunger. And like a father (unto all of them), _Savita_ (the sun) took
compassion upon them. And going first into the northern declension, the
sun drew up water by his rays, and coming back to the southern
declension, stayed over the earth, with his heat centered in himself.
And while the sun so stayed over the earth, the lord of the vegetable
world (the moon), converting the effects of the solar heat (vapours)
into clouds and pouring them down in the shape of water, caused plants
to spring up. Thus it is the sun himself, who, drenched by the lunar
influence, is transformed, upon the sprouting of seeds, into holy
vegetable furnished with the six tastes. And it is these which
constitute the food of all creatures upon the earth. Thus the food that
supporteth the lives of creatures is instinct with solar energy, and the
sun is, therefore, the father of all creatures. Do thou, hence, O
Yudhishthira, take refuge even in him. All illustrious monarchs of pure
descent and deeds are known to have delivered their people by practising
high asceticism. The great Karttavirya, and Vainya and Nahusha, had all,
by virtue of ascetic meditation preceded by vows, delivered their people
from heavy afflictions. Therefore, O virtuous one, as thou art purified
by the acts do thou likewise, entering upon a file of austerities. O
Bharata, virtuously support the regenerate ones.'"

Janamejaya said, "How did that bull among the Kurus, king Yudhishthira,
for the sake of the Brahmanas adore the sun of wonderful appearance?"

Vaisampayana said, "Listen attentively, O king, purifying thyself and
withdrawing thy mind from every other thing. And, O king of kings,
appoint thou a time. I will tell thee everything in detail, And, O
illustrious one, listen to the one hundred and eight names (of the sun)
as they were disclosed of old by Dhaumya to the high-souled son of
Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka,
Savitri, Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara,
Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra,
Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara,
Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni,
Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga,
Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala,
Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha,
Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana,
Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu,
Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka,
Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha,
Jaya, Visata, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana,
Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha,
Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara,
Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha,
Characharatman, Sukhsmatman, the merciful Maitreya. These are the
hundred and eight names of Surya of immeasurable energy, as told by the
self-create (Brahma). For the acquisition of prosperity, I bow down to
thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of
the gods and the _Pitris_ and the Yakshas, and who is adored by Asuras,
Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn
at sunrise, obtaineth wife and offspring and riches and the memory of
his former existence, and by reciting this hymn a person attaineth
patience and memory. Let a man concentrating his mind, recite this hymn.
By doing so, he shall be proof against grief and forest-fire and ocean
and every object of desire shall be his.'"

Vaisampayana continued, "Having heard from Dhaumya these words suitable
to the occasion, Yudhishthira the just, with heart concentrated within
itself and purifying it duly, became engaged in austere meditation,
moved by the desire of supporting the Brahmanas. And worshipping the
maker of day with offerings of flowers and other articles, the king
performed his ablutions. And standing in the stream, he turned his face
towards the god of day. And touching the water of the Ganges the
virtuous Yudhishthira with senses under complete control and depending
upon air alone for his sustenance, stood there with rapt soul engaged in
_pranayama_.[7] And having purified himself and restrained his speech,
he began to sing the hymn of praise (to the sun).

"Yudhishthira said, 'Thou art, O sun, the eye of the universe. Thou art
the soul of all corporeal existences. Thou art the origin of all things.
Thou art the embodiment of the acts of all religious men. Thou art the
refuge of those versed in the _Sankhya_ philosophy (the mysteries of the
soul), and thou art the support of the _Yogins_. Thou art a door
unfastened with bolts. Thou art the refuge of those wishing for
emancipation. Thou sustainest and discoverest the world, and sanctifiest
and supportest it from pure compassion. Brahmanas versed in the _Vedas_
appearing before thee, adore thee in due time, reciting the hymns from
the respective branches (of the _Vedas_) they refer. Thou art the adored
of the _Rishis_. The _Siddhas_, and the _Charanas_ and the _Gandharvas_
and the _Yakshas_, and the _Guhyakas_, and the _Nagas_, desirous of
obtaining boons follow thy car coursing through the skies. The
thirty-three gods[8] with Upendra (Vishnu) and Mahendra, and the order
of Vaimanikas[9] have attained success by worshipping thee. By offering
thee garlands of the celestial _Mandaras_[10] the best of the
_Vidyadharas_ have obtained all their desires. The _Guhyas_ and the
seven orders of the _Pitris_--both divine and human--have attained
superiority by adoring thee alone. The _Vasus_, the _Manilas_, and the
_Rudras_, the _Sadhyas_, the _Marichipas_, the _Valikhilyas_, and the
_Siddhas_, have attained pre-eminence by bowing down unto thee. There is
nothing that I know in the entire seven worlds, including that of Brahma
which is beyond thee. There are other beings both great and endued with
energy; but none of them hath thy lustre and energy. All light is in
thee, indeed, thou art the lord of all light. In thee are the (five)
elements and all intelligence, and knowledge and asceticism and the
ascetic properties.[11] The discus by which the wielder of the
_Saranga_[12] humbleth the pride of Asuras and which is furnished with a
beautiful nave, was forged by Viswakarman with thy energy. In summer
thou drawest, by thy rays, moisture from all corporeal existences and
plants and liquid substances, and pourest it down in the rainy season.
Thy rays warm and scorch, and becoming as clouds roar and flash with
lightning and pour down showers when the season cometh. Neither fire nor
shelter, nor woolen cloths give greater comfort to one suffering from
chilling blasts than thy rays. Thou illuminest by thy rays the whole
Earth with her thirteen islands. Thou alone are engaged in the welfare
of the three worlds. If thou dost not rise, the universe becometh blind
and the learned cannot employ themselves in the attainment of virtue,
wealth and profit. It is through thy grace that the (three) orders of
Brahmanas, Kshatriyas and Vaisyas are able to perform their various
duties and sacrifices.[13] Those versed in chronology say that thou art
the beginning and thou the end of a day of Brahma, which consisteth of a
full thousand _Yugas_. Thou art the lord of Manus and of the sons of the
Manus, of the universe and of man, of the _Manwantaras_, and their
lords. When the time of universal dissolution cometh, the fire
_Samvartaka_ born of thy wrath consumeth the three worlds and existeth
alone. And clouds of various hues begotten of thy rays, accompanied by
the elephant Airavata and the thunderbolt, bring about the appointed
deluges. And dividing thyself into twelve parts and becoming as many
suns, thou drinkest up the ocean once more with thy rays. Thou art
called Indra, thou art Vishnu, thou art Brahma, thou art Prajapati. Thou
art fire and thou art the subtle mind. And thou art lord and the eternal
_Brahma_. Thou art _Hansa_, thou art _Savitri_, thou art _Bhanu_,
_Ansumalin_, and _Vrishakapi_. Thou art _Vivaswan, Mihira, Pusha, Mitra_,
and _Dharma_. Thou art thousand-rayed, thou art _Aditya_, and _Tapana_,
and the lord of rays. Thou art _Martanda_, and _Arka_, and _Ravi_, and
_Surya_ and _Saranya_ and maker of day, and _Divakara_ and
_Suptasaspti_, and _Dhumakeshin_ and _Virochana_. Thou art spoken of as
swift of speed and the destroyer of darkness, and the possessor of
yellow steeds. He that reverentially adoreth thee on the sixth or the
seventh lunar day with humility and tranquillity of mind, obtaineth the
grace of Lakshmi. They that with undivided attention adore and worship
thee, are delivered from all dangers, agonies, and afflictions. And they
that hold that thou art everywhere (being the soul of all things) living
long, freed from sin and enjoying an immunity from all diseases. O lord
of all food, it behoveth thee to grant food in abundance unto me who am
desirous of food even for entertaining all my guests with reverence. I
bow also to all those followers of thine that have taken refuge at thy
feet--_Mathara_ and _Aruna_ and _Danda_ and others, including _Asani_
and _Kshuva_ and the others. And I bow also to the celestial mothers of
all creatures, _viz_., Kshuva and _Maitri_ and the others of the class.
O, let them deliver me their supplicant.'"

    [7] A form of _Yoga_ that is said to consist in the mingling of
    some of the air supposed to exist in every animal body. These
    airs are five: _Prana, Apana, Samana, Udana_, and _Vyana_.

    [8] The 8 _Vasus_, the 11 _Rudras_, the 12 _Adityas_,
   _Prajapati_, and _Vashatkara_.

    [9] An order of celestials.

    [10] Celestial flowers of much fragrance.

    [11] The ascetic properties are _Anima_, _Laghima_, etc.

    [12] The bow of Vishnu, as that of Siva is called _Pinaka_.

    [13] The words of the text are _Adhana_, _Pashubandha_, _Ishti
    Mantra_, _Yajana_ and _Tapa-kriya_.

Vaisampayana said, "Thus, O great king, was the sun that purifier of the
world, adored (by Yudhishthira). And pleased with the hymn, the maker of
day, self-luminous, and blazing like fire showed himself to the son of
Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I
shall provide thee with food for five and seven years together. And, O
king, accept this copper-vessel which I give unto thee. And, O thou of
excellent vows, as long as Panchali will hold this vessel, without
partaking of its contents fruits and roots and meat and vegetables
cooked in thy kitchen, these four kinds of food shall from this day be
inexhaustible. And, on the fourteenth year from this, thou shall regain
thy kingdom.'"

Vaisampayana continued, "Having said this, the god vanished away. He
that, with the desire of obtaining a boon, reciteth this hymn
concentrating his mind with ascetic abstraction, obtaineth it from the
sun, however difficult of acquisition it may be that he asketh for. And
the person, male or female, that reciteth or heareth this hymn day after
day, if he or she desireth for a son, obtaineth one, and if riches,
obtaineth them, and if learning acquireth that too. And the person male
or female, that reciteth this hymn every day in the two twilights, if
overtaken by danger, is delivered from it, and if bound, is freed from
the bonds. Brahma himself had communicated this hymn to the illustrious
Sakra, and from Sakra was it obtained by Narada and from Narada, by
Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his
wishes. And it is by virtue of this hymn that one may always obtain
victory in war, and acquire immense wealth also. And it leadeth the
reciter from all sins, to the solar region."

Vaisampayana continued, "Having obtained the boon, the virtuous son of
Kunti, rising from the water, took hold of Dhaumya's feet and then
embraced his brother's. And, O exalted one, wending then with Draupadi
to the kitchen, and adored by her duly, the son of Pandu set himself to
cook (their day's) food. And the clean food, however little, that was
dressed, furnished with the four tastes, increased and became
inexhaustible. And with it Yudhishthira began to feed the regenerate
ones. And after the Brahmanas had been fed, and his younger brothers
also, Yudhishthira himself ate of the food that remained, and which is
called _Vighasa_. And after Yudhishthira had eaten, the daughter of
Prishata took what remained. And after she had taken her meal, the day's
food became exhausted.

"And having thus obtained the boon from the maker of day, the son of
Pandu, himself as resplendent as that celestial, began to entertain the
Brahmanas agreeably to their wishes. And obedient to their priest, the
sons of Pritha, on auspicious lunar days and constellations and
conjunctions, performed sacrifices according to the ordinance, the
scriptures, and the _Mantras_. After the sacrifices, the sons of Pandu,
blessed by the auspicious rites performed by Dhaumya and accompanied by
him, and surrounded also by the Brahmanas set out for the woods of
_Kamyaka_."


SECTION IV

Vaisampayana said,--"After the Pandavas had gone to the forest,
Dhritarashtra the son of Amvika, whose knowledge was his eye,[14] became
exceedingly sorrowful. And seated at his ease the king addressed these
words to the virtuous Vidura of profound intelligence, 'Thy
understanding is as clear as that of Bhargava.[15] Thou knowest also all
the subtleties of morality, and thou lookest on all the Kauravas with an
equal eye. O, tell me what is proper for me and them. O Vidura, things
having thus taken their course, what should we do now? How may I secure
the goodwill of the citizens so that they may not destroy us to the
roots? O, tell us all, since thou art conversant with every excellent
expedient.'

    [14] Dhritarashtra being blind is described as _Pragnachakshu,
    i.e._ having knowledge for his eye. It may also mean. "Of the
    prophetic eye."

    [15] The great preceptor of the Asuras, _viz., Sukra_,
    possessing the highest intelligence as evidenced by his various
    works on all manner of subjects particularly, the _Sukra-niti_.

"Vidura said, 'The three-fold purposes, O king (_viz_., profit,
pleasure, and salvation), have their foundations in virtue, and the
sages say that a kingdom also standeth on virtue as its basis.
Therefore, O monarch, according to the best of thy power, cherish thou
virtuously thy own sons and those of Pandu. That virtue had been
beguiled by wicked souls with Suvala's son at their head, when thy sons
invited the righteous Yudhishthira and defeated him in the match at
dice. O king, of this deed of utter iniquity I behold this expiation
whereby, O chief of the Kurus, thy son, freed from sin, may win back his
position among good men. Let the sons of Pandu, obtain that which was
given unto them by thee. For, verily, even this is the highest morality
that a king should remain content with his own, and never covet
another's possessions. Thy good name then would not suffer nor would
family dissensions ensue, nor unrighteousness be thine. This then is thy
prime duty now,--to gratify the Pandavas and disgrace Sakuni. If thou
wishest to restore to thy sons the good fortune they have lost, then, O
king, do thou speedily adopt this line of conduct. If thou dost not act
so, the Kurus will surely meet with destruction, for neither Bhimasena
nor Arjuna, if angry, will leave any of their foes unslain. What is
there in the world which is unattainable to those who cannot among their
warriors _Savyasachin_ skilled in arms; who have the Gandiva, the most
powerful of all weapons in the world, for their bow; and who have
amongst them the mighty Bhima also as a warrior? Formerly, as soon as
thy son was born, I told thee,--_Forsake thou this inauspicious child of
thine. Herein lieth the good of thy race._--But thou didst not then act
accordingly. Nor also, O king, have I pointed out to thee the way of thy
welfare. If thou doest as I have counselled, thou shalt not have to
repent afterwards. If thy son consent to reign in peace jointly with the
sons of Pandu, passing thy days in joy thou shalt not have to repent.
Should it be otherwise, abandon thou thy child for thy own happiness.
Putting Duryodhana aside, do thou install the son of Pandu in the
sovereignty, and let, O king, Ajatasatru, free from passion, rule the
earth virtuously. All the kings of the earth, then, like Vaisyas, will,
without delay, pay homage unto us. And, O king, let Duryodhana and
Sakuni and Karna with alacrity wait upon the Pandavas. And let
Dussasana, in open court, ask forgiveness of Bhimasena and of the
daughter of Drupada also. And do thou pacify Yudhishthira by placing him
on the throne with every mark of respect. Asked by thee, what else can I
counsel thee to do? By doing this, O monarch, thou wouldst do what was
proper.'

"Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in
this assembly, with reference to the Pandavas and myself, are for their
good but not for ours. My mind doth not approve them. How hast thou
settled all this in thy mind now? When thou hast spoken all this on
behalf of the Pandavas, I perceive that thou art not friendly to me. How
can I abandon my son for the sake of the sons of Pandu? Doubtless they
are my sons, but Duryodhana is sprung from my body. Who then, speaking
with impartiality, will ever counsel me to renounce my own body for the
sake of others? O Vidura, all that thou sayest is crooked, although I
hold thee in high esteem. Stay or go as thou likest. However much may
she be humoured, an unchaste will forsaketh her husband.'"

Vaisampayana said, "O king, saying this Dhritarashtra rose suddenly and
went into the inner apartments. And Vidura, saying 'This race is doomed'
went away to where the sons of Pritha were."


SECTION V

Vaisampayana said, "Desirous of living in the forest, those bulls of the
Bharata race, the Pandavas, with their followers, setting out from the
banks of the Ganges went to the field of Kurukshetra. And performing
their ablutions in the Saraswati, the Drisadwati and the Yamuna, they
went from one forest to another, travelling in an westernly direction.
And at length they saw before them the woods, Kamyaka, the favourite
haunt of _Munis_, situated by a level and wild plain on the banks of the
Saraswati. And in those woods, O Bharata, abounding in birds and deer,
those heroes began to dwell, entertained and comforted by the Munis. And
Vidura always longing to see the Pandavas, went in a single car to the
Kamyaka woods abounding in every good thing. And arriving at Kamyaka on
a car drawn by swift steeds, he saw Yudhishthira the just, sitting with
Draupadi at a retired spot, surrounded by his brothers and the
Brahmanas. And seeing Vidura approach from a distance with swift steps,
the virtuous king addressed brother Bhimasena, saying, 'With what
message doth Kshatta come to us? Doth he come hither, despatched by
Sakuni, to invite us again to a game of dice? Doth the little-minded
Sakuni intend to win again our weapons at dice? O Bhimasena, challenged
by any one addressing me,--Come, I am unable to stay. And if our
possession of the _Gandiva_ becomes doubtful, will not the acquisition
of our kingdom also be so.'"

Vaisampayana said, "O king, the Pandavas then rose up and welcomed
Vidura. And received by them, that descendant of the Ajamida line
(Vidura) sat in their midst and made the usual enquiries. And after
Vidura had rested awhile, those bulls among men asked him the reason of
his coming. And Vidura began to relate unto them in detail everything
connected with the bearing of Dhritarashtra the son of Amvika.

"Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant,
before him and honouring me duly said, "Things have fared thus. Now, do
thou tell me what is good for the Pandavas as well as for me." I pointed
out what was beneficial to both the Kauravas and Dhritarashtra. But what
I said was not relished by him, nor could I hit upon any other course.
What I advised was, O Pandavas, highly beneficial, but the son of Amvika
heeded me not. Even as medicine recommendeth itself not to one that is
ill, so my words failed to please the king. And, O thou without a foe,
as all unchaste wile in the family of a man of pure descent cannot be
brought back to the path of virtue, so I failed to bring Dhritarashtra
back. Indeed, as a young damsel doth not like a husband of three score,
even so Dhritarashtra did not like my words. Surely, destruction will
overtake the Kuru race, surely Dhritarashtra will never acquire good
fortune. For, as water dropped on a lotus-leaf doth not remain there, my
counsels will fail to produce any effect to Dhritarashtra. The incensed
Dhritarashira told me, O Bharata, go thou thither where thou likest.
Never more shall I seek thy aid in ruling the earth or my capital,--O
best of monarchs, forsaken by king Dhritarashtra, I come to thee for
tendering good counsel. What I had said in the open court, I will now
repeat unto thee. Listen, and bear my words in mind,--that wise man who
bearing all the gross wrong heaped upon him by his enemies, patiently
bideth his time, and multiplieth his resources even as men by degrees
turn a small fire into a large one, ruleth alone this entire earth. He
that (in prosperity) enjoyeth his substance with his adherents findeth
in them sharers of his adversity,--this is the best means of securing
adherents, and it is said that he that hath adherents, winneth the
sovereignty of the world! And, O Pandava, dividing thy prosperity with
thy adherents, behave truthfully towards them, and converse with them
agreeably! Share also your food with them! And never boast thyself in
their presence! This behaviour increaseth the prosperity of kings!'

"Yudhishthira said, 'Having recourse to such high intelligence,
undisturbed by passion, I will do as thou counsellest! And whatever else
thou mayst counsel in respect of time and place, I will carefully follow
entirely.'"


SECTION VI

Vaisampayana said, "O king, after Vidura had gone to the abode of the
Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his
action. And thinking of the great intelligence of Vidura in matters
connected with both war and peace, and also of the aggrandisement of the
Pandavas in the future, Dhritarashtra, pained at the recollection of
Vidura, having approached the door of the hall of state fell down
senseless in the presence of the monarchs (in waiting). And regaining
consciousness, the king rose from the ground and thus addressed Sanjaya
standing by, 'My brother and friend is even like the god of justice
himself! Recollecting him today, my heart burneth in grief! Go, bring
unto me without delay my brother well-versed in morality!' Saying this,
the monarch wept bitterly. And burning in repentance, and overwhelmed
with sorrow at the recollection of Vidura, the king, from brotherly
affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and
ascertain whether my brother, expelled by my wretched self through
anger, liveth still! That wise brother of mine of immeasurable
intelligence hath never been guilty of even the slightest transgression,
but, on the other hand, he it is who hath come by grievous wrong at my
hands! Seek him, O wise one, and bring him hither; else, O Sanjaya, I
will lay down my life!'"

Vaisampayana continued, "Hearing these words of the king, Sanjaya
expressed his approbation, and saying 'So be it,' went in the direction
of the Kamyaka woods. And arriving without loss of time at the forest
where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin,
seated with Vidura, in the midst of Brahmanas by thousands and guarded
by his brothers, even like Purandara in the midst of the celestials! And
approaching Yudhishthira, Sanjaya worshipped him duly and was received
with due respect by Bhima and Arjuna and the twins. And Yudhishthira
made the usual enquiries about his welfare and when he had been seated
at his ease, he disclosed the reason of his visit, in these words, 'King
Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee!
Returning unto him without loss of time, do thou revive the king! And, O
thou best of men, with the permission of these Kuru princes--these
foremost of men--it behoveth thee, at the command of that lion among
kings, to return unto him!'"

Vaisampayana continued, "Thus addressed by Sanjaya, the intelligent
Vidura, ever attached to his relatives, with the permission of
Yudhishthira returned to the city named after the elephant. And after he
had approached the king, Dhritarashtra of great energy, the son of
Amvika, addressed him, saying, 'From my good luck alone, O Vidura, thou,
O sinless one, of conversant with morality, hast come here remembering
me! And, O thou bull of the Bharata race, in thy absence I was beholding
myself, sleepless through the day and the night, as one that hath been
lost on earth!' And the king then took Vidura on his lap and smelt his
head, and said, 'Forgive me, O sinless one, the words in which thou wert
addressed by me!' And Vidura said, 'O king, I have forgiven thee. Thou
art my superior, worthy of the highest reverence! Here am I, having come
back, eagerly wishing to behold thee! All virtuous men, O tiger among
men, are (instinctively) partial towards those that are distressed!
This, O king, is scarcely the result of deliberation! (My partiality to
the Pandavas proceedeth from this cause)! O Bharata, thy sons are as
dear to me as the sons of Pandu, but as the latter are now in distress,
my heart yearneth after them!'"

Vaisampayana continued, "And addressing each other thus in apologetic
speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt
themselves greatly happy!"


SECTION VII

Vaisampayana said, "Hearing that Vidura had returned, and that the king
had consoled him, the evil-minded son of Dhritarashtra began to burn in
grief. His understanding clouded by ignorance, he summoned the son of
Suvala, and Karna and Dussasana, and addressed them saying, 'The learned
Vidura, the minister of the wise Dhritarashtra, hath returned! The
friend of the sons of Pandu, he is ever engaged in doing what is
beneficial to them. So long as this Vidura doth not succeed in inducing
the king to bring them back, do ye all think of what may benefit me! If
ever I behold the sons of Pritha return to the city, I shall again be
emaciated by renouncing food and drink, even though there be no obstacle
in my path! And I shall either take poison or hang myself, either enter
the pyre or kill myself with my own weapons. But I shall never be able
to behold the sons of Pandu in prosperity!'

"Sakuni said, 'O king, O lord of the earth, what folly hath taken
possession of thee! The Pandavas have gone to the forest, having given a
particular pledge, so that what thou apprehendest can never take place!
O bull of the Bharata race, the Pandavas ever abide by the truth. They
will never, therefore, accept the words of thy father! If however,
accepting the commands of the king, they come back to the capital,
violating their vow, even this would be our conduct, viz., assuming, an
aspect of neutrality, and in apparent obedience to the will of the
monarch, we will closely watch the Pandavas, keeping our counsels!'

"Dussasana said, 'O uncle of great intelligence, it is even as thou
sayest! The words of wisdom thou utterest always recommend themselves to
me!' Karna said, 'O Duryodhana, all of us seek to accomplish thy will
and, O king, I see that unanimity at present prevaileth among us! The
sons of Pandu, with passions under complete control, will never return
without passing away the promised period. If, however, they do return
from failing sense, do thou defeat them again at dice.'"

Vaisampayana said, "Thus addressed by Karna, king Duryodhana with
cheerless heart, averted his face from his counsellors. Marking all
this, Karna expanding his beautiful eyes, and vehemently gesticulating
in anger, haughtily addressed Duryodhana and Dussasana and Suvala's son
saying, 'Ye princes, know ye my opinion! We are all servants of the king
(Duryodhana) waiting upon him with joined palms! We should, therefore,
do what is agreeable to him! But we are not always able to seek his
welfare with promptness and activity (owing to our dependence on
Dhritarashtra)! But let us now, encased in mail and armed with our
weapons, mount our cars and go in a body to slay the Pandavas now living
in the forest! After the Pandavas have been quieted and after they have
gone on the unknown journey, both ourselves and the sons of
Dhritarashtra will find peace! As long as they are in distress, as long
as they are in sorrow, as long as they are destitute of help, so long
are we a match for them! This is my mind!'

"Hearing those words of the charioteer's son, they repeatedly applauded
him, and at last exclaimed, 'Very well!' And saying this each of them
mounted his car, and sanguine of success, they rushed in a body to slay
the sons of Pandu. And knowing by his spiritual vision that they had
gone out, the master Krishna-Dwaipayana of pure soul came upon them, and
commanded them to desist. And sending them away, the holy one,
worshipped by all the worlds, quickly appeared before the king whose
intelligence served the purposes of eye-sight, and who was then seated
(at his ease). And the holy one addressed the monarch thus."


SECTION VIII

"Vyasa said, 'O wise Dhritarashtra, hear what I say! I will tell thee
that which is for the great good of all the Kauravas! O thou of mighty
arms, it hath not pleased me that the Pandavas have gone to the forest
dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on
the expiration of the thirteenth year, recollecting all their woes, they
may shower death-dealing weapons, even like virulent poison, upon the
Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with
ire, seek to slay the sons of Pandu for the sake of their kingdom? Let
the fool be restrained; let thy son remain quiet! In attempting to slay
the Pandavas in exile, he will only lose his own life. Thou art as
honest as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona.
O thou of great wisdom, dissension with one's own kin are forbidden,
sinful and reprehensible! Therefore, O king, it behoveth thee to desist
from such acts! And, O Bharata, Duryodhana looketh with such jealousy
towards the Pandavas that great harm would be the consequence, if thou
didst not interfere. Or let this wicked son of thine, O monarch, alone
and unaccompanied, himself go to the forest and live with the sons of
Pandu. For then, if the Pandavas, from association, feel an attachment
for Duryodhana, then, O king of men, good fortune may be thine. (This,
however, may not be)! For it hath been heard that one's congenital
nature leaveth him not till death. But what do Bhishma and Drona and
Vidura think? What also dost thou think? That which is beneficial should
be done while there is time, else thy purposes will be unrealised.'"


SECTION IX

"Dhritarashtra said, 'O holy one, I did not like this business of
gambling, but, O Muni, I think, I was made to consent to it drawn by
fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this
game at dice. No doubt, it was begot of folly. And, O thou who
delightest in the observance of vows, O illustrious one, knowing
everything yet influenced by paternal affection, I am unable to cast off
my senseless son, Duryodhana!'

"Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true!
We know it well that a son is the best of all things and that there is
nothing that is so good as a son. Instructed by the tears of Suravi,
Indra came to know that the son surpasseth in worth other valuable
possessions. O monarch, I will, in this connection, relate to thee that
excellent and best of stories, the conversation between Indra and
Suravi. In days of yore, Suravi, the mother of cows was once weeping in
the celestial regions. O child, Indra took compassion upon her, and
asked her, saying, "O auspicious one! why dost thou weep? Is everything
well with the celestials? Hath any misfortune, ever so little, befallen
the world of men or serpents?" Suravi replied, "No evil hath befallen
thee that I perceive. But I am aggrieved on account of my son, and it is
therefore, O Kausika, that I weep! See, O chief of the celestials,
yonder cruel husbandman is belabouring my weak son with the wooden
stick, and oppressing him with the (weight of the) plough, in
consequence of which my child agitated with agony is falling upon the
ground and is at the point of death. At sight of this, O lord of the
celestials, I am filled with compassion, and my mind is agitated! The
one that is the stronger of the pair is bearing his burthen of greater
weight (with ease), but, O Vasava, the other is lean, and weak and is a
mass of veins and arteries! He beareth his burthen with difficulty! And
it is for him that I grieve. See, O Vasava, sore inflicted with the
whip, and harassed exceedingly, he is unable to bear his burthen. And it
is for him that, moved by grief, I weep in heaviness of heart and these
tears of compassion trickle down my eyes!"

"'Sakra said, "O fair one, when thousands of thy son are (daily)
oppressed, why dost thou grieve for one under infliction?" Suravi
replied. "Although I have a thousand offspring, yet my affections flow
equally towards all! But, O Sakra, I feel greater compassion for one
that is weak and innocent!"

"Vyasa continued, 'Then Indra having heard these words of Suravi, was
much surprised, and O thou of the Kuru race, he became convinced that a
son is dearer than one's life! And the illustrious chastiser of Paka
thereupon suddenly poured there a thick shower and caused obstruction to
the husbandman's work. And as Suravi said, thy affections, O king,
equally flow towards all thy sons. Let them be greater towards those
that are weak! And as my son Pandu is to me, so art thou, O son, and so
also Vidura of profound wisdom! It is out of affection that I tell you
all this! O Bharata, thou art possessed of a hundred and one sons, but
Pandu hath only five. And they are in a bad plight and passing _their_
days in sorrow. _How may they save their lives, how may they thrive_
such thoughts regarding the distressed sons of Pritha continually
agitate my soul! O king of the earth, if thou desirest all the Kauravas
to live, let thy son Duryodhana make peace with the Pandavas!'"


SECTION X

"Dhritarashtra said, 'O Muni of profound wisdom, it is even as thou
sayest! I know it well as do all these kings! Indeed, what thou
considerest to be beneficial for the Kurus was pointed out to me, O
Muni, by Vidura and Bhishma and Drona. And, if I deserve thy favour, and
if thou hast kindness for the Kurus, do thou exhort my wicked son
Duryodhana!'

"Vyasa said, 'O king, after having seen the Pandava brothers, here
cometh the holy Rishi Maitreya, with the desire of seeing us. That
mighty Rishi, O king, will admonish thy son for the welfare of this
race. And, O Kauravya, what he adviseth must be followed undoubtingly,
for if what he recommendeth is not done, the sage will curse thy son in
anger.'"

Vaisampayana continued, "Saying this, Vyasa departed, and Maitreya made
his appearance. And the king with his son respectfully received that
way-worn chief of Munis, with offerings of the Arghya and other rites.
And king Dhritarashtra, the son of Amvika, in words of respect thus
addressed the sage, 'O holy one, hath journey from the _Kuru-jangala_
been a pleasant one? Are those heroes, the five Pandavas living happily?
Do those bulls of the Kuru race intend to stay out their time? Will the
brotherly affection of the Kauravas ever be impaired?'

"Maitreya said, 'Setting out on a pilgrimage to the different shrines, I
arrived at _Kuru-jangala_, and there I unexpectedly saw Yudhishthira the
just in the woods of Kamyaka. And, O exalted one, many Munis had come
there to behold the high-souled Yudhishthira, dwelling in an ascetic
asylum, clad in deer-skin and wearing matted locks. It was there, O king
of kings, that I heard of the grave error committed by thy sons and the
calamity and terrible danger arisen from dice that had overtaken them.
Therefore, it is that I have come to thee, for the good of the Kauravas,
since, O exalted one, my affection is great for thee and I am delighted
with thee! O king, it is not fit that thy sons should on any account
quarrel with one another, thyself and Bhishma living. Thou art, O king,
the stake at which bulls are tied (in treading corn), and thou art
competent to punish and reward! Why dost thou overlook then this great
evil that is about to overtake all? And, O descendant of the Kurus, for
those wrongs that have been perpetrated in thy court, which are even
like the acts of wretched outcasts, thou art not well-thought amongst
the ascetics!'"

Vaisampayana continued, "Then turning to the wrathful prince Duryodhana,
the illustrious Rishi Maitreya addressed him in these soft words, 'O
mighty-armed Duryodhana, O best of all eloquent men, O illustrious one,
give heed unto the words I utter for thy good! O king, seek not to
quarrel with the Pandavas! And, O bull among men, compass thou thy own
good as also of the Pandavas, of the Kurus and of the world! All those
tigers among men are heroes of high prowess in war, gifted with the
strength of ten thousand elephants, with bodies hard as the thunderbolt,
holding fast by their promises, and proud of their manliness! They have
slain the enemies of the celestials--those Rakshasas capable of assuming
any form at will, such as were headed by Hidimva and Kirmira! When those
high-souled ones went from hence that Rakshasa of fierce soul obstructed
their nocturnal path even like an immoveable hill. And even as a tiger
slayeth a little deer, Bhima, that foremost of all endued with strength,
and ever delighted in fight, slew that monster. Consider also, O king,
how while out on his campaign of conquest, Bhima slew in battle that
mighty warrior, Jarasandha, possessing the strength of ten thousand
elephants. Related to Vasudeva and having the sons of king Drupada as
their brothers-in-law, who that is subject to decrepitude and death
would undertake to cope with them in battle? O bull of the Bharata race,
let there be peace between thee and Pandavas! Follow thou my counsels
and surrender not thyself to anger!'

"O king, thus admonished by Maitreya, Duryodhana began to slap his thigh
resembling the trunk of the elephant, and smilingly began to scratch the
ground with his foot. And the wicked wretch spake not a word, but hung
down his head. And, O monarch, beholding Duryodhana thus offer him a
slight by scratching the earth silently, Maitreya became angry. And, as
if commissioned by fate, Maitreya, the best of Munis, overwhelmed by
wrath, set his mind upon cursing Duryodhana! And then, with eyes red in
anger, Maitreya, touching water, cursed the evil-minded son of
Dhritarashtra, saying, 'Since, slighting me thou declinest to act
according to my words, thou shalt speedily reap the fruit of this thy
insolence! In the great war which shall spring out of the wrongs
perpetrated by thee, the mighty Bhima shall smash that thigh of thine
with a stroke of his mace!'

"When the Muni had spoken so, king Dhritarashtra began to pacify the
sage, in order that what he had said might not happen. But Maitreya
said, 'O king, if thy son concludeth peace with the Pandavas, this curse
of mine, O child, will not take effect, otherwise it must be as I have
said!'"

Vaisampayana said, "Desirous of ascertaining the might of Bhima, that
foremost of kings, the father of Duryodhana, then asked Maitreya,
saying, 'How was Kirmira slain by Bhima?'

"Maitreya said, 'I shall not speak again unto thee, O king, for my words
are not regarded by thy son. After I have gone away, Vidura will relate
everything unto thee!' And saying this, Maitreya went away to the place
whence he had come. And Duryodhana also went out perturbed at the
tidings of Kirmira's death (at the hand of Bhima)."


SECTION XI

(Kirmirabadha Parva)

"Dhritarashtra said, 'O Kshatta, I am desirous to hear of the
destruction of Kirmira! Do thou tell me how the encounter took place
between the Rakshasa and Bhimasena!'

"Vidura said, 'Listen to the story of that feat of Bhimasena of
superhuman achievements! I have often heard of it in course of my
conversation with the Pandavas (while I was with them). O foremost of
kings, defeated at dice the Pandavas departed from hence and travelling
for three days and nights they at length reached those woods that go by
the name of Kamyaka. O king, just after the dreadful hour of midnight
when all nature is asleep, when man-eating Rakshasas of terrible deeds
begin to wander, the ascetics and the cowherds and other rangers of the
forest used to shun the woods of Kamyaka and fly to a distance from fear
of cannibals. And, O Bharata, as the Pandavas were at this hour entering
those woods a fearful Rakshasa of flaming eyes appeared before them with
a lighted brand, obstructing their path. And with outstretched arms and
terrible face, he stood obstructing the way on which those perpetuators
of the Kuru race were proceeding. With eight teeth standing out, with
eyes of coppery hue, and with the hair of his head blazing and standing
erect, the fiend looked like a mass of clouds reflecting the rays of the
sun or mingled with lightning flashes and graced with flocks of cranes
underneath on their wings. And uttering frightful yells and roaring like
a mass of clouds charged with rain, the fiend began to spread the
illusion proper to his species. Hearing that terrible roar, birds along
with other creatures that live on land or in water, began to drop down
in all directions, uttering cries of fear. And in consequence of the
deer and the leopards and the buffaloes and the bears flying about in
all directions, it seemed as if the forest itself was in motion. And
swayed by the wind raised by the sighs of the Rakshasa, creepers growing
at a great distance seemed to embrace the trees with their arms of
coppery leaves. And at that moment, a violent wind began to blow, and
the sky became darkened with the dust that covered it. And as grief is
the greatest enemy of the object of the five senses, even so appeared
before the Pandavas that unknown foe of theirs. And beholding the
Pandavas from a distance clad in black deer-skins, the Rakshasa
obstructed their passage through the forest even like the _Mainaka_
mountain. And at the sight of him never seen before the lotus-eyed
Krishna, agitated with fear, closed her eyes. And she whose braids had
been dishevelled by the hand of Dussasana, stationed in the midst of the
five Pandavas, looked like a stream chafing amid five hills. And seeing
her overwhelmed with fear the five Pandavas supported her as the five
senses influenced by desire adhere to the pleasures relating to their
objects. And Dhaumya of great (ascetic) energy, in the presence of the
sons of Pandu, destroyed the fearful illusion that had been spread by
the Rakshasa, by applying various _mantras_, calculated to destroy the
Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of
crooked ways, capable of assuming any form at will, expanded his eyes in
wrath and seemed like death himself. Then king Yudhishthira, endued with
great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell
us what we should do for thee.' The Rakshasa thus addressed, answered
Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated
Kirmira. I live at ease in these deserted woods of Kamyaka, daily
procuring my food by vanquishing men in fight. Who are ye that have come
near me in the shape of my food? Defeating ye all in fight, I will eat
ye with pleasure.'"

Vaisampayana continued, "O Bharata, hearing these words of the wretch,
Yudhishthira announced his own name and lineage, saying, 'I am king
Yudhishthira the just, the son of Pandu, of whom thou mayst have heard.
Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and
the others, in course of my wanderings, come into this terrible forest
which is thy dominion, desirous of passing my period of exile here!'

"Vidura continued, 'Kirmira said unto Yudhishthira, "By good luck it is
that fate hath accomplished today my long-accomplished desire! With
weapons upraised have I been continually ranging the entire earth with
the object of slaying Bhima. But Bhima I had found not. By good luck it
is that slayer of my brother, whom I had been seeking so long, hath come
before me! It was he who in the disguise of a Brahmana slew my dear
brother Vaka in the _Vetrakiya_ forest by virtue of his science. He hath
truly no strength of arms! It is also this one of wicked soul who
formerly slew my dear friend Hidimva, living in this forest and ravished
his sister! And that fool hath now come into this deep forest of mine,
when the night is half spent, even at the time when we wander about!
Today I will wreak my long-cherished vengeance upon him, and I will
today gratify (the manes of) Vaka with his blood in plenty! By slaying
this enemy of the Rakshasas, I shall today be freed from the debt I owe
to my friend and my brother, and thereby attain supreme happiness! If
Bhimasena was let free formerly by Vaka, today, I will devour him in thy
sight, O Yudhishthira! And even as Agastya ate up and digested the
mighty Asura (Vatapi) I will eat up and digest this Bhima!"'

"Vidura continued, 'Thus addressed by the Rakshasa, the virtuous
Yudhishthira, steadfast in his pledges, said, "It can never be so,"--and
in anger rebuked the Rakshasa. The mighty-armed Bhima then tore up in
haste a tree of the length of ten _Vyasas_ and stripped it of its
leaves. And in the space of a moment the ever-victorious Arjuna stringed
his bow _Gandiva_ possessing the force of the thunderbolt. And, O
Bharata, making Jishnu desist, Bhima approached that Rakshasa still
roaring like the clouds and said unto him, "_Stay! Stay!_" And thus
addressing the cannibal, and tightening the cloth around his waist, and
rubbing his palms, and biting his nether lip with his teeth, and armed
with the tree, the powerful Bhima rushed towards the foe. And like unto
Maghavat hurling his thunderbolt, Bhima made that tree, resembling the
mace of Yama himself descend with force on the head of the cannibal. The
Rakshasa, however, was seen to remain unmoved at that blow, and wavered
not in the conflict. On the other hand, he hurled his lighted brand,
flaming like lightning, at Bhima. But that foremost of warriors turned
it off with his left foot in such a way that it went back towards the
Rakshasa. Then the fierce Kirmira on his part, all on a sudden uprooting
a tree darted to the encounter like unto the mace-bearing Yama himself.
And that fight, so destructive of the trees, looked like the encounter
in days of yore between the brothers Vali and Sugriva for the possession
of the same woman. And the trees struck at the heads of the combatants,
were broken into splinters, like lotus-stalks thrown on the temples of
infuriate elephants. And in that great forest, innumerable trees,
crushed like unto reeds, lay scattered as rags. That encounter with
trees between that foremost of Rakshasas and that best of men, O thou
bull of the Bharata race, lasted but for a moment. Then taking up a
crag, the angry Rakshasa hurled it at Bhima standing before him, but the
latter wavered not. Then like unto Rahu going to devour the sun
dispersing his rays with extended arms, the Rakshasa with out-stretched
arms darted towards Bhima, who had remained firm under the blow
inflicted with the crag. And tugging at and grappling with each other in
diverse ways they appeared like two infuriate bulls struggling with each
other. Or like unto two mighty tigers armed with teeth and claws, the
encounter between them waxed fierce and hard. And remembering their
(late) disgrace at the hands of Duryodhana, and proud of the strength of
his arms, and conscious also of Krishna looking at him, Vrikodara began
to swell in vigour. And fired with anger, Bhima seized the Rakshasa with
his arms, as one elephant in rut seizeth another. And the powerful
Rakshasa also in his turn seized his adversary, but Bhimasena that
foremost of all men endued with strength, threw the cannibal down with
violence. The sounds that in consequence of those mighty combatants
pressing each other's hands, were frightful and resembled the sounds of
splintering bamboos. And hurling the Rakshasa down, seized him by the
waist, and began to whirl him about, even as fierce hurricane shaketh a
tree. And thus seized by the mighty Bhima, the fatigued Rakshasa, became
faint, and trembling all over, he still pressed the (Pandava) with all
his strength. And finding him fatigued, Vrikodara, twined his own arms
round the foe, even as one bindeth a beast with cord. And the monster
thereupon began to roar frightfully, as a trumpet out of order. And the
mighty Vrikodara for a long while whirled the Rakshasa till the latter
appeared to be insensible, and began to move convulsively. And finding
the Rakshasa exhausted, the son of Pandu without loss of time took him
up in his arms, and slew him like a beast. And placing his knee on the
waist of that wretch of Rakshasa, _Vrikodara_ began to press the neck of
the foe with his hands. Then Bhima, dragging along the earth the bruised
body of the Rakshasa with the eye-lids about to close, said, "O sinful
wretch, thou wilt no more have to wipe away the tears of Hidimva or
Vaka, for thou too art about to go to the mansions of Yama!" And saying
this, that foremost of men, his heart filled with wrath, beholding the
Rakshasa destitute of clothing and ornaments, and insensible, and
undergoing convulsions, left him dead. And after that Rakshasa of hue
like the clouds had been slain, the son of that best of kings (Pandu)
praised Bhima for his many qualities, and placing Krishna in their
front, set out for the Dwaita woods.'

"Vidura said, 'It was thus, O lord of men, that Kirmira was slain in
combat by Bhima, in obedience, O Kaurava, to the commands of
Yudhishthira the just! And having rid the forest of its pest, the
victorious Yudhishthira the just, began to live in that dwelling of
theirs, with Draupadi. And those bulls of the Bharata race comforting
Draupadi began to cheerfully extol Bhima with glad hearts. And after the
Rakshasa had been slain, borne down by the might of Bhima's arms, those
heroes entered into the peaceful forest freed from its annoyance.
Passing through the great forest I saw lying the body of the wicked and
fearless Rakshasa slain by Bhima's might. And, O Bharata, there I heard
of this achievement of Bhima from those Brahmanas who have assembled
round the Pandavas.'"

Vaisampayana continued, "Hearing the account of the slaughter in combat
of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and
became absorbed in thought."


SECTION XII

(Arjunabhigamana Parva)

Vaisampayana said, "Hearing that the Pandavas had been banished, the
Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in
affliction in the great forest. And the consanguinous relatives of
Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and
powerful brothers the Kaikeyas, their hearts fired with wrath, went to
the forest to see the sons of Pritha. And reproaching the sons of
Dhritarashtra, they said, 'What should we do?' And those bulls of the
Kshatriya race, with Vasudeva at their head, sat themselves down round
Yudhishthira the just. And respectfully saluting that foremost of the
Kurus, Kesava mournfully said, 'The earth shall drink the blood of
Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these
in battle and defeating their followers along with their royal allies,
will we all install Yudhishthira the just on the throne! The wicked
deserve to be slain! Verily, this is eternal morality.'"

Vaisampayana continued, "And when on account of the wrongs of Pritha's
sons, Janardana had thus got into a passion, and seemed bent upon
consuming all created things, Arjuna exerted himself to pacify him. And
beholding Kesava angry, Phalguna began to recite the feats achieved in
his former lives by that soul of all things, himself immeasurable, the
eternal one, of infinite energy, the lord of _Prajapati_ himself, the
supreme ruler of the worlds, Vishnu of profound wisdom!'

"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the
Gandhamadana mountains for ten thousand years as a _Muni_ having his
home where evening fell! Living upon water alone, thou hadst, in days of
old, O Krishna, also dwelt for full eleven thousand years by the lake of
Pushkara! And, O slayer of Madhu, with arms upraised and standing on one
leg, thou hadst passed a hundred years on the high hills of Vadari,[16]
living all the while upon air! And leaving aside thy upper garment, with
body emaciated and looking like a bundle of veins, thou hadst lived on
the banks of the Saraswati, employed in thy sacrifice extending for
twelve years! And, O Krishna of mighty energy, in observance of thy vow
thou hadst stood on one leg for the length of a thousand years of the
celestials, on the plains of _Prabhasa_ which it behoveth the virtuous
to visit! Vyasa hath told me that thou art the cause of the creation and
its course! And, O Kesava, the lord of _Kshetra_,[17] thou art the mover
of all minds, and the beginning and end of all things! All asceticism
resteth in thee, and thou too art the embodiment of all sacrifices, and
the eternal one! Slaying the Asura Naraka, offspring of the Earth-first
begotten, thou hadst obtained his ear-rings, and performed, O Krishna,
the first horse-sacrifice (offering up that Asura as the sacrificial
horse)! And, O bull of all the worlds, having performed that feat, thou
hast become victorious over all! Thou hadst slain all the _Daityas_ and
_Danavas_ mustered in battle, and giving the lord of _Sachi_ (Indra) the
sovereignty of the universe, thou hast, O Kesava of mighty arms, taken
thy birth among men! O slayer of all foes, having floated on the
primordial waters, thou subsequently becamest _Hari_,[18] and _Brahma_
and _Surya_ and _Dharma_, and _Dhatri_ and _Yama_ and _Anala_ and
_Vasu_, and _Vaisravana_, and _Rudra_, and _Kala_ and the firmament, the
earth, and the ten directions! Thyself increate, thou art the lord of
the mobile and the immobile universe, the Creator of all, O thou
foremost of all existences! And, O slayer of Madhu, O thou of abundant
energy, in the forest of Chitraratha thou didst, O Krishna, gratify with
thy sacrifice the chief of all the gods, the highest of the high! O
Janardana, at each sacrifice thou didst offer, according to shares, gold
by hundreds and thousands. And, O son of the Yadava race, becoming the
son of Aditi, O exalted one of the supreme attributes, thou hast been
known as the younger brother of Indra! And, O thou chastiser of foes,
even while a child thou didst, O Krishna, in consequence of thy energy,
fill by three steps only the heaven, the firmament, and the earth! And,
O thou soul of all covering the heaven and the firmament (while thou
wert thus transformed), thou didst dwell in the body of the sun and
afflict him with thy own splendour! And, O exalted one, in thy
incarnations on those thousand occasions, thou hadst slain, O Krishna,
sinful Asuras by hundreds! By destroying the _Mauravas_ and the
_Pashas_, and slaying Nisunda and Naraka, thou hast again rendered safe
the road to Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha
and Sisupala with his adherents, and Jarasandha and Saivya and
Satadhanwan! And on thy car roaring like unto clouds and effulgent like
the sun, thou didst obtain for thy queen the daughter of Bhoja,
defeating Rukmi in battle! Thou didst in fury slay Indradyumna and the
_Yavana_ called Kaseruman! And slaying Salwa the lord of Saubha, thou
didst destroy that city of Saubha itself! These have all been slain in
battle; listen to me as I speak of others (also slain by thee)! At
Iravati thou hast slain king Bhoja equal unto Karttavirya in battle, and
both Gopati and Talaketu also have been slain by thee! And, O Janardana,
thou hast also appropriated unto thyself the sacred city of Dwarka,
abounding in wealth and agreeable unto the _Rishi_ themselves, and thou
wilt submerge it at the end within the ocean! O slayer of Madhu, how can
crookedness be in thee, devoid as thou art, O thou of the Dasarha race,
of anger and envy and untruth and cruelty? O thou who knowest no
deterioration, all the _Rishis_, coming unto thee seated in thy glory on
the sacrificial ground, seek protection of thee! And, O slayer of Madhu,
thou stayest at the end of the _Yuga_, contracting all things and
withdrawing this universe into thy own self, thou repressor of all foes!
O thou of the Vrishni race, at the beginning of the Yuga, there sprang
from thy lotus-like navel, Brahma himself, and lord of all mobile and
immobile things, and whose is this entire universe! When the dreadful
Danavas Madhu and Kaitava were bent on slaying Brahma, beholding their
impious endeavour thou wert angry, and from thy forehead, O Hari, sprang
Sambhu, the holder of the trident. Thus these two foremost of the
deities have sprung from thy body in order to do thy work! Even Narada
it was who hath told me this! O Narayana, thou didst, in the forest of
Chaitraratha, celebrate with plentiful gifts a grand sacrifice
consisting of a multitude of rites! O God, O thou of eyes like lotus
leaves, the deeds thou hast performed while still a boy, having recourse
to thy might and aided by Baladeva, have never been done by others, nor
are they capable of being achieved by others in the future! Thou didst
even dwell in Kailasa, accompanied by Brahmanas!'"

    [16] Also called _Vadarika_, a hermitage on the Himalaya near
    the sources of the Ganges.

    [17] Nilakantha explains _kshetra_ as including _Mahabhuta_,
    consciousness, intellect, the unmanifest (primordial elements),
    the ten senses, the five objects of the senses, viz., earth,
    water, &c., desire, aversion, pleasure, pain, the combinations
    of elements, and _chaitanya_.

    [18] _Hari_ here means the developed seed that is to expand into
    the vast whole of the universe.

Vaisampayana continued, "Having addressed Krishna thus, the illustrious
Pandava, who was the soul of Krishna, became dumb, when Janardana (in
reply addressed that son of Pritha) saying, 'Thou art mine and I am
thine, while all that is mine is thine also! He that hateth thee hateth
me as well, and he that followeth thee followeth me! O thou
irrepressible one, thou art _Nara_ and I am _Narayana_ or Hari! We are
the _Rishis_ Nara and Narayana born in the world of men for a special
purpose. O Partha, thou art from me and I am from thee! O bull of the
Bharata race, no one can understand the difference that is between us!'"

Vaisampayana continued, "When the illustrious Kesava had said so in the
midst of that assembly of brave kings, all excited with anger, Panchali
surrounded by Dhrishtadyumna and her other heroic brothers, approached
him of eyes like lotus leaves seated with his cousins, and, desirous of
protection, addressed in angry accents that refuge of all, saying,
'Asita and Devala have said that in the matter of the creation of all
things, thou hast been indicated (by the sages) as the only _Prajapati_
and the Creator of all the worlds! And, O irrepressible one, Jamadagnya
sayeth that thou art _Vishnu_, and, O slayer of Madhu, that thou art
(embodiment of) _Sacrifice, Sacrificer_ and he for whom the sacrifice is
performed! And, O best of male beings, the _Rishis_ indicate thee as
Forgiveness and Truth! Kasyapa hath said that thou art Sacrifice sprung
from Truth! O exalted one, Narada calleth thee the god of the Sadhyas,
and of the Sivas, as alone the Creator and the Lord of all things. And,
O tiger among men, thou repeatedly sportest with the gods including
Brahma and Sankara and Sakra even as children sporting with their toys!
And, O exalted one, the firmament is covered by thy head, and the earth
by thy feet; these worlds are as thy womb and thou art the Eternal one!
With _Rishis_ sanctified by Vedic lore and asceticism, and whose souls
have been purified by penance, and who are contented with soul-vision,
thou art the best of all objects! And, O chief of all male beings, thou
art the refuge of all royal sages devoted to virtuous acts, never
turning their backs on the field of the battle, and possessed of every
accomplishment! Thou art the Lord of all, thou art Omnipresent, thou art
the Soul of all things, and thou art the active power pervading
everything! The rulers of the several worlds, those worlds themselves,
the stellar conjunctions, the ten points of the horizon, the firmament,
the moon, and the sun, are all established in thee! And, O mighty-armed
one, the morality of (earthly) creatures, the immortality of the
universe, are established in thee! Thou art the Supreme lord of all
creatures, celestial or human! Therefore it is, O slayer of Madhu, that
impelled by the affection thou bearest me that I will relate to thee my
griefs! O Krishna, how could one like me, the wife of Pritha's sons, the
sister of Dhrishtadyumna, and the friend of thee, be dragged to the
assembly! Alas, during my season, stained with blood, with but a single
cloth on, trembling all over, and weeping, I was dragged to the court of
the Kurus! Beholding me, stained with blood in the presence of those
kings in the assembly, the wicked sons of Dhritarashtra laughed at me! O
slayer of Madhu, while the sons of Pandu and the Panchalas and the
Vrishnis lived, they dared express the desire of using me as their
slave! O Krishna, I am according to the ordinance, the daughter in-law
of both Dhritarashtra and Bhishma! Yet, O slayer of Madhu, they wished
to make of me a slave by force! I blame the Pandavas who are mighty and
foremost in battle, for they saw (without stirring) their own wedded
wife known over all the world, treated with such cruelty! Oh, fie on the
might of Bhimasena, fie on the _Gandiva_ of Arjuna, for they, O
Janardana, both suffered me to be thus disgraced by little men! This
eternal course of morality is ever followed by the virtuous--_viz_, that
the husband, however weak, protecteth his wedded wife! By protecting the
wife one protecteth his offspring and by protecting the offspring one
protecteth his own self! One's own self is begotten on one's wife, and
therefore it is that the wife is called _Jaya_. A wife also should
protect her lord, remembering that he is to take his birth in her womb!
The Pandavas never forsake the person that soliciteth their protection,
and yet they abandoned me who solicited it! By my five husbands five
sons of exceeding energy have been born of me: Prativindhya by
Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by
Nakula and Srutakarman by the youngest, all of them of energy that
cannot be baffled. For their sake, O Janardana, it was necessary to
protect me! Even as (thy son) Pradyumna, they are, O Krishna, mighty
warriors all! They are foremost of bowmen, and invincible in battle by
any foe! Why do they bear the wrongs inflicted (on me) by the sons of
Dhritarashtra of such contemptible strength? Deprived of their kingdom
by deception, the Pandavas were made bondsmen and I myself was dragged
to the assembly while in my season, and having only a single cloth on!
Fie on that _Gandiva_ which none else can string save Arjuna and Bhima
and thyself, O slayer of Madhu! Fie on the strength of Bhima, and fie on
the prowess of Arjuna, since, O Krishna, Duryodhana (after what he had
done) hath drawn breath even for a moment! He it is, O slayer of Madhu,
who formerly drove the guileless Pandavas with their mother from the
kingdom, while they were children still engaged in study and the
observance of their vows. It is that sinful wretch, who, horrible to
relate, mixed in Bhima's food fresh and virulent poison in full dose.
But, O Janardana, Bhima digested that poison with the food, without
sustaining any injury, for, O best of men and mighty-armed one, Bhima's
days had not been ended! O Krishna, it is Duryodhana who at the house
standing by the banyan called _Pramana_ bound Bhima sleeping
unsuspectingly, and casting him into the Ganges returned to the city.
But the powerful Bhimasena the son of Kunti, possessed of mighty arms,
on waking from sleep, tore his bonds and rose from the water. It is
Duryodhana, who caused venomous black cobras to bite all over the body
of Bhimasena, but that slayer of foes died not. Awaking, the son of
Kunti smashed all the serpents and with his left hand killed (the agent,
_viz_.) the favourite charioteer of Duryodhana. Again, while the
children were asleep at Varanavata with their mother, it is he who set
fire to the house intending to burn them to death. Who is there capable
of doing such an act? It was then that the illustrious Kunti, overtaken
by this calamity, and surrounded by the flames, began to cry out in
terror, speaking to the children, "Alas, I am undone! How shall we
escape from this fire today! Alas, I shall meet with destruction with my
little children!" Then Bhima, possessed of mighty arms, and prowess like
unto the force of the wind, comforted his illustrious mother as also his
brothers, saying, "Like that king of birds, Garuda, the son of Vinata, I
will spring up into the air. We have no fear from this fire." And then
taking his mother on his left flank, and the king in his right, and the
twins on each shoulder, and Vibhatsu on his back, the mighty Vrikodara,
thus taking all of them, at one leap cleared the fire and delivered his
mother and brother from the conflagration. Setting out that night with
their renowned mother, they came near the forest of Hidimva. And while
fatigued and distressed, they were sleeping fast with her, a Rakshasa
woman called Hidimva approached them. Beholding the Pandavas with their
mother asleep on the ground, influenced by desire she sought to have
Bhimasena for her lord. The weak one then took up Bhima's feet on her
lap to press them with her soft hands. The mighty Bhima of immeasurable
energy, of prowess that could not be baffled, then woke from sleep, and
asked her, saying, "O thou of faultless features, what dost thou wish
here?" Thus asked by him, the Rakshasa lady of faultless features,
capable, besides, of assuming any form at will, replied unto the
high-souled Bhima, saying, "Do ye speedily fly from this place! My
brother gifted with strength will come to slay ye! Therefore speed and
tarry not!" But Bhima haughtily said, "I do not fear him! If he cometh
here, I will slay him!" Hearing their converse, that vilest of cannibals
came to the spot. Of frightful form and dreadful to behold, uttering
loud cries as he came, the Rakshasa said, "O Hidimva, with whom dost
thou converse? Bring him unto me, I will eat him up. It behoveth thee to
tarry not." But moved by compassion, the Rakshasa lady of faultless
features and pure heart said nothing out of pity. Then the man-eating
monster, uttering dreadful cries, rushed at Bhima with great force. And
approaching him furiously, the mighty cannibal, possessed with rage,
caught hold of Bhima's hand with his own and clenching fast his other
hand and making it hard as the thunder-bolt of Indra, suddenly struck
Bhima a blow that descended with the force of lightning. His hand having
been seized by the Rakshasa, Vrikodara, without being able to brook it,
flew into a rage. Then a dreadful combat took place between Bhimasena
and Hidimva, both skilled in all weapons and which was like unto the
encounter of Vasava with Vritra. And, O sinless one, after sporting with
the Rakshasa for a long while the powerful Bhima of mighty energy slew
the cannibal when the latter had become weak with exertion. Then having
slain Hidimva, and taking (his sister) Hidimva at their head, of whom
was (subsequently) born Ghatotkacha, Bhima and his brothers went away.
Then all those repressers of their foes, accompanied by their mother and
surrounded by many Brahmanas proceeded towards Ekachakra. In the matter
of this their journey, Vyasa ever engaged in their welfare had become
their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows
there also slew a mighty cannibal, Vaka by name, terrible as Hidimva
himself. And having slain that fierce cannibal, Bhima that foremost of
smiters, went with all his brothers to the capital of Drupada. And, O
Krishna, as thou hadst acquired Rukmim, the daughter of Bhishmaka, even
so Savyasachin, while residing there, obtained me! O slayer of Madhu,
Arjuna won me in the _Swayamvara_, having performed a feat difficult of
achievement by others and having fought also with the assembled kings!

"'Thus, O Krishna, afflicted with numerous griefs, and in great
distress, am I living, with Dhaumya at our head, but deprived of the
company of the adorable Kunti! Why do these that are gifted with
strength and possessed of the prowess of the lion, sit indifferently,
beholding me thus afflicted by enemies so despicable? Suffering such
wrongs at the hands of wicked and evil-doing foes of small strength, am
I to burn in grief so long? Born I was in a great race, coming into the
world in an extraordinary way! I am also the beloved wife of the
Pandavas, and the daughter-in-law of the illustrious Pandu! The foremost
of women and devoted to my husbands, even I, O Krishna, was seized by
hair, O slayer of Madhu, in the sight of the Pandavas, each of whom is
like an Indra himself!'

"Saying this the mild-speeched Krishna hid her face with her soft hands
like the buds of lotus, and began to weep. And the tears of Panchali
begot of grief washed her deep, plump and graceful breasts crowned with
auspicious marks. And wiping her eyes and sighing frequently she said
these words angrily and in a choked voice, 'Husbands, or sons, or
friends, or brothers, or father, have I none! Nor have I thee, O thou
slayer of Madhu, for ye all, beholding me treated so cruelly by inferior
foes, sit still unmoved! My grief at Karna's ridicule is incapable of
being assuaged! On these grounds I deserve to be ever protected by thee,
O Kesava, _viz_., our relationship, thy respect (for me), our
friendship, and thy lordship (over me).'"

Vaisampayana continued, "In that assembly of heroes Vasudeva then spake
unto the weeping Draupadi as follows, 'O fair lady, the wives of those
with whom thou art angry, shall weep even like thee, beholding their
husbands dead on the ground, weltering in blood and their bodies covered
with the arrows of Vivatsu! Weep not, lady, for I will exert to the
utmost of my powers for the sons of Pandu! I promise thou shalt (once
more) be the queen of kings! The heavens might fall, or the Himavat
might split, the earth might be rent, or the waters of the ocean might
dry up, but my words shall never be futile!' Hearing those words of
Achyuta in reply, Draupadi looked obliquely at her third husband
(Arjuna). And, O mighty king, Arjuna said unto Draupadi, 'O thou of
beautiful coppery eyes, grieve not! O illustrious one, it shall be even
as the slayer of Madhu hath said! It can never be otherwise, O beautiful
one!'

"Dhrishtadyumna said, 'I will slay Drona, Sikhandin will slay the
grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will
slay Karna. And, O sister, assisted by Rama and Krishna, we are
invincible in battle by even the slayer himself of Vritra--what are the
sons of Dhritarashtra?'"

Vaisampayana continued, "After these words had been spoken, all the
heroes there turned their faces towards Vasudeva, who then in their
midst began to speak as follows."


SECTION XIII

"Vasudeva said, 'O lord of earth, if I had been present at Dwaraka,
then, O king, this evil would not have befallen thee! And, O
irrepressible one, coming unto the gambling-match, even if uninvited by
the son of Amvika (Dhritarashtra), or Duryodhana, or by the other
Kauravas, I would have prevented the game from taking place, by showing
its many evils, summoning to my aid Bhishma and Drona and Kripa, and
Vahlika! O exalted one, for thy sake I would have told the son of
Vichitravirya--_O foremost of monarchs, let thy sons have nothing to do
with dice!_--I would have shown the many evils (of dice) through which
thou hast fallen into such distress and the son of Virasena was formerly
deprived of his kingdom! O king, unthought-of evils, befall a man from
dice! I would have described how a man once engaged in the game
continueth to play (from desire of victory). Women, dice, hunting and
drinking to which people become addicted in consequence of temptation,
have been regarded as the four evils that deprive a man of prosperity.
And those versed in the _Sastras_ are of opinion that evils attend upon
all these. They also that are addicted to dice know all its evils. O
thou of mighty arms, appearing before the son of Amvika, I would have
pointed out that through dice men in a day lose their possessions, and
fall into distress, and are deprived of their untasted wealth, and
exchange harsh words! O perpetuator of the Kuru race, I would have
pointed out these and other attendant evils! If he had accepted my words
thus addressed, the welfare of the Kurus as also virtue itself would
both have been secured! And, O foremost of kings, if he had rejected my
gentle counsels offered as medicine, then, O best of the Bharata race, I
would have compelled him by force! And, if those who wait at his court,
professing to be his friends but in reality his foes, had supported him,
then I would have slain them all, along with those gamblers, there
present! O Kauravya, it is owing to my absence from the _Anartta_
country at that time that thou hast fallen into such distress begot of
dice! O thou best of Kurus, O son of Pandu, on arriving at Dwarka I
learnt from Yuyudhana all about thy calamity! And, O foremost of kings,
directly I heard it with a heart sore agitated by grief, have I speedily
come here wishing to see thee, O king! Alas! O bull of the Bharata race,
ye have all fallen into dire distress! I see thee with thy brothers
plunged in misfortune!'"


SECTION XIV

"Yudhishthira said, 'O Krishna, why wert thou absent (from the Anartta
country)? And, O descendant of the Vrishni race, while thou wert away,
where didst thou dwell? And what didst thou do while out of thy
kingdom?'

"Krishna said, 'O bull of the Bharata race, I had gone for the purpose
of destroying the (ranging) city Salwa. And, O foremost of the
Kauravas, listen to the reasons I had for so doing! The heroic son of
Damaghosha, the well-known king Sisupala of mighty arms and great
energy, was slain by me, O best of Bharatas, at thy _Rajasuya_
sacrifice, because that wicked one could not from anger bear to see the
first worship offered to me! Hearing that he had been slain, Salwa,
burning with fierce anger, came to Dwaraka, while, O Bharata, it was
empty, myself being away, residing with you here. And having arrived
there on a car made of precious metals and hence called the _Souva_, he
had an encounter with the youthful princes of the Vrishni race--those
bulls of that line--and fought with them mercilessly. And slaughtering
many youthful Vrishnis of heroic valour, the wicked one devastated all
the gardens of the city. And, O thou of mighty arms, he said, "Where is
that wretch of the Vrishni race, Vasudeva, the evil-souled son of
Vasudeva? I will humble in battle the pride of that person so eager for
fight! Tell me truly, _O Anarttas_! I will go there where he is. And
after killing that slayer of Kansa and Kesi, will I return! By my weapon
I swear that I will not return without slaying him!" And exclaiming
repeatedly--_Where is he? Where is he?_ the lord of Saubha rusheth to
this place and that, desirous of encountering me in battle. And Salwa
also said, "Impelled by wrath for the destruction of Sisupala I shall
today send to the mansion of Yama that treacherous miscreant of mean
mind." And, O king, he further said, "That Janardana shall I slay, who,
wretch that he is, hath killed my brother who was but a boy of tender
years, and who was slain not on the field of battle, unprepared as he
was!" Having, O great king, wailed thus, and having, O son of the Kuru
race, abused me thus, he rose into the sky on his car of precious metals
capable of going anywhere at will! On returning (to my kingdom) I heard
what, O Kaurava, the evil-minded and wicked king of Maticka had said
regarding myself! And, O descendant of the Kuru race, I was agitated
with wrath, and, O king, having reflected upon everything, I set my
heart upon slaying him! And, learning, O Kauravya, of his oppression of
the _Anarttas_, of his abuse of myself, and of his excessive arrogance,
I resolved upon the destruction of that wretch! And, O lord of earth, I
accordingly set out (from my city), for slaying the (lord of) the
Saubha. And searching him here and there, I found him in an island in
the midst of the ocean! Then, O king, blowing my conch called the
_Panchajanya_ obtained from the sea, and challenging Salwa to combat, I
stood for the fight! At that instant, I had an encounter with numerous
Danavas, all of whom, however, I subdued and prostrated on the ground. O
mighty-armed one, it was owing to this affair that I could not then come
(unto thee)! As soon as I heard of the unfair game of dice at
Hastinapura, I have come here desirous of seeing ye who have been
plunged in distress.'"


SECTION XV

"Yudhishthira said, 'O illustrious Vasudeva of mighty arms, tell thou in
detail of the death of the lord of Saubha. My curiosity hath not been
appeased by thy narration.'

"Vasudeva said, 'O mighty-armed king, hearing that the son of
Srutaslavas (Sisupala) had been slain by me, Salwa, O best of the
Bharata race, came to the city of Dwaravati! And, O son of Pandu, the
wicked king, stationing his forces in array, besieged that city around
and above. And stationing himself in the upper regions, the king began
his fight with the city. And that encounter commenced with a thick
shower of weapons from all sides. And, O bull of the Bharata race, the
city at that time was well-fortified on all sides, according to the
science (of fortification), with pennons, and arches, and combatants,
and walls and turrets, and engines, and miners, and streets barricaded
with spiked wood-works and towers and edifices with gate-ways
well-filled with provisions, and engines for hurling burning brands and
fires, and vessels of deer-skins (for carrying water), and trumpets,
tabors, and drums, lances and forks, and _Sataghnis_, and plough-shares,
rockets, balls of stone and battle-axes and other weapons and shield
embossed with iron, and engines for hurling balls and bullets and hot
liquids! And the city was also well-defended by numerous cars, and, O
tiger among Kurus, by Gada and Shamva and Uddhava and others, and by
warriors of prowess tried in battle, all well-born and capable of
encountering any foe! And these all placing themselves on commanding
posts, aided by cavalry and standard-bearers, began to defend the town.
And Ugrasena and Uddhava and others, to prevent carelessness, proclaimed
throughout the city that nobody should drink. And all the Vrishnis and
the Andhakas, well-knowing that they would be slain by Salwa if they
behaved carelessly, remained sober and watchful. And the police soon
drove out of the city all mimes and dancers and singers of the Anartta
country. And all the bridges over rivers were destroyed, and boats
forbidden to ply, and the trenches (around the city) were spiked with
poles at the bottom. And the land around the city for full two miles was
rendered uneven, and holes and pits were dug thereon, and combustibles
were secreted below the surface. Our fort, O sinless one, is naturally
strong and always well-defended and filled with all kinds of weapons!
And in consequence of the preparations made, our city was more prepared
than ever to meet the foe. And, O chief of the Bharatas, in consequence
of all this, the city looked like that of Indra himself. And, O king, at
the time of Salwa's approach, nobody could either enter or leave the
town of the Vrishnis and the Andhakas without presenting the sign that
had been agreed upon. And all the streets of the town and the open
spaces were filled with numerous elephants and horses! And, O thou of
mighty arms, the combatants were all specially gratified with allowances
and wages, and rations, and weapons, and dresses! And amongst the
combatants there was none who was not paid in gold, and none who was not
paid at all, and none who was not somehow obliged, and none who was not
of tried valour! And, O thou of eyes like lotus-leaves, it was thus
Dwaraka, abounding in well-ordered arrangements, was defended by Ahuka
(Ugrasena)!'"


SECTION XVI

"Vasudeva continued, 'O king of kings, Salwa, the lord of Saubha, came
towards our city with an immense force consisting of infantry, cavalry
and elephants! And the army headed by king Salwa, consisting of four
kinds of forces, occupied a level ground commanding a copious
water-supply. And forsaking cemeteries and temples dedicated to the
gods, and sacred trees, and grounds covered by ant-hills, that host
occupied every other place. And the roads (leading to the city) were
blocked up by the divisions of the army, and the secret entrances also
were all blocked up by the enemy's camp. And, O Kauravya, like unto the
lord of birds (Garuda), the ruler of Saubha rushed towards Dwaraka,
bringing with him, O bull among men, his host equipped with all kinds of
arms, skilled in all weapons, consisting of a dense display of cars and
elephants and cavalry abounding in banners, and well-paid and well-fed
foot-soldiers possessed of great strength and bearing every mark of
heroism and furnished with wonderful chariots and bows. And beholding
the army of Salwa, the youthful princes of the Vrishni race resolved to
encounter it sallying out of the city. And, O king, Charudeshna, Samva,
and the mighty warrior Pradyumna, O descendant of the Kuru race, sallied
out, ascending on their chariots, and clad in mail, and decked with
ornaments, with colours flying, resolved to encounter the mighty and
countless host of Salwa! And Samva taking up his bows eagerly attacked
on the field of battle Kshemavriddhi, the commander of Salwa's forces
and his chief counsellor also! And, O thou foremost of Bharatas, the son
of Jambavati then began to shower arrows in a continuous stream even as
Indra showereth down rain! And, O mighty king, then Kshemavriddhi, the
commander of Salwa's forces, bore that shower of arrows, immovable as
the Himavat! And, O foremost of kings, Kshemavriddhi on his part,
discharged at Samva a mightier volley of shafts, aided by his powers of
illusion! And dispersing by counter illusion that discharge inspired by
illusion, Samva showered on his (adversary's) car a thousand arrows!
Then pierced by the shafts of Samva and overwhelmed there with those of
Kshemavriddhi, the commander of the hostile host, left the field by the
help of his fleet steed! And when the wicked general of Salwa had left
the field, a mighty Daitya called Vegavat rushed at my son! And, O best
of monarchs, thus attacked, the heroic Samva, the perpetuator of the
Vrishni race, bore that onset of Vegavat, keeping his ground. And, O son
of Kunti, the heroic Samva, of prowess incapable of being baffled,
whirling a quickly-going mace, hurled it speedily at Vegavat! And, O
king, struck with that mace, Vegavat fell down on the ground, like a
weather-beaten and faded lord of the forest of decayed roots! And on
that heroic Asura of mighty energy, being slain with the mace, my son
entered within that mighty host and began to fight with all. And, O
great king, a well-known Danava named Vivindhya, a mighty warrior
wielding a large and powerful bow, encountered Charudeshna! And, O
monarch, the encounter between Charudeshna and Vivindhya was as fierce
as that in days of yore between Vritra and Vasava! And enraged with each
other the combatants pierced each other with their arrows, uttering loud
roars like unto two powerful lions! Then the son of Rukmini fixed on his
bow-string a mighty weapon possessing the splendour of fire or the sun,
and capable of destroying all foes, having first vivified it with
incantations! Then, O monarch, that mighty warrior my son, fired with
wrath, challenged Vivindhya and discharged the weapon at him. And the
Danava struck with that weapon, fell down on the ground a lifeless
corpse! And beholding Vivindhya slain, and the whole host waver, Salwa
advanced again on his beautiful car capable of going everywhere. And, O
king of mighty arms, beholding Salwa on that beautiful car of his, the
combatants of Dwaraka wavered with fear! But, O thou of the Kuru race,
Pradyumna sallied out, and, O great king, bidding the Anarttas be of good
cheer, said, "Waver ye not, and staying behold me fight! Even I shall,
by force, repel that car with Salwa on it! Ye Yadavas, this day, I
shall, with my weapons like unto serpents discharged from my bow with my
hand, destroy this host of the lord of Saubha! Be of good cheer, ye all!
Fear not! The lord of Saubha will be slain today! Attacked by me, the
wretch will meet with destruction together with his car!" O son of
Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava
host, O hero, remained on the field, and began to fight cheerfully!'"


SECTION XVII

"Vasudeva continued, 'O bull of the Bharata race, having spoken thus
unto the Yadavas, the son of Rukmini (Pradyumna) ascended his golden
car. And the car he rode was drawn by excellent steeds in mail. And over
it stood a standard bearing the figure of a _Makara_ with gaping mouth
and fierce as Yama. And with his steeds, more flying than running on the
ground, he rushed against the foe. And the hero equipped with quiver and
sword, with fingers cased in leather, twanged his bow possessed of the
splendour of the lightning, with great strength, and transferring it
from hand to hand, as if in contempt of the enemy, spread confusion
among the Danavas and other warriors of the city of Saubha. And as hot
in contempt of the foe, and continuously slew the Danavas in battle, no
one could mark the slightest interval between his successive shafts. And
the colour of his face changed not, and his limbs trembled not. And
people only heard his loud leonine roars indicative of wonderful valour.
And the aquatic monster with mouth wide open, that devourer of all
fishes, placed on golden flag-staff of that best of cars, struck terror
into the hearts of Salwa's warriors. And, O king, Pradyumna, the mower
of foes rushed with speed against Salwa himself so desirous of an
encounter! And, O perpetuator of the Kuru race, braved by the heroic
Pradyumna in that mighty battle, the angry Salwa could ill bear the
challenge! And that conqueror of hostile cities, Salwa, maddened by
anger, descended from his beautiful car of unchecked speed, resolved to
encounter Pradyumna. And the people beheld the fight between Salwa and
the foremost of Vrishni heroes, which was even like unto the encounter
between Vasava with Vali. And, O hero, mounting on his beautiful car
decked with gold and furnished with flags and flag-staffs and quivers,
the illustrious and mighty Salwa began to discharge his arrows at
Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa
in the combat by a thick shower of arrows. The king of Saubha, however,
thus attacked in battle by Pradyumna, endured him not, but discharged at
my son arrows that were like blazing fire. But the mighty Pradyumna
parried off that arrowy shower. Beholding this, Salwa rained on my son
other weapons of blazing splendour. Then, O foremost of monarchs,
pierced by the shafts of Salwa, the son of Rukmini discharged without
loss of time an arrow that was capable of entering the vitals of a foe
in fight. And that winged shaft shot by my son, piercing Salwa's mail,
entered his heart--whereupon he fell down, in a swoon. And beholding the
heroic king Salwa fallen down deprived of sense, the foremost of the
Danavas fled away rending the ground beneath their feet. And, O lord of
the earth, the army of Salwa sent up exclamations of _Oh!_ and _Alas!_
seeing their king, the lord of Saubha, drop down bereft of sense! And O
son of the Kuru race, regaining his senses, the mighty Salwa rose and
all of a sudden discharged his arrows on Pradyumna. Then the heroic and
mighty armed Pradyumna, sorely pierced by his adversary about his
throat, was enfeebled on his car. And, O mighty king, wounding the son
of Rukmini, Salwa sent up a shout like unto the roar of a lion, and
filling the entire earth with it! And, O Bharata, when my son became
senseless, Salwa, without losing a moment, again discharged at him other
shafts difficult to bear. And pierced with numberless arrows and
deprived of his senses, Pradyumna, O chief of the Kuru race, became
motionless on the field of battle!'"


SECTION XVIII

"Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when
Pradyumna became senseless the Vrishnis who had come to the fight were
all disheartened and filled with grief! And the combatants of the
Vrishni and Andhaka races burst into exclamations of _Oh!_ and _Alas!_
while great joy was felt by the enemy and beholding him thus deprived of
sense, his trained charioteer, the son of Daruka, soon carried him off
the field by the help of his steeds. The car had not gone far when that
best of warriors regained his senses, and taking up his bow addressed
his charioteer, saying, "O son of the Suta tribe, what hast thou done?
Why dost thou go leaving the field of battle? This is not the custom of
the Vrishni heroes in battle! O son of a Suta, hast thou been bewildered
at the sight of a Salwa in that fierce encounter? Or hast thou been
disheartened, beholding the fight? O! tell me truly thy mind!" The
charioteer answered, "O son of Janardana, I have not been confounded,
nor hath fear taken possession of me. On the other hand, O son of
Kesava, the task, I ween, of vanquishing Salwa is difficult for thee!
Therefore, O hero, I am slowly retiring from the field. This wretch is
stronger than thou art! It behoveth a charioteer to protect the warrior
on the car, however, when he is deprived of his senses! O thou gifted
with length of days, thou shouldst always be protected by me, even as it
behoveth thee to protect me! Thinking that the warrior on the car should
always be protected (by his charioteer), I am carrying thee away!
Further, O thou of mighty arms, thou art alone, while the Danavas are
many. Thinking, O son of Rukmini, that thou art not equal to them in the
encounter, I am going away!"'

"Vasudeva continued, 'When the charioteer had spoken thus, he, O
Kauravya, who hath the _makara_ for his mark replied unto him, saying,
"Turn the car! O son of Daruka, never do so again; never, O Suta, turn
thou from the fight, while I am alive! He is no son of the Vrishni race
who forsaketh the field or slayeth the foe fallen at his feet and crying
_I am thine!_ or killeth a woman, a boy, or an old man, or a warrior in
distress, deprived of his car or with his weapons broken! Thou art born
in the race of charioteers and trained to thy craft! And, O son of
Daruka, thou art acquainted with the customs of the Vrishnis in battle!
Versed as thou art with all the customs of the Vrishnis in battle, do
thou, O Suta, never again fly from the field as thou hast done! What
will the irrepressible Madhava, the elder brother of Gada, say to me
when he heareth that I have left the field of battle in bewilderment or
that I have been struck on the back--a run-away from the combat! What
will the elder brother of Kesava, the mighty-armed Baladeva, clad in
blue and inebriate with wine, say, when he returneth? What also, O Suta,
will that lion among men, the grand-son of Sini (Satyaki), that great
warrior, say on hearing that I have forsaken the fight? And, O
charioteer, what will the ever-victorious Shamva, the irrepressible
Charudeshna, and Gada, and Sarana, and Akrura also of mighty arms, say
unto me! What also will the wives of the Vrishni heroes when they meet
together, say of me who had hitherto been considered as brave and
well-conducted, respectable and possessed of manly pride? They will even
say _This Pradyumna is a coward who cometh here, leaving the battle! Fie
on him!_ They will never say, _Well done!_ Ridicule, with exclamation of
_Fie_, is to me or a person like me, O Suta, more than death! Therefore,
do thou never again leave the field of battle! Reposing the charge on
me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata
lion (Yudhishthira)! Therefore, I cannot bear to be quiet now! O Suta,
when the brave Kritavarman was sallying out to encounter Salwa, I
prevented him, saying _I will resist Salwa. Do thou stay!_ For honouring
me the son of Hridika desisted! Having left the field of battle, what
shall I say unto that mighty warrior when I meet him? When that
irrepressible one of mighty arms--the holder of the conch, the discus,
and the mace--returneth, what shall I say unto him of eyes like lotus
leaves? Satyaki, and Valadeva, and others of the Vrishni and Andhaka
races always boast of me! What shall I say unto them? O Suta, having
left the field of battle and with wounds of arrows on my back while
being carried away by thee, I shall, by no means, be able to live!
Therefore, O son of Daruka, turn that car speedily, and never do so
again even in times of greatest danger! I do not, O Suta, think life
worth much, having fled from the field like a coward, and my back
pierced, with the arrows (of the enemy)! Hast thou ever seen me, O son
of Suta, fly in fear from the field of battle like a coward? O son of
Daruka, it behoved thee not to forsake the battle, while my desire of
fight was not yet gratified! Do thou, therefore, go back to the
field."'"


SECTION XIX

"Vasudeva continued, 'Thus addressed, the son of Suta race replied in
haste unto Pradyumna, that foremost of all endued with strength, in
these sweet words, "O son of Rukmini, I fear not to guide the horses on
the field of battle, and I am acquainted also with the customs of the
Vrishnis in war! It is not otherwise in the least! But, O thou blest
with length of days, those that guide the car are taught that the
warrior on the car is, by all means, to be protected by his charioteer!
Thou wert also much afflicted! Thou wert much wounded by the arrows shot
by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it
that I retired from the field. But, O chief of the Satwatas, now that
thou hast regained thy senses without much ado, do thou, O son of
Kesava, witness my skill in guiding the horses! I have been begotten by
Daruka, and I have been duly trained! I will now penetrate into the
celebrated array of Salwa without fear!"'

"Vasudeva continued, 'Saying this, O hero, the charioteer, pulling the
reins, began to lead the horses with speed towards the field of battle.
And, O king, struck with the whip and pulled by the reins those
excellent steeds seemed to be flying in the air, performing various
beautiful motions, now circular, now similar, now dissimilar, now to the
right, now to the left. And, O king, those steeds understanding as it
were the intention of Daruka's son endued with such lightness of hand,
burned with energy, and seemed to go without touching the ground with
their feet! That bull among men wheeled round Salwa's host so easily
that they who witnessed it wondered exceedingly. And the lord of Saubha,
unable to bear that manoeuvre of Pradyumna, instantly sent three shafts
at the charioteer of his antagonist! The charioteer, however, without
taking any note of the force of those arrows, continued to go along the
right. Then the lord of Saubha, O hero, again discharged at my son by
Rukmini, a shower of various kinds of weapons! But that slayer of
hostile heroes, the son of Rukmini, showing with a smile his lightness
of hand, cut all those weapons off as they reached him. Finding his
arrows cut by Pradyumna, the lord of Saubha, having recourse to the
dreadful illusion natural to _Asuras_ began to pour a thick shower of
arrows. But cutting into pieces those powerful Daitya weapons shot at
him in mid-career by means of his _Brahma_ weapon, Pradyumna discharged
winged shafts of other kings. And these delighting in blood, warding off
the shafts of Daitya, pierced his head, bosom and face. And at those
wounds Salwa fell down senseless. And on the mean-minded Salwa falling
down, afflicted with Pradyumna's arrows, the son of Rukmini aimed
another arrow at him, capable of destroying every foe. And beholding
that arrow worshipped by all the Dasarhas, and flaming like fire and
fatal as a venomous snake, fixed on the bow-string, the firmament was
filled with exclamations of _Oh!_ and _Alas!_ Then all the celestials
with Indra and the lord of treasures (Kubera) at their head sent Narada
and the god of wind endued with the speed of the mind. And these two
approaching the son of Rukmini delivered unto him the message of the
celestial, saying, O hero, king Salwa is not to be slain by thee! Do
thou draw back the arrow. He is unslayable by thee in fight! There
breatheth not a person who cannot be killed by that arrow! O thou of
mighty arms, the Creator hath ordained his death at the hands of
Krishna, the son of Devaki! Let this be not falsified!--Thereupon with a
glad heart, Pradyumna withdrew that best of arrows from his excellent
bow and deposited it back in his quiver. And then, O foremost of kings,
the mighty Salwa, afflicted with the arrows of Pradyumna, rose
disheartened, and speedily went away. Then O king, the wicked Salwa,
thus afflicted by the Vrishnis, mounted on his car of precious metals,
and leaving Dwaraka scudded through the skies!'"


SECTION XX

"Vasudeva said, 'When Salwa had left the city of the Anarttas, I
returned to it, O king, on the completion of thy great _Rajasuya_
sacrifice! On my arrival I found Dwaraka shorn of its splendour, and, O
great monarch, there were not sounds of Vedic recitation or sacrificial
offering. And the excellent damsels were all destitute of ornaments, and
the gardens were devoid of beauty. And alarmed by the aspect, I asked
the son of Hridika saying, "Why is it that the men and women of the city
of the Vrishnis are so woe-begone, O tiger among men?" O thou best of
kings thus asked the son of Hridika (Kritavarman) relate to me in detail
the invasion of the city by Salwa, and his subsequent departure from it.
And, O thou foremost of Bharatas, hearing all, even then I made up my
mind to slay Salwa. And encouraging the citizens, O best of Bharatas, I
cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes
of the Vrishni race, saying, "Do ye, O bulls among the Yadavas, stay in
the city, taking every care, and know that I go to slay Salwa! I return
not to the city of Dwaravati without slaying him. I will again come to
ye having compassed the destruction of Salwa together with his car of
precious metals. Do ye strike up the sharp and middle and flat notes of
the Dundhuvi so dreadful to foes!" And O thou bull of the Bharata race,
thus adequately encouraged by me, those heroes cheerfully said unto me,
"Go and slay the enemies!" And thus receiving the benedictions of those
warriors with glad hearts, and causing the Brahmanas to utter auspicious
words and bowing down to the best of the regenerate ones, and to Siva
also, I set out on my car unto which were yoked the horses _Saivya_, and
_Sugriva_, filling all sides with the clatter (of my wheels) and blowing
that best of conchs, the _Panchajanya_! And, O king, O tiger among men,
accompanied by my redoubted and victorious army consisting of the four
kinds of the forces so persevering in battle, I set out. And leaving
many countries, and mountains, crowned with trees, and pieces of water,
and streams, I at last arrived at the country of Matrikavarta. It is
there, O thou tiger among men, that I heard that Salwa was coursing on
his car of precious metals near the ocean, and I followed in his
pursuit. And, O thou slayer of thy foes, having reached the main, Salwa
on his car of costly metals was in the midst of the deep heaving with
billows! And on seeing me from a distance, O Yudhishthira, that one of
wicked soul himself challenged me repeatedly to the fight. And many
arrows capable of piercing to the quick, discharged from my bow reached
not his car. And at this I was wroth! And, O king, that essentially
sinful wretch of a Daitya's son of irrepressible energy, on his part
began to shoot thousand upon thousands of arrows in torrents! And, O
Bharata, he rained shafts upon my soldiers and upon my charioteer and
upon my steeds! But without thinking of the shafts, we continued the
conflict. Then the warriors following Salwa poured on me straight arrows
by thousands. And the Asuras covered my horses and my car and Daruka
with arrows capable of piercing the very vitals. And, O hero, I could
not at that time see either my horses, or my car, or my charioteer
Daruka! And I with my army was covered with weapons. And, O son of
Kunti, superhumanly skilled in weapons, I also let fly from my bow
arrows by tens of thousands, inspiring them with _mantras_! But as that
car of costly metals was in the sky, full two miles off, it could not, O
Bharata, be seen by my troops. They could therefore only remaining on
the field of battle look on like spectators in a place of amusement,
cheering me on by shouts loud as the roar of the lion, and also by the
sound of their clapping. And the tinted arrows shot by the fore-part of
hand penetrated into the bodies of the Danavas like biting insects. And
then arose cries in the car of precious metals from those that were
dying of wounds by those sharp arrows and falling into the waters of the
mighty ocean. And the Danavas deprived of their arms, necks, and wearing
the form of _Kavandhas_,--fell, sending up tremendous roars. And as they
fell they were devoured by animals living in the waters of the ocean.
And then I powerfully blew the _Panchajanya_ obtained from the waters
and graceful as the lotus-stalk and white as milk or the _Kunda_ flower
or the moon or silver. And seeing his soldiers fall, Salwa the possessor
of the car of precious metals, began to fight with the help of illusion.
And then he began to ceaselessly hurl at me maces, and ploughshares, and
winged darts and lances, and javelins, and battle-axes, and swords and
arrows blazing like javelins and thunderbolts, and nooses, and broad
swords, and bullets from barrels, and shafts, and axes, and rockets. And
permitting them to come towards me, I soon destroyed them all by
counter-illusion. And on this illusion being rendered ineffectual, he
began the contest with mountain peaks. And, O Bharata, then there was
darkness and light alternately, and the day was now fair, and now
gloomy, and now hot, and now cold. And there was a perfect shower of
coals, and ashes, and weapons. And creating such illusion the enemy
fought with me. And ascertaining it I destroyed his illusion by
counter-illusion. And in the due time I showered arrows all round. And
then, O mighty king, the dome of heaven blazed as with a hundred suns,
and, O son of Kunti, with one hundred moons, and thousands and ten
thousands of stars! And then none could ascertain whether it was day or
night, or distinguish the points of the horizon. And, becoming
bewildered, I fixed on my bowstring the weapon called _Pragnastra_. And,
O son of Kunti, the weapon went like unto flakes of pure cotton blown
away by the winds! And a great fight took place, calculated to make the
down on one's body stand on end. And O best of monarchs, having regained
light, I again fought with the enemy!'"


SECTION XXI

"Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus
encountered by me in battle, again ascended the sky. And O mighty
monarch, inspired with the desire of victory, that wicked one hurled at
me _Sataghnis_, and mighty maces, and flaming lances, and stout clubs,
and as the weapons came along the sky, I speedily resisted them with my
swift arrows, and cut them in two or three pieces before they came at
me. And there was a great noise in the welkins. And Salwa covered
Daruka, and my steeds, and my car also with hundreds of straight shafts.
Then, O hero, Daruka, evidently about to faint, said unto me, "Afflicted
with the shafts of Salwa I stay in the field, because it is my duty to
do so. But I am incapable of doing so (any longer). My body hath become
weak!" Hearing these piteous words of my charioteer, I looked at him,
and found the driver wounded with arrows. Nor was there a spot on his
breasts or the crown of his head, or body or his arms which was not, O
thou foremost of sons of Pandu, covered with shafts! And blood flowed
profusely from his wounds inflicted by arrows, and he looked like unto a
mountain of red chalk after a heavy shower. And, O thou of mighty arms,
seeing the charioteer with the reins in his hands thus pierced and
enfeebled by the shafts of Salwa in the field of battle, I cheered him
up!

"'And, O Bharata, about this time, a certain person, having his home in
Dwaraka quickly coming to my car, addressed me like a friend, delivering
to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's
followers. And sadly and in a voice choked in sorrow, know, O
Yudhishthira, he said words--"O warrior, Ahuka, the lord of Dwaraka,
hath said these words unto thee! O Kesava, hear what thy father's friend
sayeth: _O son of the Vrishni race, O thou irrepressible one, in thy
absence today Salwa, coming to Dwaraka, hath by main force killed
Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do
thou defend Dwaraka! This is thy principal duty!_"--Hearing these words
of his, my heart became heavy, and I could not ascertain what I should
do and what I should not. And, O hero, hearing of that great misfortune,
I mentally censured Satyaki, and _Baladeva_, and also that mighty
Pradyumna. Having reposed on them the duty of protecting Dwaraka and
Vasudeva, I had gone, O son of the Kuru race, to effect the destruction
of Salwa's city. And in a sorrowful heart, I asked myself,--Doth that
destroyer of foes, the mighty-armed _Baladeva_, live, and Satyaki, and
the son of Rukmini and Charudeshna possessed of prowess, and Shamva and
others? For, O thou tiger among men, these living, even the bearer
himself of the thunderbolt could by no means destroy Suta's son
(Vasudeva)! And, thought I, _It is plain that Vasudeva is dead and
equally plain that the others with Baladeva at their head have been
deprived of life_--This was my certain conclusion. And, O mighty king,
thinking of the destruction of those all, I was overwhelmed with grief!
And it was in this state of mind that I encountered Salwa afresh. And
now I saw, O great monarch, Vasudeva himself falling from the car of
precious metals! And, O warrior I swooned away, and, O king of men, my
sire seemed like unto Yayati after the loss of his merit, falling
towards the earth from heaven! And like unto a luminary whose merit hath
been lost saw my father falling, his head-gear foul and flowing loosely,
and his hair and dress disordered. And then the bow _Sharanga_ dropped
from my hand, and, O son of Kunti I swooned away! I sat down on the side
of the car. And, O thou descendant of the Bharata race, seeing me
deprived of consciousness on the car, and as if dead, my entire host
exclaimed _Oh_! and _Alas_! And my prone father with out-stretched arms
and lower limbs, appeared like a dropping bird. And him thus falling, O
thou of mighty arms, O hero, the hostile warriors bearing in their hands
lances and axes struck grievously! And (beholding this) my heart
trembled! and soon regaining my consciousness, O warrior, I could not
see in that mighty contest either the car of costly metals, or the enemy
Salwa, or my old father! Then I concluded in my mind that it was
certainly illusion. And recovering my senses, I again began to discharge
arrows by hundreds.'"


SECTION XXII

"Vasudeva continued, 'Then O thou foremost of the Bharata race, taking
up my beautiful bow, I began to cut off with my arrows the heads of the
enemies of the celestials, from off that car of costly metals! And I
began to discharge from the _Sharanga_ many well-looking arrows of the
forms of snakes, capable of going at a great height and possessing
intense energy. And, O perpetuator of the Kuru race, I could not then
see the car of costly metals, for it had vanished, through illusion! I
was then filled with wonder! That host of Danavas then, O Bharata, of
frightful visages and hair, set up a loud howl while I was waiting for
it, in that fierce battle. I then, with the object of destroying them,
fixed on my bow-string the weapon capable of piercing the foes if but
his sound was inaudible. Upon this, their shouts ceased. But those
Danavas that had sent up that shout were all slain by those shafts of
mine blazing as the Sun himself, and capable of striking at the
perception of sound alone. And after the shout had ceased at one place,
O mighty king, another yell proceeded from another quarter. Thitherto
also I sent my shafts. In this way, O Bharata, the Asuras began to send
up yells in all the ten quarters above and across. These were all slain
by me, _viz_., those that were in the skies and that were invisible,
with arrows of diverse forms, and celestial weapons inspired with
_mantras_. Then, O hero, that car of precious metals capable of going
anywhere at will, bewildering my eyes, reappeared at Pragjyotisha! And
then the destroying Danavas of fierce forms suddenly drowned me with a
mighty shower of rocks. And, O thou foremost of monarchs, torrents of
rocks falling upon me covered me up, and I began to grow like an
ant-hill (with its summits and peaks)! And covered along with my horses
and charioteer and flagstaffs, with crags on all sides, I disappeared
from sight altogether. Then those foremost of heroes of the Vrishni race
who were of my army were struck with panic, and all on a sudden began to
fly in all directions. And beholding me in that plight, O king, the
heaven, the firmament, and the earth were filled with exclamation of
_Oh!_ and _Alas!_ And then, O monarch, my friends filled with sorrow and
grief began to weep and wail with heavy hearts! And delight filled the
hearts of the enemies. And O thou who never waverest, I heard of this
after I had defeated the foe! And then wielding the thunderbolt, that
favourite (weapon) of Indra, capable of riving stones, I destroyed that
entire mass of crags! But my steeds, afflicted with the weight of the
stones and almost on the point of death began to tremble. And beholding
me, all my friends rejoiced again even as men rejoice on seeing the sun
rise in the sky, dispersing the clouds. And seeing my horses almost in
their last gasp for breath, afflicted with that load of stones, my
charioteer said unto me in words suitable to the occasion, "O thou of
the Vrishni race, behold Salwa the owner of the car of precious metals
sitting (yonder). Do not disregard him! Do thou exert thyself! Do thou
abandon thy mildness and consideration for Salwa. Slay Salwa, O thou of
mighty arms! O Kesava, do not let him live! O hero, O thou destroyer of
those that are not thy friends (enemies), an enemy should be slain with
every exertion! Even a weak enemy who is under the feet of a man endued
with strength, should not be disregarded by the latter: what (shall I
say) of one that dareth us to the fight? Therefore, O thou tiger among
men, putting forth every exertion, slay him, O lord, O thou foremost of
the Vrishni race! Do thou not delay again! This one is not capable of
being vanquished by milder measures. And he cannot in my opinion be thy
friend who is fighting thee and who devastated Dwaraka!" O Kaunteya,
hearing such words of my charioteer, and knowing that what he said was
true, I directed my attention to the fight (afresh), with the view of
slaying Salwa and destroying the car of costly metals! And, O hero,
saying unto Daruka, "_Stay a moment_" I fixed on my bow-string my
favourite weapon of fire, blazing and of celestial origin, of
irresistible force, and incapable of being baffled, bursting with
energy, capable of penetrating into everything, and of great splendour!
And saying, "_Destroy the car of precious metals together with all those
enemies that are in it_" I launched with the might of my arms and in
wrath with _mantras_, the great powerful discus _Sudarsana_ which
reduceth to ashes in battle Yakshas and Rakshasas and Danavas and kings
born in impure tribes, sharp-edged like the razor, and without stain,
like unto Yama the destroyer, and incomparable, and which killeth
enemies. And rising into the sky, it seemed like a second sun of
exceeding effulgence at the end of the _Yuga_. And approaching the town
of Saubha whose splendour had disappeared, the discus went right through
it, even as a saw divideth a tall tree. And cut in twain by the energy
of the Sudarsana it fell like the city of Tripura shaken by the shafts
of Maheswara. And after the town of Saubha had fallen, the discus came
back into my hands. And taking it up I once more hurled it with force
saying, "_Go thou unto Salwa_." The discus then cleft Salwa in twain who
in that fierce conflict was at the point of hurling a heavy mace. And
with its energy it set the foe ablaze. And after that brave warrior was
slain, the disheartened Danava women fled in all directions, exclaiming
_Oh!_ and _Alas!_ And taking my chariot in front of the town of Saubha I
cheerfully blew my conch and gladdened the hearts of my friends. And
beholding their town, high as the peak of the Meru, with its palaces and
gate-ways utterly destroyed, and all ablaze, the Danavas fled in fear.
And having thus destroyed the town of Saubha and slain Salwa, I returned
to the Anarttas and delighted my friends. And, O king, it is for this
reason that I could not come to the city named after the elephant
(Hastinapura), O destroyer of hostile heroes! O warrior, if I had come,
Suyodhana would not have been alive or the match at dice would not have
taken place. What can I do now? It is difficult to confine the waters
after the dam is broken!'"

Vaisampayana continued, "Having addressed the Kaurava thus, that
foremost of male persons, of mighty arms, the slayer of Madhu, possessed
of every grace, saluting the Pandavas, prepared for departure. And the
mighty-armed hero reverentially saluted Yudhishthira the just, and the
king in return and Bhima also smelt the crown of his head. And he was
embraced by Arjuna, and the twins saluted him with reverence. And he was
duly honoured by Dhaumya, and worshipped with tears by Draupadi. And
causing Subhadra and Abhimanyu to ascend his golden car, Krishna mounted
it himself, worshipped by the Pandavas. And consoling Yudhishthira,
Krishna set out for Dwaraka on his car resplendent as the sun and unto
which were yoked the horses _Saivya_ and _Sugriva_. And after he of the
Dasharha race had departed, Dhrishtadyumna, the son of Prishata, also set
out for his own city, taking with him the sons of Draupadi. And the king
of Chedi, Dhrishtaketu also, taking his sister with him set out for his
beautiful city of Suktimati, after bidding farewell to the Pandavas.
And, O Bharata, the Kaikeyas also, with the permission of Kunti's son
possessed of immeasurable energy, having reverentially saluted all the
Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of
Yudhishthira's kingdom though repeatedly requested to go, did not leave
the Pandavas. O foremost of kings, O bull of the Bharata race, the
multitude that surrounded those high-souled ones in the forest of
Kamyaka looked extraordinary. And Yudhishthira, honouring those
high-minded Brahmanas, in due time ordered his men, saying '_Make ready
the car_.'"


SECTION XXIII

Vaisampayana continued, "After the chief of the Dasharhas had departed,
the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each
looking like unto Shiva, and Krishna, and their priest, ascending costly
cars unto which were yoked excellent steeds, together went into the
forest. And at time of going they distributed _Nishkas_ of gold and
clothes and kine unto Brahmanas versed in _Siksha_ and _Akshara_ and
_mantras_. And twenty attendants followed them equipped with bows, and
bowstrings, and blazing weapons, and shafts and arrows and engines of
destruction. And taking the princess's clothes and the ornaments, and
the nurses and the maid-servants, Indrasena speedily followed the
princes on a car. And then approaching the best of Kurus, the
high-minded citizens walked round him. And the principal Brahmanas of
Kurujangala cheerfully saluted him. And together with his brothers,
Yudhishthira the just, on his part saluted them cheerfully. And the
illustrious king stopped there a little, beholding the concourse of the
inhabitants of Kurujangala. And the illustrious bull among the Kurus
felt for them as a father feeleth for his sons, and they too felt for
the Kuru chief even as sons feel for their father! And that mighty
concourse, approaching the Kuru hero, stood around him. And, O king,
affected, with bashfulness, and with tears in their eyes, they all
exclaimed, 'Alas, O lord! O Dharma!' And they said, 'Thou art the chief
of the Kurus, and the king of us, thy subjects! Where dost thou go, O
just monarch, leaving all these citizens and the inhabitants of the
country, like a father leaving his sons? Fie on the cruel-hearted son of
Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For,
O foremost of monarchs, those wretches ever wish unto thee who art firm
in virtue! Having thyself established the unrivalled city of
Indraprastha of the splendour of Kailasa itself, where dost thou go,
leaving it, O illustrious and just king, O achiever of extraordinary
deeds! O illustrious one, leaving that peerless palace built by Maya,
which possesseth the splendour of the palace of the celestials
themselves, and is like unto a celestial illusion, ever guarded by the
gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the
ways of virtue, pleasure, and profit said unto them in a loud voice,
'Living in the forest, the king intendeth to take away the good name of
his enemies! O ye with the regenerate ones at your head, versed in
virtue and profit, do you approaching the ascetics separately and
inclining them to grace, represent unto them what may be for our supreme
good!' Upon hearing these words of Arjuna, the Brahmanas and the other
orders, O king, saluting him cheerfully walked round the foremost of
virtuous men! And bidding farewell unto the son of Pritha, and
Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by
Yudhishthira, they returned to their respective abodes in the kingdom
with heavy hearts."


SECTION XXIV

Vaisampayana said, "After they had departed, Yudhishthira the virtuous
son of Kunti, unwavering in his promises, addressed all his brothers,
saying, 'We shall have to dwell in the solitary forest for these twelve
years. Search ye, therefore, in this mighty forest for some spot
abounding in birds and deer and flowers and fruits, beautiful to behold,
and auspicious, and inhabited by virtuous persons and where we may dwell
pleasantly for all these years!' Thus addressed by Yudhishthira,
Dhananjaya replied unto the son of Dharma, after reverencing the
illustrious king as if he were his spiritual preceptor. And Arjuna said,
'Thou hast respectfully waited upon all the great and old _Rishis_.
There is nothing unknown to thee in the world of men. And O bull of the
Bharata race, thou hast always waited with reverence upon Brahmanas
including Dwaipayana and others, and Narada of great ascetic merit, who
with senses under control, ever goeth to the gates of all the world from
the world of the gods unto that of Brahma, including that of the
Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of
the Brahmanas, and, O king, their prowess also! And O monarch, thou
knowest what is calculated to do us good! And O great king, we will live
wherever thou likest! Here is this lake, full of sacred water, called
_Dwaitavana_, abounding with flowers, and delightful to look at, and
inhabited by many species of birds. If, O king, it pleaseth thee, here
should we like to dwell these twelve years! Thinkest thou otherwise?'
Yudhishthira replied, 'O Partha, what thou hast said recommendeth itself
to me! Let us go that sacred and celebrated and large lake called
_Dwaitavana_!'"

Vaisampayana continued, "Then the virtuous son of Pandu, accompanied by
numerous Brahmanas, all went to the sacred lake called _Dwaitavana_. And
Yudhishthira was surrounded by numerous Brahmanas some of whom
sacrificed with fire and some without it and some of whom, devoted to
the study of the Vedas, lived upon alms or were of the class called
_Vanaprasthas_. And the king was also surrounded by hundreds of
_Mahatmas_ crowned with ascetic success and of rigid vows. And those
bulls of the Bharata race, the sons of Pandu setting out with those
numerous Brahmanas, entered the sacred and delightful woods of _Dwaita_.
And the king saw that mighty forest covered on the close of summer with
_Salas_, and palms, and mangoes, and _Madhukas_, and _Nipas_ and
_Kadamvas_ and _Sarjjas_ and _Arjunas_, and _Karnikars_, many of them
covered with flowers. And flocks of peacocks and _Datyuhas_ and
_Chakoras_ and _Varhins_ and _Kokilas_, seated on the tops of the
tallest trees of that forest were pouring forth their mellifluous notes.
And the king also saw in that forest mighty herds of gigantic elephants
huge as the hills, with temporal juice trickling down in the season of
rut, accompanied by herds of she-elephants. And approaching the
beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with
success in the habitations in that forest, and virtuous men of
sanctified souls clad in barks of trees and bearing matted locks on
their heads. And descending from their cars, the king that foremost of
virtuous men with his brothers and followers entered that forest like
Indra of immeasurable energy entering heaven. And crowds of _Charanas_
and _Siddhas_, desirous of beholding the monarch devoted to truth, came
towards him. And the dwellers of that forest stood surrounding that lion
among kings possessed of great intelligence. And saluting all the
_Siddhas_, and saluted by them in return as a king or a god should be,
that foremost of virtuous men entered the forest with joined hands
accompanied by all those foremost of regenerate ones. And the
illustrious and virtuous king, saluted in return by those virtuous
ascetics that had approached him, sat down in their midst at the foot of
a mighty tree decked with flowers, like his father (Pandu) in days
before. And those chiefs of the Bharata race _viz_., Bhima and
Dhananjaya and the twins and Krishna and their followers, all fatigued,
leaving their vehicles, sat themselves down around that best of kings.
And that mighty tree bent down with the weight of creepers, with those
five illustrious bowmen who had come there for rest sitting under it,
looked like a mountain with (five) huge elephants resting on its side."


SECTION XXV

Vaisampayana said, "Having fallen into distress, those princes thus
obtained at last a pleasant habitation in that forest. And there in
those woods abounding with _Sala_ trees and washed by the Saraswati,
they who were like so many Indras, began to sport themselves. And the
illustrious king, that bull of the Kuru race, set himself to please all
the _Yatis_ and _Munis_ and the principal Brahmanas in that forest, by
offerings of excellent fruits and roots. And their priest, Dhaumya
endued with great energy, like unto a father to those princes, began to
perform the sacrificial rites of _Ishti_ and _Paitreya_ for the Pandavas
residing in that great forest. And there came, as a guest, unto the
abode of the accomplished Pandavas living in the wood after loss of
their kingdom, the old Rishi Markandeya, possessed of intense and
abundant energy. And that bull of the Kuru race, the high-souled
Yudhishthira, possessed of unrivalled strength and prowess, paid his
homage unto that great _Muni_, reverenced by celestials and Rishis of
men, and possessed of the splendour of blazing fire. And that
illustrious and all-knowing _Muni_, of unrivalled energy, beholding
Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the
ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the
just, apparently grieved at this, asked him, saying, 'All these ascetics
are sorry for seeing me here. Why is it that thou alone smilest, as if
in glee, in the presence of these?' Markandeya replied, 'O child, I too
am sorry and do not smile in glee! Nor doth pride born of joy possess my
heart! Beholding to-day thy calamity, I recollect Rama, the son of
Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman,
dwelt in the woods at the command of his father. O son of Pritha, I
beheld him in days of old ranging with his bow on the top of the
_Rishyamuka_ hills! The illustrious Rama was like unto Indra, the lord
of Yama himself, and the slayer of Namuchi! Yet that sinless one had to
dwell in the forest at the command of his father, accepting it as his
duty. The illustrious Rama was equal unto Sakra in prowess, and
invincible in battle. And yet he had to range the forest renouncing all
pleasures! Therefore should no one act unrighteously, saying,--_I am
mighty!_ Kings Nabhaga and Bhagiratha and others, having subjugated by
truth this world bounded by the seas, (finally) obtained, O child, all
the region hereafter. Therefore, should no one act unrighteously,
saying,--_I am mighty!_ And, O exalted of men, the virtuous and truthful
king of Kasi and Karusha was called a mad dog for having renounced his
territories and riches! Therefore, should no one act unrighteously,
saying,--_I am mighty!_ O best of men, O son of Pritha, the seven
righteous Rishis, for having observed the ordinance prescribed by the
Creator himself in the Vedas, blaze in the firmament. Therefore, should
no one act unrighteously, saying,--_I am mighty!_ Behold, O king, the
mighty elephants, huge as mountain cliffs and furnished with tusks,
transgress not, O exalted of men, the laws of the Creator! Therefore,
should none act unrighteously saying, _Might is mine!_ And, O foremost
of monarchs, behold all the creatures acting according to their species,
as ordained by the Creator. Therefore, should none act unrighteously,
saying, _Might is mine_. O son of Pritha, in truth, and virtue, and
proper behaviour, and modesty, thou hast surpassed all creatures, and
thy fame and energy are as bright as fire or the Sun! Firm in thy
promises, O illustrious one, having passed in the woods thy painful
exile, thou wilt again, O king, snatch from the Kauravas thy blazing
prosperity with the help of thy own energy!'"

Vaisampayana continued, "Having spoken these words unto Yudhishthira
(seated) in the midst of the ascetics with friends, the great Rishi
having also saluted Dhaumya and all the Pandavas set out in a northerly
direction!"


SECTION XXVI

Vaisampayana said, "While the illustrious son of Pandu continued to
dwell in the _Dwaita_ woods, that great forest became filled with
Brahmanas. And the lake within that forest, ever resounding with Vedic
recitations, became sacred like a second region of Brahma. And the
sounds of the _Yajus_, the _Riks_, the _Samas_, and other words uttered
by the Brahmanas, were exceedingly delightful to hear. And the Vedic
recitations of the Brahmanas mingling with the twang of bows of the sons
of Pritha, produced a union of the Brahmana and Kshatriya customs that
was highly beautiful. And one evening the Rishi Vaka of the _Dalvya_
family addressed Yudhishthira, the son of Kunti seated in the midst of
the Rishis, saying, 'Behold, O chief of the Kurus, O son of Pritha, the
_homa_ time is come of these Brahmanas devoted to ascetic austerities,
the time when the (sacred) fires have all been lit up! These all, of
rigid vows, protected by thee, are performing the rites of religion in
this sacred region! The descendants of Bhrigu and Angiras, along with
those of Vasistha and Kasyapa, the illustrious sons of Agastya, the
offspring of Atri all of excellent vows, in fact, all the foremost
Brahmanas of the whole, are now united with thee! Listen, O son of the
Kuru race born of Kunti, thyself with thy brothers, to the words I speak
to thee! As fire aided by the wind consumeth the forest, so _Brahma_
energy mingling with _Kshatriya_ energy, and _Kshatriya_ might mingling
with Brahma power, might, when they gathered force, consume all enemies!
O child, he should never desire to be without Brahmanas who wisheth to
subdue this and the other world for length of days! Indeed, a king
slayeth his enemies having obtained a Brahmana conversant with religion
and worldly affairs and freed from passion and folly. King Vali
cherishing his subjects practised those duties that lead to salvation,
and knew not of any other means in this world than Brahmanas. It was for
this that all the desires of Virochana's son, the Asura (Vali), were
ever gratified, and his wealth was ever inexhaustible. Having obtained
the whole earth through the aid of the Brahmanas, he met with
destruction when he began to practise wrong on them! This earth with her
wealth never adoreth long as her lord a Kshatriya living without a
Brahmana! The earth, however, girt by the sea, boweth unto him who is
ruled by a Brahmana and taught his duties by him! Like an elephant in
battle without his driver, a Kshatriya destitute of Brahmanas decreaseth
in strength! The Brahmana's sight is without compare, and the
Kshatriya's might also is unparalleled. When these combine, the whole
earth itself cheerfully yieldeth to such a combination. As fire becoming
mightier with the wind consumeth straw and wood, so kings with Brahmanas
consume all foes! An intelligent Kshatriya, in order to gain what he
hath not, and increase what he hath, should take counsel of Brahmanas!
Therefore, O son of Kunti, for obtaining what thou hast not and
increasing what thou hast, and spending what thou hast on proper objects
and persons, keep thou with thee a Brahmana of reputation, of a
knowledge of the Vedas, of wisdom and experience! O Yudhishthira, thou
hast ever highly regarded the Brahmanas. It is for this that thy fame is
great and blazeth in the three worlds!'"

Vaisampayana continued, "Then all those Brahmanas who were with
Yudhishthira worshipped Vaka of the Dalvya race, and having heard him
praise Yudhishthira became highly pleased. And Dwaipayana and Narada and
Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas
and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and
Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and
Suvakana, Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and
Suhotra and Hotravahana; these and many other Brahmanas of rigid vows
then adored Yudhishthira like Rishis adoring Purandara in heaven!"


SECTION XXVII

Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna
seated in the evening, conversed with one another afflicted with sorrow
and grief. And the handsome and well informed Krishna dear unto her
lords and devoted to them, thus spake unto Yudhishthira, 'The sinful,
cruel, and wicked-minded son of Dhritarashtra certainly feeleth no
sorrow for us, when, O king, that evil-hearted wretch having sent thee
with myself into the woods dressed in deer-skin feeleth no regret! The
heart of that wretch of evil deeds must surely be made of steel when he
could at that time address thee, his virtuous eldest brother, in words
so harsh! Having brought thee who deservest to enjoy every happiness and
never such woe, into such distress, alas, that wicked-minded and sinful
wretch joyeth with his friends! O Bharata, when dressed in deer-skin
thou hast set out for the woods, only four persons, O monarch, _viz_.,
Duryodhana, Karna, the evil-minded Sakuni, and Dussasana that bad and
fierce brother of Duryodhana, did not shed tears! With the exception of
these, O thou best of the Kurus, all other Kurus filled with sorrow shed
tears from their eyes! Beholding this thy bed and recollecting what thou
hadst before, I grieve, O king, for thee who deservest not woe and hast
been brought up in every luxury! Remembering that seat of ivory in thy
court, decked with jewels and beholding this seat of _kusa_ grass, grief
consumeth me, O king! I saw thee, O king, surrounded in thy court by
kings! What peace can my heart know in not beholding thee such now? I
beheld thy body, effulgent as the sun, decked with sandal paste! Alas,
grief depriveth me of my senses in beholding thee now besmeared with mud
and dirt! I saw thee before, O king, dressed in silken clothes of pure
white! But I now behold thee dressed in rags! Formerly, O king, pure
food of every kind was carried from thy house on plates of gold for
Brahmanas by thousands! And, O king, food also of the best kind was
formerly given by thee unto ascetics both houseless and living in
domesticity! Formerly, living in thy mansion thou hadst ever filled with
food of every kind plates by thousands, and worshipped the Brahmanas
gratifying every wish of theirs! What peace, O king, can my heart know
in not beholding all this now? And, O great king, these thy brothers,
endued with youth and decked with ear-rings, were formerly fed by cook
with food of the sweet flavour and dressed with skill! Alas, O king, I
now behold them all, so undeserving of woe, living in the woods and upon
what the wood may yield! My heart, O King knoweth no peace! Thinking of
this Bhimasena living in sorrow in the woods, doth not thy anger blaze
up, even though it is time? Why doth not thy anger, O king, blaze up
upon beholding the illustrious Bhimasena who ever performeth everything
unaided, so fallen into distress, though deserving of every happiness?
Why, O king, doth not thy anger blaze up on beholding that Bhima living
in the woods who was formerly surrounded with numerous vehicles and
dressed in costly apparel? This exalted personage is ready to slay all
the Kurus in battle. He beareth, however, all this sorrow, only because
he waiteth for the fufilment of thy promise! This Arjuna, O king, though
possessed of two hands, is equal, for the lightness of his hand in
discharging shafts, to (Kaitavirya) Arjuna of a thousand arms! He is
even (to foes), like unto Yama himself at the end of the _Yuga_! It was
by the prowess of his weapons that all the kings of the earth were made
to wait upon the Brahmanas at thy sacrifice! Beholding that Arjuna that
tiger among men worshipped by both the celestials and the Danavas so
anxious, why, O king, dost thou not feel indignant? I grieve, O Bharata,
that thy wrath doth not blaze up at sight of that son of Pritha in
exile, that prince who deserveth not such distress and who hath been
brought up in every luxury! Why doth not thy wrath blaze up at sight of
that Arjuna in exile, who, on a single car, hath vanquished celestials
and men and serpents? Why, O king, doth not thy wrath blaze up at sight
of that Arjuna in exile who, honoured with offerings of cars and
vehicles of various forms and horses and elephants, forcibly took from
the kings of the earth their treasures, who is the chastiser of all
foes, and who at one impetus can throw full five hundred arrows? Why, O
king, doth not thy wrath blaze up at sight of Nakula, in exile, who so
fair and able-bodied and young, is the foremost of all swordsmen? Why, O
king, dost thou pardon the foe, O Yudhishthira, at sight of Madri's son,
the handsome and brave Sahadeva in exile? Why doth not thy anger blaze
up, O king, it sight of both Nakula and Sahadeva overwhelmed with grief,
though so undeserving of distress? Why also, O king, dost thou pardon
the foe at sight of myself in exile who, born in the race of Drupada
and, therefore, the sister of Dhrishtadyumna, am the daughter-in-law of
the illustrious Pandu and the devoted wife of heroes? Truly, O thou best
of the Bharatas, thou hast no anger, else why is it that thy mind is not
moved at sight of thy brothers and myself (in such distress)? It is said
that there is no Kshatriya in the world who is bereft of anger. I now
behold in thee, however, a refutation of the proverb! That Kshatriya, O
son of Pritha, who discovereth not his energy when the opportunity
cometh, is ever disregarded by all creatures! Therefore, O king, thou
shouldst not extend thy forgiveness to the foe. Indeed, with thy energy,
without doubt, thou mayst slay them all! So also, O king, that Kshatriya
who is not appeased when the time for forgiveness cometh, becometh
unpopular with every creature and meeteth with destruction both in this
and the other world!'"


SECTION XXVIII

"Draupadi continued, 'On this subject, the ancient story of the
conversation between Prahlada and Vali, the son of Virochana, is quoted
as an example. One day Vali asked his grand-father Prahlada, the chief
of the Asuras and the Danavas, possessed of great wisdom and well-versed
in the mysteries of the science of duty, saying, "O sire, is forgiveness
meritorious or might and energy such? I am puzzled as regards this; O
sire, enlighten me who ask thee this! O thou conversant with all duties,
tell me truly which of these is meritorious? I will strictly obey
whatever thy command may be!" Thus asked (by Vali), his wise
grandfather, conversant with every conclusion, replied upon the whole
subject unto his grand-son who had sought at his hands the resolution of
his doubts. And Prahlada said, "Know, O child, these two truths with
certainty, viz., that might is not always meritorious and forgiveness
also is not always meritorious! He that forgiveth always suffereth many
evils. Servants and strangers and enemies always disregard him. No
creature ever bendeth down unto him. Therefore it is, O child, that the
learned applaud not a constant habit of forgiveness! The servants of an
ever-forgiving person always disregard him, and contract numerous
faults. These mean-minded men also seek to deprive him of his wealth.
Vile-souled servants also appropriate to themselves his vehicles and
clothes and ornaments and apparel and beds and seats and food and drink
and other articles of use. They do not also at the command of their
master, give unto others the things they are directed to give. Nor do
they even worship their master with that respect which is their master's
due. Disregard in this world is worse than death. O child, sons and
servants and attendants and even strangers speak harsh words unto the
man who always forgiveth. Persons, disregarding the man of an
ever-forgiving temper, even desire his wife, and his wife also, becometh
ready to act as she willeth. And servants also that are ever fond of
pleasure, if they do not receive even slight punishments from their
master, contract all sorts of vices, and the wicked ever injure such a
master. These and many other demerits attach to those that are
ever-forgiving!

"'"Listen now, O son of Virochana, to the demerits of those that are
never forgiving! The man of wrath who, surrounded by darkness, always
inflicteth, by help of his own energy, various kinds of punishment on
persons whether they deserve them or not, is necessarily separated from
his friends in consequence of that energy of his. Such a man is hated by
both relatives and strangers. Such a man, because he insulteth others,
suffereth loss of wealth and reapeth disregard and sorrow and hatred and
confusion and enemies. The man of wrath, in consequence of his ire,
inflicteth punishments on men and obtaineth (in return) harsh words. He
is divested of his prosperity soon and even of life, not to say, of
friends and relatives. He that putteth forth his might both upon his
benefactor and his foe, is an object of alarm to the world, like a snake
that hath taken shelter in a house, to the inmates thereof. What
prosperity can he have who is an object of alarm to the world? People
always do him an injury when they find a hole. Therefore, should men
never exhibit might in excess nor forgiveness on all occasions. One
should put forth his might and show his forgiveness on proper occasions.
He that becometh forgiving at the proper time and harsh and mighty also
at the proper time, obtaineth happiness both in this world and the
other.

"'"I shall now indicate the occasions in detail of forgiveness, as laid
down by the learned, and which should ever be observed by all. Hearken
unto me as I speak! He that hath done thee a service, even if he is
guilty of a grave wrong unto thee, recollecting his former service,
shouldst thou forgive that offender. Those also that have become
offenders from ignorance and folly should be forgiven for learning and
wisdom are not always easily attainable by man. They that having
offended thee knowingly, plead ignorance should be punished, even if
their offences be trivial. Such crooked men should never be pardoned.
The first offence of every creature should be forgiven. The second
offence, however, should be punished, even if it be trivial. If,
however, a person committeth an offence unwillingly, it hath been said
that examining his plea well by a judicious enquiry, he should be
pardoned. Humility may vanquish might, humility may vanquish weakness.
There is nothing that humility may not accomplish. Therefore, humility
is truly fiercer (than it seemeth)! One should act with reference to
place and time, taking note of his own might or weakness. Nothing can
succeed that hath been undertaken without reference to place and time.
Therefore, do thou ever wait for place and time! Sometimes offenders
should be forgiven from fear of the people. These have been declared to
be times of forgiveness. And it hath been said that on occasions besides
these, might should be put forth against transgressors."'

"Draupadi continued, 'I, therefore, regard, O king, that the time hath
come for thee to put forth thy might! Unto those Kurus the covetous sons
of Dhritarashtra who injure us always, the present is not the time for
forgiveness! It behoveth thee to put forth thy might. The humble and
forgiving person is disregarded; while those that are fierce persecute
others. He, indeed, is a king who hath recourse to both, each according
to its time!'"


SECTION XXIX

"Yudhishthira said, 'Anger is the slayer of men and is again their
prosperor. Know this, O thou possessed of great wisdom, that anger is
the root of all prosperity and all adversity. O thou beautiful one, he
that suppresseth his anger earneth prosperity. That man, again, who
always giveth way to anger, reapeth adversity from his fierce anger. It
is seen in this world that anger is the cause of destruction of every
creature. How then can one like me indulge his anger which is so
destructive of the world? The angry man commiteth sin. The angry man
killeth even his preceptors. The angry man insulteth even his superiors
in harsh words. The man that is angry faileth to distinguish between
what should be said and what should not. There is no act that an angry
man may not do, no word that an angry man may not utter. From anger a
man may slay one that deserveth not to be slain, and may worship one
that deserveth to be slain. The angry man may even send his own soul to
the regions of Yama. Beholding all these faults, the wise control their
anger, desirous of obtaining high prosperity both in this and the other
world. It is for this that they of tranquil souls have banished wrath.
How can one like us indulge in it then? O daughter of Drupada,
reflecting upon all this, my anger is not excited. One that acteth not
against a man whose wrath hath been up, rescueth himself as also others
from great fear. In fact, he may be regarded to be the physician of the
two (_viz_., himself and angry man). If a weak man, persecuted by
others, foolishly becometh angry towards men that are mightier than he,
he then becometh himself the cause of his own destruction. And in
respect of one who thus deliberately throweth away his life, there are
no regions hereafter to gain. Therefore, O daughter of Drupada, it hath
been said that a weak man should always suppress his wrath. And the wise
man also who though persecuted, suffereth not his wrath to be roused,
joyeth in the other world--having passed his persecutor over in
indifference. It is for this reason hath it been said that a wise man,
whether strong or weak, should ever forgive his persecutor even when the
latter is in the straits. It is for this, O Krishna, that the virtuous
applaud them that have conquered their wrath. Indeed, it is the opinion
of the virtuous that the honest and forgiving man is ever victorious.
Truth is more beneficial than untruth; and gentleness than cruel
behaviour. How can one like me, therefore, even for the purpose of
slaying Duryodhana, exhibit anger which hath so many faults and which
the virtuous banish from their souls? They that are regarded by the
learned of foresight, as possessed of (true) force of character, are
certainly those who are wrathful in outward show only. Men of learning
and of true insight call him to be possessed of force of character who
by his wisdom can suppress his risen wrath. O thou of fair hips, the
angry man seeth not things in their true light. The man that is angry
seeth not his way, nor respecteth persons. The angry man killeth even
those that deserve not to be killed. The man of wrath slayeth even his
preceptors. Therefore, the man possessing force of character should ever
banish wrath to a distance. The man that is overwhelmed with wrath
acquireth not with ease generosity, dignity, courage, skill, and other
attributes belonging to real force of character. A man by forsaking
anger can exhibit proper energy, whereas, O wise one, it is highly
difficult for the angry man to exhibit his energy at the proper time!
The ignorant always regard anger as equivalent to energy. Wrath, however
hath been given to man for the destruction of the world. The man,
therefore, who wisheth to behave properly, must ever forsake anger. Even
one who hath abandoned the excellent virtues of his own order, it is
certain, indulgeth in wrath (if behaveth properly). If fools, of mind
without light, transgress in every respect, how, O faultless one, can
one like me transgress (like them)? If amongst men there were not
persons equal unto the earth in forgiveness, there would be no peace
among men but continued strife caused by wrath. If the injured return
their injuries, if one chastised by his superior were to chastise his
superior in return, the consequence would be the destruction of every
creature, and sin also would prevail in the world. If the man who hath
ill speeches from another, returneth those speeches afterwards; if the
injured man returneth his injuries; if the chastised person chastiseth
in return; if fathers slay sons, and sons fathers and if husbands slay
wives, and wives husbands; then, O Krishna, how can birth take place in
a world where anger prevaileth so! For, O thou of handsome face, know
that the birth of creatures is due to peace! If the kings also, O
Draupadi, giveth way to wrath, his subjects soon meet with destruction.
Wrath, therefore, hath for its consequence the destruction and the
distress of the people. And because it is seen that there are in the
world men who are forgiving like the Earth, it is therefore that
creatures derive their life and prosperity. O beautiful one, one should
forgive under every injury. It hath been said that the continuation of
species is due to man being forgiving. He, indeed, is a wise and
excellent person who hath conquered his wrath and who showeth
forgiveness even when insulted, oppressed, and angered by a strong
person. The man of power who controleth his wrath, hath (for his
enjoyment) numerous everlasting regions; while he that is angry, is
called foolish, and meeteth with destruction both in this and the other
world. O Krishna, the illustrious and forgiving Kasyapa hath, in this
respect, sung the following verses in honour of men that are ever
forgiving, "Forgiveness is virtue, forgiveness is sacrifice, forgiveness
is the Vedas, forgiveness is the _Shruti_. He that knoweth this is
capable of forgiving everything. Forgiveness is _Brahma_; forgiveness is
truth; forgiveness is stored ascetic merit; forgiveness protecteth the
ascetic merit of the future; forgiveness is asceticism; forgiveness is
holiness; and by forgiveness is it that the universe is held together.
Persons that are forgiving attain to the regions obtainable by those
that have performed meritorious sacrifices, or those that are
well-conversant with the Vedas, or those that have high ascetic merit.
Those that perform Vedic sacrifices as also those that perform the
meritorious rites of religion obtain other regions. Men of forgiveness,
however, obtain those much-adored regions that are in the world of
Brahma. Forgiveness is the might of the mighty; forgiveness is
sacrifice; forgiveness is quiet of mind. How, O Krishna, can one like us
abandon forgiveness, which is such, and in which are established
_Brahma_, and truth, and wisdom and the worlds? The man of wisdom should
ever forgive, for when he is capable of forgiving everything, he
attaineth to _Brahma_. The world belongeth to those that are forgiving;
the other world is also theirs. The forgiving acquire honours here, and
a state of blessedness hereafter. Those men that ever conquer their
wrath by forgiveness, obtain the higher regions. Therefore hath it been
said that forgiveness is the highest virtue." Those are the verses sung
by Kasyapa in respect of those that are everforgiving. Having listened,
O Draupadi, to these verses in respect of forgiveness, content thyself!
Give not way to thy wrath! Our grandsire, the son of Santanu, will
worship peace; Krishna, the son of Devaki, will worship peace; the
preceptor (Drona) and Vidura called _Kshatri_ will both speak of peace;
Kripa and Sanjaya also will preach peace. And Somadatta and Yuyutshu and
Drona's son and our grandsire Vyasa, every one of them speaketh always
of peace. Ever urged by these towards peace, the king (Dhritarashtra)
will, I think, return us our kingdom. If however, he yieldeth to
temptation, he will meet with destruction. O lady, a crisis hath come in
the history of Bharatas for plunging them into calamity! This hath been
my certain conclusion from some time before! Suyodhana deserveth not the
kingdom. Therefore hath he been unable to acquire forgiveness. I,
however, deserve the sovereignty and therefore is it that forgiveness
hath taken possession of me. Forgiveness and gentleness are the
qualities of the self-possessed. They represent eternal virtue. I shall,
therefore, truly adopt those qualities.'"


SECTION XXX

"Draupadi said, 'I bow down unto _Dhatri_ and _Vidhatri_ who have thus
clouded thy sense! Regarding the burden (thou art to bear) thou thinkest
differently from the ways of thy fathers and grand-fathers! Influenced
by acts men are placed in different situations of life. Acts, therefore,
produce consequences that are inevitable; emancipation is desired from
mere folly. It seemeth that man can never attain prosperity in this
world by virtue, gentleness, forgiveness, straight-forwardness and fear
of censure! If this were not so, O Bharata, this insufferable calamity
would never have overtaken thee who art so undeserving of it, and these
thy brothers of great energy! Neither in those days of prosperity nor in
these days of thy adversity, thou, O Bharata, hath ever known anything
so dear to thee as virtue, which thou hast even regarded as dearer to
thee than life! That thy kingdom is for virtue alone, that thy life also
is for virtue alone, is known to Brahmanas and thy superiors and even
the celestials! I think thou canst abandon Bhimasena and Arjuna and
these twin sons of Madri along with myself but thou canst not abandon
virtue! I have heard that the king protecteth virtue; and virtue,
protected by him, protecteth him (in return)! I see, however, that
virtue protecteth thee not! Like the shadow pursuing a man, thy heart, O
tiger among men, with singleness of purpose, ever seeketh virtue. Thou
hast never disregarded thy equals, and inferiors and superiors.
Obtaining even the entire world, thy pride never increased! O son of
Pritha, thou ever worshippest Brahmanas, and gods, and the _Pitris_,
with _Swadhas_, and other forms of worship! O son of Pritha, thou hast
ever gratified the Brahmanas by fulfilling every wish of theirs! _Yatis_
and _Sannyasins_ and mendicants of domestic lives have always been fed
in thy house from off plates of gold where I have distributed (food)
amongst them. Unto the _Vanaprasthas_ thou always givest gold and food.
There is nothing in thy house thou mayest not give unto the Brahmanas!
In the _Viswadeva_ sacrifice, that is, for thy peace, performed in thy
house, the things consecrated are first offered unto guests and all
creatures while thou livest thyself with what remaineth (after
distribution)! _Ishtis Pashubandhas_, sacrifices for obtaining fruition
of desire, the religious rites of (ordinary) domesticity, _Paka_
sacrifices, and sacrifices of other kinds, are ever performed in thy
house. Even in this great forest, so solitary and haunted by robbers,
living in exile, divested of thy kingdom, thy virtue hath sustained no
diminution! The _Aswamedha_, the _Rajasuya_, the _Pundarika_, and
_Gosava_, these grand sacrifices requiring large gifts have all been
performed by thee! O monarch, impelled by a perverse sense during that
dire hour of a losing match at dice, thou didst yet stake and lose thy
kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple,
gentle, liberal, modest, truthful, how, O king could thy mind be
attracted to the vice of gambling? I am almost deprived of my sense, O
king, and my heart is overwhelmed with grief, beholding this thy
distress, and this thy calamity! An old history is cited as an
illustration for the truth that men are subjects to the will of God and
never to their own wishes! The Supreme Lord and Ordainer of all
ordaineth everything in respect of the weal and woe, the happiness and
misery, of all creatures, even prior to their births guided by the acts
of each, which are even like a seed (destined to sprout forth into the
tree of life). O hero amongst men, as a wooden doll is made to move its
limbs by the wirepuller, so are creatures made to work by the Lord of
all. O Bharata, like space that covereth every object, God, pervading
every creature, ordaineth its weal or woe. Like a bird tied with a
string, every creature is dependent on God. Every one is subject to God
and none else. No one can be his own ordainer. Like a pearl on its
string, or a bull held fast by the cord passing through its nose, or a
tree fallen from the bank into the middle of the stream, every creature
followeth the command of the Creator, because imbued with His Spirit and
because established in Him. And man himself, dependent on the Universal
Soul, cannot pass a moment independently. Enveloped in darkness,
creatures are not masters of their own weal or woe. They go to heaven or
hell urged by God Himself. Like light straws dependent on strong winds,
all creatures, O Bharatas, are dependent on God! And God himself,
pervading all creatures and engaged in acts right and wrong, moveth in
the universe, though none can say _This is God!_ This body with its
physical attributes is only the means by which God--the Supreme Lord of
all maketh (every creature) to reap fruits that are good or bad. Behold
the power of illusion that hath been spread by God, who confounding with
his illusion, maketh creatures slay their fellows! Truth-knowing _Munis_
behold those differently. They appear to them in a different light, even
like the rays of the Sun (which to ordinary eyes are only a pencil of
light, while to eyes more penetrating seem fraught with the germs of
food and drink). Ordinary men behold the things of the earth otherwise.
It is God who maketh them all, adopting different processes in their
creation and destruction. And, O Yudhishthira, the Self-create Grandsire,
Almighty God, spreading illusion, slayeth his creatures by the
instrumentality of his creatures, as one may break a piece of inert and
senseless wood with wood, or stone with stone, or iron with iron. And
the Supreme Lord, according to his pleasure, sporteth with His
creatures, creating and destroying them, like a child with his toy (of
soft earth). O king, it doth seem to me that God behaveth towards his
creatures like a father or mother unto them. Like a vicious person, He
seemeth to bear himself towards them in anger! Beholding superior and
well-behaved and modest persons persecuted, while the sinful are happy,
I am sorely troubled. Beholding this thy distress and the prosperity of
Suyodhana, I do not speak highly of the Great Ordainer who suffereth
such inequality! O sir, what fruits doth the Great Ordainer reap by
granting prosperity to Dhritarashtra's son who transgresseth the
ordinances, who is crooked and covetous, and who injureth virtue and
religion! If the act done pursueth the doer and none else, then
certainly it is God himself who is stained with the sin of every act. If
however, the sin of an act done doth not attach to the doer, then
(individual) might (and not God) is the true cause of acts, and I grieve
for those that have no might!'"


SECTION XXXI

"Yudhishthira said, 'Thy speech, O Yajnaseni, is delightful, smooth and
full of excellent phrases. We have listened to it (carefully). Thou
speakest, however, the language of atheism. O princess, I never act,
solicitous of the fruits of my actions. I give away, because it is my
duty to give; I sacrifice because it is my duty to sacrifice! O Krishna,
I accomplish to the best of my power whatever a person living in
domesticity should do, regardless of the fact whether those acts have
fruits or not. O thou of fair hips, I act virtuously, not from the
desire of reaping the fruits of virtue, but of not transgressing the
ordinances of the Veda, and beholding also the conduct of the good and
wise! My heart, O Krishna, is naturally attracted towards virtue. The
man who wisheth to reap the fruits of virtue is a trader in virtue. His
nature is mean and he should never be counted amongst the virtuous. Nor
doth he ever obtain the fruits of his virtues! Nor doth he of sinful
heart, who having accomplished a virtuous act doubteth in his mind,
obtain the fruits of his act, in consequence of that scepticism of his!
I speak unto thee, under the authority of the Vedas, which constitute
the highest proof in such matters, that never shouldst thou doubt
virtue! The man that doubteth virtue is destined to take his birth in
the brute species. The man of weak understanding who doubteth religion,
virtue or the words of the Rishis, is precluded from regions of
immortality and bliss, like Sudras from the Vedas! O intelligent one, if
a child born of a good race studieth the Vedas and beareth himself
virtuously, royal sages of virtuous behaviour regard him as an aged sage
(not withstanding his years)! The sinful wretch, however, who doubteth
religion and transgresseth the scriptures, is regarded as lower even
than Sudras and robbers! Thou hast seen with thy own eyes the great
ascetic Markandeya of immeasurable soul come to us! It is by virtue
alone that he hath acquired immortality in the flesh. Vyasa, and
Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis
have all, by virtue alone, become of pure soul! Thou beholdest them with
thy own eyes as furnished with prowess of celestial asceticism,
competent to curse or bless (with effect), and superior to the very
gods! O sinless one, these all, equal to the celestials themselves,
behold with their eyes what is written in the Vedas, and describe virtue
as the foremost duty! It behoveth thee not, therefore, O amiable Queen,
to either doubt or censure God or act, with a foolish heart. The fool
that doubteth religion and disregardeth virtue, proud of the proof
derived from his own reasoning, regardeth not other proofs and holdeth
the Rishis, who are capable of knowing the future as present as mad men.
The fool regardeth only the external world capable of gratifying his
senses, and is blind to everything else. He that doubteth religion hath
no expiation for his offence. That miserable wretch is full of anxiety
and acquireth not regions of bliss hereafter. A rejector of proofs, a
slanderer of the interpretation of the Vedic scriptures, a transgressor
urged by lust and covetousness, that fool goeth to hell. O amiable one,
he on the other hand, who ever cherisheth religion with faith, obtaineth
eternal bliss in the other world. The fool who cherisheth not religion,
transgressing the proofs offered by the Rishis, never obtaineth
prosperity in any life, for such transgression of the scriptures. It is
certain, O handsome one, that with respect to him who regardeth not the
words of the Rishis or the conduct of the virtuous as proof, neither
this nor the other world existeth. Doubt not, O Krishna, the ancient
religion that is practised by the good and framed by Rishis of universal
knowledge and capable of seeing all things! O daughter of Drupada,
religion is the only raft for those desirous of going to heaven, like a
ship to merchants desirous of crossing the ocean. O thou faultless one,
if the virtues that are practised by the virtuous had no fruits, this
universe then would be enveloped in infamous darkness. No one then would
pursue salvation, no one would seek to acquire knowledge nor even
wealth, but men would live like beasts. If asceticism, the austerities
of celibate life, sacrifices, study of the Vedas, charity,
honesty,--these all were fruitless, men would not have practised virtue
generation after generation. If acts were all fruitless, a dire
confusion would ensue. For what then do Rishis and gods and Gandharvas
and Rakshasas who are all independent of human conditions, cherish
virtue with such affection? Knowing it for certain that God is the giver
of fruits in respect of virtue, they practise virtue in this world.
This, O Krishna, is the eternal (source of) prosperity. When the fruits
of both knowledge and asceticism are seen, virtue and vice cannot be
fruitless. Call to thy mind, O Krishna, the circumstances of thy own
birth as thou that heard of them, and recall also the manner in which
Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles,
are the best proofs (of the fruits of virtue)! They that have their
minds under control, reap the fruits of their acts and are content with
little. Ignorant fools are not content with even that much they get
(here), because they have no happiness born of virtue to acquire to in
the world hereafter. The fruitlessness of virtuous acts ordained in the
Vedas, as also of all transgressions, the origin and destruction of acts
are, O beautiful one, mysterious even to the gods. These are not known
to any body and everybody. Ordinary men are ignorant in respect of
these. The gods keep up the mystery, for the illusion covering the
conduct of the gods is unintelligible. Those regenerate ones that have
destroyed all aspirations, that have built all their hopes on vows and
asceticism, that have burnt all their sins and have acquired minds where
quest and peace and holiness dwell, understand all these. Therefore,
though you mayst not see the fruits of virtue, thou shouldst not yet
doubt religion or gods. Thou must perform sacrifices with a will, and
practise charity without insolence. Acts in this world have their
fruits, and virtue also is eternal. Brahma himself told this unto his
(spiritual) sons, as testified to by Kasyapa. Let thy doubt, therefore,
O Krishna, be dispelled like mist. Reflecting upon all this, let thy
scepticism give way to faith. Slander not God, who is the lord of all
creatures. Learn how to know him. Bow down unto him. Let not thy mind be
such. And, O Krishna, never disregard that Supreme Being through whose
grace mortal man, by piety, acquireth immortality!'"


SECTION XXXII

"Draupadi said, 'I do not ever disregard or slander religion, O son of
Pritha! Why should I disregard God, the lord of all creatures? Afflicted
with woe, know me, O Bharata, to be only raving. I will once more indulge
in lamentations; listen to me with attention. O persecutor of all
enemies, every conscious creature should certainly act in this world. It
is only the immobile, and not other creatures, that may live without
acting. The calf, immediately after its birth, sucketh the mothers's
teat. Persons feel pain in consequence of incantations performed with
their statues. It seemeth, therefore, O Yudhishthira, that creatures
derive the character of their lives from their acts of former lives.
Amongst mobile creatures man differeth in this respect that he aspireth,
O bull of the Bharata race, to affect his course of life in this and the
other world by means of his acts. Impelled by the inspiration of a
former life, all creatures visibly (reap) in this world the fruits of
their acts. Indeed, all creatures live according to the inspiration of a
former life, even the Creator and the Ordainer of the universe, like a
crane that liveth on the water (untaught by any one.) If a creature
acteth not, its course of life is impossible. In the case of a creature,
therefore, there must be action and not inaction. Thou also shouldest
act, and not incur censure by abandoning action. Cover thyself up, as
with an armour, with action. There may or may not be even one in a
thousand who truly knoweth the utility of acts or work. One must act for
protecting as also increasing his wealth; for if without seeking to
earn, one continueth to only spend, his wealth, even if it were a hoard
huge as Himavat, would soon be exhausted. All the creatures in the world
would have been exterminated, if there were no action. If also acts bore
no fruits, creatures would never have multiplied. It is even seen that
creatures sometimes perform acts that have no fruits, for without acts
the course of life itself would be impossible. Those persons in the
world who believe in destiny, and those again who believe in chance, are
both the worst among men. Those only that believe in the efficacy of
acts are laudable. He that lieth at ease, without activity, believing in
destiny alone, is soon destroyed like an unburnt earthen pot in water.
So also he that believeth in chance, i.e. sitteth inactive though
capable of activity liveth not long, for his life is one of weakness and
helplessness. If any person accidentally acquireth any wealth, it is
said he deriveth it from chance, for no one's effort hath brought about
the result. And, O son of Pritha, whatever of good fortune a person
obtaineth in consequence of religious rites, that is called
providential. The fruit, however that a person obtaineth by acting
himself, and which is the direct result of those acts of his, is
regarded as proof of personal ability. And, O best of men, know that the
wealth one obtaineth spontaneously and without cause is said to be a
spontaneous acquisition. Whatever is thus obtained by chance, by
providential dispensation, spontaneously, of as the result of one's acts
is, however, the consequence of the acts of a former life. And God, the
Ordainer of the universe, judging according to the acts of former lives,
distributeth among men their portions in this world. Whatever acts, good
or bad, a person performeth, know that they are the result of God's
arrangements agreeably to the acts of a former life. This body is only
the instruments in the hands of God, for doing the acts that are done.
Itself, inert, it doth as God urgeth it to do. O son of Kunti, it is the
Supreme Lord of all who maketh all creatures do what they do. The
creatures themselves are inert. O hero, man, having first settled some
purpose in his mind, accomplisheth it, himself working with the aid of
his intelligence. We, therefore, say that man is himself the cause (of
what he doeth). O bull among men, it is impossible to number the acts of
men, for mansions and towns are the result of man's acts. Intelligent
men know, by help of their intellect, that oil may be had from sesame,
curds from milk, and that food may be cooked by means of igniting fuel.
They know also the means for accomplishing all these. And knowing them,
they afterwards set themselves, with proper appliances, to accomplish
them. And creatures support their lives by the results achieved in these
directions by their own acts. If a work is executed by a skilled
workman, it is executed well. From differences (in characteristics),
another work may be said to be that of an unskilful hand. If a person
were not, in the matter of his acts, himself the cause thereof, then
sacrifices would not bear any fruits in his case nor would any body be a
disciple or a master. It is because a person is himself the cause of his
work that he is applauded when he achieved success. So the doer is
censured if he faileth. If a man were not himself the cause of his acts,
how would all this be justified? Some say that everything is the result
of providential dispensation; others again, that this is not so, but
that everything which is supposed to be the result of destiny or chance
is the result of the good or the bad acts of former lives. It is seen,
possessions are obtained from chance, as also from destiny. Something
being from destiny and something from chance, something is obtained by
exertion. In the acquisition of his objects, there is no fourth cause in
the case of man. Thus say those that are acquainted with truth and
skilled in knowledge. If, however, God himself were not the giver of
good and bad fruits, then amongst creatures there would not be any that
was miserable. If the effect of former acts be a myth, then all purposes
for which man would work should be successful. They, therefore, that
regard the three alone (mentioned above) as the doors of all success and
failure in the world, (without regarding the acts of former life), are
dull and inert like the body itself. For all this, however, a person
should act. This is the conclusion of Manu himself. The person that doth
not act, certainly succumbeth, O Yudhishthira. The man of action in this
world generally meeteth with success. The idle, however, never achieveth
success. If success becometh impossible, then should one seek to remove
the difficulties that bar his way to success. And, O king, if a person
worketh (hard), his debt (to the gods) is cancelled (whether he
achieveth success or not). The person that is idle and lieth at his
length, is overcome by adversity; while he that is active and skillful
is sure to reap success and enjoy prosperity. Intelligent persons
engaged in acts with confidence in themselves regard all who are
diffident as doubting and unsuccessful. The confident and faithful,
however, are regarded by them as successful. And this moment misery hath
overtaken us. If, however, thou betakest to action, that misery will
certainly be removed. If thou meetest failure, then that will furnish a
proof unto thee and Vrikodara and Vivatsu and the twins (that ye are
unable to snatch the kingdom from the foe). The acts of others, it is
seen, are crowned with success. It is probable that ours also will be
successful. How can one know beforehand what the consequence will be?
Having exerted thyself thou wilt know what the fruit of thy exertion
will be. The tiller tilleth with the plough the soil and soweth the
seeds thereon. He then sitteth silent, for the clouds (after that) are
the cause that would help the seeds to grow into plants. If however, the
clouds favour him not, the tiller is absolved from all blame. He sayeth
unto himself, "What others do, I have done. If, notwithstanding this, I
meet with failure, no blame can attach to me." Thinking so, he
containeth himself and never indulgeth in self-reproach. O Bharata, no
one should despair saying, "Oh, I am acting, yet success is not mine!"
For there are two other causes, besides exertion, towards success.
Whether there be success or failure, there should be no despair, for
success in acts dependeth upon the union of many circumstances. If one
important element is wanting, success doth not become commensurate, or
doth not come at all. If however, no exertion is made, there can be no
success. Nor is there anything to applaud in the absence of all
exertion. The intelligent, aided by their intelligence, and according to
their full might bring place, time, means, auspicious rites, for the
acquisition of prosperity. With carefulness and vigilance should one set
himself to work, his chief guide being his prowess. In the union of
qualities necessary for success in work, prowess seemeth to be the
chief. When the man of intelligence seeth his enemy superior to him in
many qualities, he should seek the accomplishment of his purposes by
means of the arts of conciliation and proper appliances. He should also
wish evil unto his foe and his banishment. Without speaking of mortal
man, if his foe were even the ocean or the hills, he should be guided by
such motives. A person by his activity in searching for the holes of his
enemies, dischargeth his debt to himself as also to his friends. No man
should ever disparage himself for the man that disparageth himself never
earneth high prosperity. O Bharata, success in this world is attainable
on such conditions! In fact, success in the world is said to depend on
acting according to time and circumstances. My father formerly kept a
learned Brahmana with him. O bull of the Bharata race, he said all this
unto my father. Indeed, these instructions as to duty, uttered by
Vrihaspati himself, were first taught to my brothers. It was from them
that I heard these afterwards while in my father's house. And, O
Yudhishthira, while at intervals of business, I went out (of the inner
apartments) and sat on the lap of my father, that learned Brahmana used
to recite unto me these truths, sweetly consoling me therewith!'"


SECTION XXXIII

Vaisampayana said, "Hearing these words of Yajnaseni, Bhimasena, sighing
in wrath, approached the king and addressed him, saying, 'Walk, O
monarch, in the customary path trodden by good men (before thee) in
respect of kingdoms. What do we gain by living in the asylum of
ascetics, thus deprived of virtue, pleasure, and profit? It is not by
virtue, nor by honesty, nor by might, but by unfair dice, that our
kingdom hath been snatched by Duryodhana. Like a weak offal-eating
jackal snatching the prey from mighty lions, he hath snatched away our
kingdom. Why, O monarch, in obedience to the trite merit of sticking to
a promise, dost thou suffer such distress, abandoning that wealth which
is the source of both virtue and enjoyments? It was for thy
carelessness, O king, that our kingdom protected by the wielder of the
_Gandiva_ and therefore, incapable of being wrested by Indra himself,
was snatched from us in our very sight. It was for thee, O monarch,
that, ourselves living, our prosperity was snatched away from us like a
fruit from one unable to use his arms, or like kine from one incapable
of using his legs. Thou art faithful in the acquisition of virtue. It
was to please thee, O Bharata, that we have suffered ourselves to be
overwhelmed with such dire calamity. O bull of the Bharata race, it was
because we were subject to thy control that we are thus tearing the
hearts of our friends and gratifying our foes. That we did not, in
obedience to thee, even then slay the sons of Dhritarashtra, is an act
of folly on our part that grieveth me sorely. This thy abode, O king, in
the woods, like that of any wild animal, is what a man of weakness alone
would submit to. Surely, no man of might would ever lead such a life.
This thy course of life is approved neither by Krishna, nor Vibhatsu,
nor by Abhimanyu, nor by the Srinjayas, nor by myself, nor by the sons
of Madri. Afflicted with the vows, thy cry is _Religion! Religion_! Hast
thou from despair been deprived of thy manliness? Cowards alone, unable
to win back their prosperity, cherish despair, which is fruitless and
destructive of one's purposes. Thou hast ability and eyes. Thou seest
that manliness dwelleth in us. It is because thou hast adopted a life of
peace that thou feelest not this distress. These Dhritarashtras regard
us who are forgiving, as really incompetent. This, O king, grieveth me
more than death in battle. If we all die in fair fight without turning
our backs on the foe, even that would be better than this exile, for
then we should obtain regions of bliss in the other world. Or, if, O
bull of the Bharata race, having slain them all, we acquire the entire
earth, that would be prosperity worth the trial. We who ever adhere to
the customs of our order, who ever desire grand achievements, who wish
to avenge our wrongs, have this for our bounden duty. Our kingdom
wrested from us, if we engage in battle, our deeds when known to the
world will procure for us fame and not slander. And that virtue, O king,
which tortureth one's own self and friends, is really no virtue. It is
rather vice, producing calamities. Virtue is sometimes also the weakness
of men. And though such a man might ever be engaged in the practice of
virtue, yet both virtue and profit forsake him, like pleasure and pain
forsaking a person that is dead. He that practiseth virtue for virtue's
sake always suffereth. He can scarcely be called a wise man, for he
knoweth not the purposes of virtue like a blind man incapable of
perceiving the solar light. He that regardeth his wealth to exist for
himself alone, scarcely understandeth the purposes of wealth. He is
really like a servant that tendeth kine in a forest. He again that
pursueth wealth too much without pursuing virtue and enjoyments,
deserveth to be censured and slain by all men. He also that ever
pursueth enjoyments without pursuing virtue and wealth, loseth his
friends and virtue and wealth also. Destitute of virtue and wealth such
a man, indulging in pleasure at will, at the expiration of his period of
indulgence, meeteth with certain death, like a fish when the water in
which it liveth hath been dried up. It is for these reasons that they
that are wise are ever careful of both virtue and wealth, for a union of
virtue and wealth is the essential requisite of pleasure, as fuel is the
essential requisite of fire. Pleasure hath always virtue for its root,
and virtue also is united with pleasure. Know, O monarch, that both are
dependent on each other like the ocean and the clouds, the ocean causing
the clouds and the clouds filling the ocean. The joy that one feeleth in
consequence of contact with objects of touch or of possession of wealth,
is what is called pleasure. It existeth in the mind, having no corporeal
existence that one can see. He that wisheth (to obtain) wealth, seeketh
for a large share of virtue to crown his wish with success. He that
wisheth for pleasure, seeketh wealth, (so that his wish may be
realised). Pleasure however, yieldeth nothing in its turn. One pleasure
cannot lead to another, being its own fruit, as ashes may be had from
wood, but nothing from those ashes in their turn. And, O king, as a
fowler killeth the birds we see, so doth sin slay the creatures of the
world. He, therefore, who misled by pleasure or covetousness, beholdeth
not the nature of virtue, deserveth to be slain by all, and becometh
wretched both here and hereafter. It is evident, O king, that thou
knowest that pleasure may be derived from the possession of various
objects of enjoyment. Thou also well knowest their ordinary states, as
well as the great changes they undergo. At their loss or disappearance
occasioned by decrepitude or death, ariseth what is called distress.
That distress, O king, hath now overtaken us. The joy that ariseth from
the five senses, the intellect and the heart, being directed to the
objects proper to each, is called pleasure. That pleasure, O king, is,
as I think, one of the best fruits of our actions.

"'Thus, O monarch, one should regard virtue, wealth and pleasure one
after another. One should not devote one self to virtue alone, nor
regard wealth as the highest object of one's wishes, nor pleasure, but
should ever pursue all three. The scriptures ordain that one should seek
virtue in the morning, wealth at noon, and pleasure in the evening. The
scriptures also ordain that one should seek pleasure in the first
portion of life, wealth in the second, and virtue in the last. And, O
thou foremost of speakers, they that are wise and fully conversant with
proper division of time, pursue all three, virtue, wealth, and pleasure,
dividing their time duly. O son of the Kuru race, whether independence
of these (three), or their possession is the better for those that
desire happiness, should be settled by thee after careful thought. And
thou shouldst then, O king, unhesitatingly act either for acquiring
them, or abandoning them all. For he who liveth wavering between the two
doubtingly, leadeth a wretched life. It is well known that thy behaviour
is ever regulated by virtue. Knowing this thy friends counsel thee to
act. Gift, sacrifice, respect for the wise, study of the Vedas, and
honesty, these, O king, constitute the highest virtue and are
efficacious both here and hereafter. These virtues, however, cannot be
attained by one that hath no wealth, even if, O tiger among men, he may
have infinite other accomplishments. The whole universe, O king,
dependeth upon virtue. There is nothing higher than virtue. And virtue,
O king, is attainable by one that hath plenty of wealth. Wealth cannot
be earned by leading a mendicant life, nor by a life of feebleness.
Wealth, however, can be earned by intelligence directed by virtue. In
thy case, O king, begging, which is successful with Brahmanas, hath been
forbidden. Therefore, O bull amongst men, strive for the acquisition of
wealth by exerting thy might and energy. Neither mendicancy, nor the
life of a Sudra is what is proper for thee. Might and energy constitute
the virtue of the Kshatriya in especial. Adopt thou, therefore, the
virtue of thy order and slay the enemies. Destroy the might of
Dhritarashtra's sons, O son of Pritha, with my and Arjuna's aid. They
that are learned and wise say that sovereignty is virtue. Acquire
sovereignty, therefore, for it behoveth thee not to live in a state of
inferiority. Awake, O king, and understand the eternal virtues (of the
order). By birth thou belongest to an order whose deeds are cruel and
are a source of pain to man. Cherish thy subjects and reap the fruit
thereof. That can never be a reproach. Even this, O king, is the virtue
ordained by God himself for the order to which thou belongest! If thou
fallest away therefrom, thou wilt make thyself ridiculous. Deviation
from the virtues of one's own order is never applauded. Therefore, O
thou of the Kuru race, making thy heart what it ought to be, agreeably
to the order to which thou belongest, and casting away this course of
feebleness, summon thy energy and bear thy weight like one that beareth
it manfully. No king, O monarch, could ever acquire the sovereignty of
the earth or prosperity or affluence by means of virtue alone. Like a
fowler earning his food in the shape of swarms of little easily-tempted
game, by offering them some attractive food, doth one that is
intelligent acquire a kingdom, by offering bribes unto low and covetous
enemies. Behold, O bull among kings, the Asuras, though elder brothers
in possession of power and affluence, were all vanquished by the gods
through stratagem. Thus, O king, everything belongeth to those that are
mighty. And, O mighty-armed one, slay thy foes, having recourse to
stratagem. There is none equal unto Arjuna in wielding the bow in
battle. Nor is there anybody that may be equal unto me in wielding the
mace. Strong men, O monarch, engage in battle depending on their might,
and not on the force of numbers nor on information of the enemy's plans
procured through spies. Therefore, O son of Pandu exert thy might. Might
is the root of wealth. Whatever else is said to be its root is really
not such. As the shade of the tree in winter goeth for nothing, so
without might everything else becometh fruitless. Wealth should be spent
by one who wisheth to increase his wealth, after the manner, O son of
Kunti, of scattering seeds on the ground. Let there be no doubt then in
thy mind. Where, however, wealth that is more or even equal is not to be
gained, there should be no expenditure of wealth. For investment of
wealth are like the ass, scratching, pleasurable at first but painful
afterwards. Thus, O king of men, the person who throweth away like seeds
a little of his virtue in order to gain a larger measure of virtue, is
regarded as wise. Beyond doubt, it is as I say. They that are wise
alienate the friends of the foe that owneth such, and having weakened
him by causing those friends to abandon him thus, they then reduce him
to subjection. Even they that are strong, engage in battle depending on
their courage. One cannot by even continued efforts (uninspired by
courage) or by the arts of conciliation, always conquer a kingdom.
Sometimes, O king, men that are weak, uniting in large numbers, slay
even a powerful foe, like bees killing the despoiler of the honey by
force of numbers alone. (As regards thyself), O king, like the sun that
sustaineth as well as slayeth creatures by his rays, adopt thou the ways
of the sun. To protect one's kingdom and cherish the people duly, as
done by our ancestors, O king, is, it hath been heard by us, a kind of
asceticism mentioned even in the Vedas. By asceticism, O king, a
Kshatriya cannot acquire such regions of blessedness as he can by fair
fight whether ending in victory or defeat. Beholding, O king, this thy
distress, the world hath come to the conclusion that light may forsake
the Sun and grace the Moon. And, O king, good men separately as well as
assembling together, converse with one another, applauding thee and
blaming the other. There is this, moreover, O monarch, _viz_., that both
the Kurus and the Brahmanas, assembling together, gladly speak of thy
firm adherence to truth, in that thou hast never, from ignorance, from
meanness, from covetousness, or from fear, uttered an untruth. Whatever
sin, O monarch, a king committeth in acquiring dominion, he consumeth it
all afterwards by means of sacrifices distinguished by large gifts. Like
the Moon emerging from the clouds, the king is purified from all sins by
bestowing villages on Brahmanas and kine by thousands. Almost all the
citizens as well as the inhabitants of the country, young or old, O son
of the Kuru race, praise thee, O Yudhishthira! This also, O Bharata, the
people are saying amongst themselves, _viz_., that as milk in a bag of
dog's hide, as the Vedas in a Sudra, as truth in a robber, as strength
in a woman, so is sovereignty in Duryodhana. Even women and children are
repeating this, as if it were a lesson they seek to commit to memory. O
represser of foes, thou hast fallen into this state along with
ourselves. Alas, we also are lost with thee for this calamity of thine.
Therefore, ascending in thy car furnished with every implement, and
making the superior Brahmanas utter benedictions on thee, march thou
with speed, even this very day, upon Hastinapura, in order that thou
mayst be able to give unto Brahmanas the spoils of victory. Surrounded
by thy brothers, who are firm wielders of the bow, and by heroes skilled
in weapons and like unto snakes of virulent poison, set thou out even
like the slayer Vritra surrounded by the Marutas. And, O son of Kunti,
as thou art powerful, grind thou with thy might thy weak enemies, like
Indra grinding the Asuras; and snatch thou from Dhritarashtra's son the
prosperity he enjoyeth. There is no mortal that can bear the touch of
the shafts furnished with the feathers of the vulture and resembling
snakes of virulent poison, that would be shot from the _Gandiva_. And, O
Bharata, there is not a warrior, nor an elephant, nor a horse, that is
able to bear the impetus of my mace when I am angry in battle. Why, O
son of Kunti, should we not wrest our kingdom from the foe, fighting
with the aid of the Srinjayas and Kaikeyas, and the bull of the Vrishni
race? Why, O king, should we not succeed in wresting the (sovereignty of
the) earth that is now in the hands of the foe, if, aided by a large
force, we do but strive?'"


SECTION XXXIV

Vaisampayana said, "Thus addressed by Bhimasena, the high-souled king
Ajatasatru firmly devoted to truth, mustering his patience, after a few
moments said these words, 'No doubt, O Bharata, all this is true. I
cannot reproach thee for thy torturing me thus by piercing me with thy
arrowy words. From my folly alone hath this calamity come against you. I
sought to cast the dice desiring to snatch from Dhritarashtra's son his
kingdom with the sovereignty. It was therefore that, that cunning
gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni,
a native of the hilly country, is exceedingly artful. Casting the dice
in the presence of the assembly, unacquainted as I am with artifices of
any kind, he vanquished me artfully. It is, therefore, O Bhimasena, that
we have been overwhelmed with this calamity. Beholding the dice
favourable to the wishes of Sakuni in odds and evens, I could have
controlled my mind. Anger, however, driveth off a person's patience. O
child, the mind cannot be kept under control when it is influenced by
hauteur, vanity, or pride. I do not reproach thee, O Bhimasena, for the
words thou usest. I only regard that what hath befallen us was
pre-ordained. When king Duryodhana, the son of Dhritarashtra, coveting
our kingdom, plunged us into misery and even slavery, then, O Bhima, it
was Draupadi that rescued us. When summoned again to the assembly for
playing once more, thou knowest as well as Arjuna what Dhritarashtra's
son told me, in the presence of all the Bharatas, regarding the stake
for which we were to play. His words were, O prince Ajatsatru, (if
vanquished), thou shalt have with all thy brothers, to dwell, to the
knowledge of all men, for twelve years in the forest of thy choice,
passing the thirteenth year in secrecy. If during the latter period, the
spies of the Bharatas, hearing of thee, succeed in discovering thee,
thou shalt have again to live in the forest for the same period, passing
once more the last year in secrecy. Reflecting upon this, pledge thyself
to it. As regards myself, I promise truly in this assembly of the Kurus,
that if thou canst pass this time confounding my spies and undiscovered
by them, then, O Bharata, this kingdom of the five rivers is once more
thine. We also, O Bharata, if vanquished by thee, shall, all of us,
abandoning all our wealth, pass the same period, according to the same
rules. Thus addressed by the prince, I replied unto him in the midst of
all the Kurus, "_So be it_!" The wretched game then commenced. We were
vanquished and have been exiled. It is for this that we are wandering
miserably over different woody regions abounding with discomfort.
Suyodhana, however, still dissatisfied, gave himself up to anger, and
urged the Kurus as also all those under his sway to express their joy at
our calamity. Having entered into such an agreement in the presence of
all good men, who dareth break it for the sake of a kingdom on earth?
For a respectable person, I think, even death itself is lighter than the
acquisition of sovereignty by an act of transgression. At the time of
the play, thou hadst desired to burn my hands. Thou wert prevented by
Arjuna, and accordingly didst only squeeze thy own hands. If thou
couldst do what thou hadst desired, could this calamity befall us?
Conscious of thy prowess, why didst thou not, O Bhima, say so before we
entered into such an agreement? Overwhelmed with the consequence of our
pledge, and the time itself having passed, what is the use of thy
addressing me these harsh words? O Bhima, this is my great grief that we
could not do anything even beholding Draupadi persecuted in that way. My
heart burneth as if I have drunk some poisonous liquid. Having, however,
given that pledge in the midst of the Kuru heroes, I am unable to
violate it now. Wait, O Bhima, for the return of our better days, like
the scatterer of seeds waiting for the harvest. When one that hath been
first injured, succeedeth in revenging himself upon his foe at a time
when the latter's enmity hath borne fruit and flowers, he is regarded
to have accomplished a great thing by his prowess. Such a brave person
earneth undying fame. Such a man obtaineth great prosperity. His enemies
bow down unto him, and his friends gather round him, like the celestials
clustering round Indra for protection. But know, O Bhima, my promise can
never be untrue. I regard virtue as superior to life itself and a
blessed state of celestial existence. Kingdom, sons, fame, wealth,--all
these do not come up to even a sixteenth part of truth.'"


SECTION XXXV

"Bhima said, 'O king, unsubstantial as thou art like froth, unstable
like a fruit (falling when ripe), dependent on time, and mortal, having
entered into an agreement in respect of time, which is infinite and
immeasurable, quick like a shaft or flowing like a stream, and carrying
everything before it like death itself, how canst regard it as available
by thee? How can he, O son of Kunti, wait whose life is shortened every
moment, even like a quantity of collyrium that is lessened each time a
grain is taken up by the needle? He only whose life is unlimited or who
knoweth with certitude what the period of his life is, and who knoweth
the future as if it were before his eyes, can indeed wait for the
arrival of (an expected) time. If we wait, O king, for thirteen years,
that period, shortening our lives, will bring us nearer to death. Death
is sure to overtake every creature having a corporeal existence.
Therefore, we should strive for the possession of our kingdom before we
die. He that faileth to achieve fame, by failing to chastise his foes,
is like an unclean thing. He is a useless burden on the earth like an
incapacitated bull and perisheth ingloriously. The man who, destitute of
strength, and courage, chastiseth not his foes, liveth in vain, I regard
such a one as low-born. Thy hand can rain gold; thy fame spreadeth over
the whole earth; slaying thy foes, therefore, in battle, enjoy thou the
wealth acquired by the might of thy arms. O repressor of all foes, O
king, if a man slaying his injurer, goeth the very day into hell, that
hell becometh heaven to him. O king, the pain one feeleth in having to
suppress one's wrath is more burning than fire itself. Even now I burn
with it and cannot sleep in the day or the night. This son of Pritha,
called Vibhatsu, is foremost in drawing the bow-string. He certainly
burneth with grief, though he liveth here like a lion in his den. This
one that desireth to slay without aid all wielders of the bow on earth,
represseth the wrath that riseth in his breast, like a mighty elephant.
Nakula, Sahadeva, and old Kunti--that mother of heroes, are all dumb,
desiring to please thee. And all our friends along with the Srinjayas
equally desire to please thee. I alone, and Prativindhya's mother speak
unto thee burning with grief. Whatever I speak unto thee is agreeable to
all of them, for all of them plunged in distress, eagerly wish for
battle. Then, O monarch, what more wretched a calamity can overtake us
that our kingdom should be wrested from us by weak and contemptible foes
and enjoyed by them? O king, from the weakness of thy disposition thou
feelest shame in violating thy pledge. But, O slayer of foes, no one
applaudeth thee for thus suffering such pain in consequence of the
kindliness of thy disposition. Thy intellect, O king, seeth not the
truth, like that of a foolish and ignorant person of high birth who hath
committed the words of the Vedas to memory without understanding their
sense. Thou art kind like a Brahmana. How hast thou been born in the
Kshatriya order? They that are born in the Kshatriya order are generally
of crooked hearts. Thou hast heard (recited) the duties of kings, as
promulgated by Manu, fraught with crookedness and unfairness and
precepts opposed to tranquillity and virtue. Why dost thou then, O king,
forgive the wicked sons of Dhritarashtra? Thou hast intelligence,
prowess, learning and high birth. Why dost thou then, O tiger among men,
act in respect of thy duties, like a huge snake that is destitute of
motion? O son of Kunti, he that desireth to conceal us, only wisheth to
conceal the mountains of Himavat by means of a handful of grass. O son
of Pritha, known as thou art over whole earth, thou wilt not be able to
live unknown, like the sun that can never course through the sky unknown
to men. Like a large tree in a well-watered region with spreading
branches and flowers and leaves, or like Indra's elephant, how will
Jishnu live unknown? How also will these children, the brothers, Nakula
and Sahadeva, equal unto a couple of young lions, both live in secret?
How, O son of Pritha, will Krishna--the daughter of Drupada--a princess
and mother of heroes, of virtuous deeds and known over all the world,
live unknown? Me also, everybody knoweth from my boyhood. I do not see
how I can live unknown. As well mighty mountains of Meru be sought to be
concealed. Then, again, many kings had been expelled by us from their
kingdom. These kings and princes will all follow the bad son of
Dhritarashtra, for robbed and exiled by us, they have not still become
friendly. Desiring to do good unto Dhritarashtra, they will certainly
seek to injure us. They will certainly set against us numerous spies in
disguise. If these discover us and report their discovery, a great
danger will overtake us. We have already lived in the woods full
thirteen months. Regard them, O king, for their length as thirteen
years. The wise have said that a month is a substitute for a year, like
the pot-herb that is regarded as a substitute for the _Soma_. Or, (if
thou breakest thy pledge), O king, thou mayst free thyself from this sin
by offering good savoury food to a quiet bull carrying sacred burdens.
Therefore, O king resolve thou to slay thy enemies. There is no virtue
higher than fighting, for every Kshatriya!'"


SECTION XXXVI

Vaisampayana said, "Hearing those words of Bhima, Yudhishthira, the son
of Kunti--tiger among men and slayer of all foes--began to sigh heavily,
and reflect in silence. And he thought within himself, 'I have heard
recited the duties of kings, also all truths about the duties of the
different orders. He is said to observe those duties truly who keepeth
them before his eyes, so as to regulate his conduct both in the present
and the future. Knowing as I do the true course of virtue, which,
however is so very difficult of being known, how can I forcibly grind
virtue down like grinding the mountains of Meru?' Having reflected so
for a moment, and settled what he should do, he replied unto Bhima as
follows without allowing him another word:

"'O thou of mighty arms, it is even so as thou hast said. But, O thou
foremost of speakers, listen now to another word I say. Whatever sinful
deeds, O Bhima, one seeketh to achieve, depending on his courage alone,
become always a source of pain. But, O thou of mighty arms, whatever is
begun with deliberation, with well-directed prowess, with all
appliances, and much previous thought, is seen to succeed. The gods
themselves favour such designs. Hear from me something about what, proud
of thy might, O Bhima, and led away by thy restlessness, thou thinkest
should be immediately begun. Bhurisravas, Sala, the mighty Jarasandha,
Bhishma, Drona, Karna, the mighty son of Drona, Dhritarashtra's
sons--Duryodhana and others--so difficult of being vanquished, are all
accomplished in arms and ever ready for battle with us. Those kings and
chiefs of the earth also who have been injured by us, have all adopted
the side of the Kauravas, and are bound by ties of affection to them. O
Bharata, they are engaged in seeking the good of Duryodhana and not of
us. With full treasures and aided by large forces, they will certainly
strive their best in battle. All the officers also of the Kuru army
together with their sons and relatives, have been honoured by Duryodhana
with wealth and luxuries. Those heroes are also much regarded by
Duryodhana. This is my certain conclusion that they will sacrifice their
lives for Duryodhana in battle. Although the behaviour of Bhishma,
Drona, and the illustrious Kripa, is the same towards us as towards
them, yet, O thou of mighty arms, this is my certain conclusion that in
order to pay off the royal favours they enjoy, they will throw their
very lives, than which there is nothing dearer, in battle. All of them
are masters of celestial weapons, and devoted to the practice of virtue.
I think they are incapable of being vanquished even by gods led by
Vasava himself. There is again amongst them that mighty
warrior--Karna--impetuous, and ever wrathful, master of all weapons, and
invincible, and encased in impenetrable mail. Without first vanquishing
in battle all those foremost of men, unaided as thou art, how canst thou
slay Duryodhana? O Vrikodara, I cannot sleep thinking of the lightness
of hand of that _Suta's_ son, who, I regard, is the foremost of all
wielders of the bow!'"

Vaisampayana continued, "Hearing these words of Yudhishthira, the
impetuous Bhima became alarmed, and forbore from speaking anything. And
while the sons of Pandu were thus conversing with each other, there came
to that spot the great ascetic Vyasa, the son of Satyavati. And as he
came, the sons of Pandu worshipped him duly. Then that foremost of all
speakers, addressing Yudhishthira, said, 'O, Yudhishthira, O thou of
mighty arms, knowing by spiritual insight what is passing in thy heart,
I have come to thee, O thou bull among men! The fear that is in thy
heart, arising from Bhishma, and Drona, and Kripa, and Karna, and
Drona's son, and prince Duryodhana, and Dussasana, I will dispel, O
slayer of all foes, by means of an act enjoined by the ordinance.
Hearing it from me, accomplish it thou with patience, and having
accomplished it, O king, quell this fever of thine soon.'

"That foremost of speakers then, the son of Parasara, taking
Yudhishthira to a corner, began to address him in words of deep import,
saying, 'O best of the Bharatas, the time is come for thy prosperity,
when, indeed Dhananjaya--that son of Pritha--will slay all thy foes in
battle. Uttered by me and like unto success personified, accept from me
this knowledge called _Pratismriti_ that I impart to thee, knowing thou
art capable of receiving it. Receiving it (from thee), Arjuna will be
able to accomplish his desire. And let Arjuna, O son of Pandu, go unto
Mahendra and Rudra, and Varuna, and Kuvera, and Yama, for receiving
weapons from them. He is competent to behold the gods for his asceticism
and prowess. He is even a Rishi of great energy, the friend of Narayana;
ancient, eternal a god himself, invincible, ever successful, and knowing
no deterioration. Of mighty arms, he will achieve mighty deeds, having
obtained weapons from Indra, and Rudra, and the lokapalas. O son of
Kunti, think also of going from this to some other forest that may, O
king, be fit for thy abode. To reside in one place for any length of
time is scarcely pleasant. In thy case, it might also be productive of
anxiety to the ascetics. And as thou maintainest numerous Brahmanas
versed in the Vedas and the several branches thereof, continued
residence here might exhaust the deer of this forest, and be destructive
of the creepers and plants.'"

Vaisampayana continued, "Having addressed him thus, that illustrious and
exalted ascetic Vyasa, of great wisdom, acquainted with the mysteries of
the world, then imparted unto the willing Yudhishthira the just, who had
meanwhile purified himself, that foremost of sciences. And bidding
farewell unto the son of Kunti, Vyasa disappeared then and there. The
virtuous and intelligent Yudhishthira, however, having obtained that
knowledge carefully retained it in his mind and always recited it on
proper occasions. Glad of the advice given him by Vyasa, the son of
Kunti then, leaving the wood _Dwaitavana_ went to the forest of
_Kamyaka_ on the banks of the Saraswati. And, O king, numerous Brahmanas
of ascetic merit and versed in the science of orthoepy and orthography,
followed him like the Rishis following the chief of the celestials.
Arrived at _Kamyaka_, those illustrious bulls amongst the Bharata took
up their residence there along with their friends and attendants. And
possessed of energy, those heroes, O king, lived there for some time,
devoted to the exercise of the bow and hearing all the while the
chanting of the Vedas. And they went about those woods every day in
search of deer, armed with pure arrows. And they duly performed all the
rites in honour of the _Pitris_, the celestials and the Brahmanas."


SECTION XXXVII

Vaisampayana said, "After some time, Yudhishthira the just, remembering
the command of the _Muni_ (Vyasa) and calling unto himself that bull
among men--Arjuna--possessed of great wisdom, addressed him in private.
Taking hold of Arjuna's hands, with a smiling face and in gentle
accents, that chastiser of foes--the virtuous Yudhishthira--apparently
after reflecting for a moment, spake these words in private unto
Dhananjaya, 'O Bharata, the whole science of arms dwelleth in Bhishma,
and Drona, and Kripa, and Karna, and Drona's son. They fully know all
sorts of _Brahma_ and celestial and human and _Vayavya_ weapons,
together with the modes of using and warding them off. All of them are
conciliated and honoured and gratified by Dhritarashtra's son who
behaveth unto them as one should behave unto his preceptor. Towards all
his warriors Dhritarashtra's son behaveth with great affection; and all
the chiefs honoured and gratified by him, seek his good in return. Thus
honoured by him, they will not fail to put forth their might. The whole
earth, besides, is now under Duryodhana's sway, with all the villages
and towns, O son of Pritha, and all the seas and woods and mines! Thou
alone art our sole refuge. On thee resteth a great burden. I shall,
therefore, O chastiser of all foes, tell thee what thou art to do now. I
have obtained a science from Krishna Dwaipayana. Used by thee, that
science will expose the whole universe to thee. O child, attentively
receive thou that science from me, and in due time (by its aid) attain
thou the grace of the celestials. And, O bull of the Bharata race,
devote thyself to fierce asceticism. Armed with the bow and sword, and
cased in mail, betake thyself to austerities and good vows, and go thou
northwards, O child, without giving way to anybody. O Dhananjaya, all
celestial weapons are with Indra. The celestials, from fear of Vritra,
imparted at the time all their might to Sakra. Gathered together in one
place, thou wilt obtain all weapons. Go thou unto Sakra, he will give
thee all his weapons. Taking the bow set thou out this very day in order
to behold Purandara.'"

Vaisampayana continued, "Having said this, the exalted Yudhishthira the
just, imparted that science unto Arjuna. And the elder brother having
communicated with due rites the Knowledge unto his heroic brother, with
speech and body and mind under perfect control, commanded him to depart.
And at the command of Yudhishthira, the strong-armed Arjuna, taking up
the _Gandiva_ as also his inexhaustible quivers, and accoutred in mail
and gauntlets and finger-protectors made of the skin of the guana, and
having poured oblations into the fire and made the Brahmanas to utter
benedictions after gifts, set out (from _Kamyaka_) with the objects of
beholding Indra. And armed with the bow, the hero, at the time of
setting out heaved a sigh and cast a look upwards for achieving the
death of Dhritarashtra's sons. And beholding Kunti's son thus armed and
about to set out, the Brahmanas and _Siddhas_ and invisible spirits
addressed him, saying, 'O son of Kunti, obtain thou soon what thou
wishest.' And the Brahmanas, also uttering benedictions said, 'Achieve
thou the object thou hast in view. Let victory be truly thine.' And
beholding the heroic Arjuna, of thighs stout as the trunks of the
_Sala_, about to set out taking away with him the hearts of all, Krishna
addressed him saying, 'O thou strong-armed one, let all that Kunti had
desired at thy birth, and let all that thou desirest, be accomplished, O
Dhananjaya! Let no one amongst us be ever again born in the order of
Kshatriyas. I always bow down unto the Brahmanas whose mode of living is
mendicancy. This is my great grief that the wretch Duryodhana beholding
me in the assembly of princes mockingly called me a _cow_! Besides this
he told me in the midst of that assembly many other hard things. But the
grief I experience at parting with thee is far greater than any I felt
at those insults. Certainly, in thy absence, thy brothers will while
away their waking hours in repeatedly talking of thy heroic deeds! If,
however, O son of Pritha, thou stayest away for any length of time, we
shall derive no pleasure from our enjoyments or from wealth. Nay, life
itself will be distasteful to us. O son of Pritha, our weal, and woe,
life and death, our kingdom and prosperity, are all dependent on thee. O
Bharata, I bless thee, let success be thine. O sinless one, thy
(present) task thou wilt be able to achieve even against powerful
enemies. O thou of great strength, go thou to win success with speed.
Let dangers be not thine. I bow to _Dhatri_ and _Vidhatri_! I bless
thee. Let prosperity be thine. And, O Dhananjaya, let _Hri, Sree, Kirti,
Dhriti, Pushti, Uma, Lakshmi, Saraswati_, all protect thee on thy way,
for thou ever worshippest thy elder brother and ever obeyest his
commands. And, O bull of the Bharata race, I bow to the Vasus, the
Rudras and Adityas, the Manilas, the Viswadevas, and the Sadhyas, for
procuring thy welfare. And, O Bharata, be thou safe from all spirits of
mischief belonging to the sky, the earth, and the heaven, and from such
other spirits generally.'"

Vaisampayana continued, "Krishna, the daughter of Yajnasena, having
uttered these benedictions, ceased. The strong-armed son of Pandu then,
having walked round his brothers and round Dhaumya also, and taking up
his handsome bow, set out. And all creatures began to leave the way that
Arjuna of great energy and prowess, urged by the desire of beholding
Indra, took. And that slayer of foes passed over many mountains
inhabited by ascetics, and then reached the sacred Himavat, the resort
of the celestials. And the high-souled one reached the sacred mountain
in one day, for like the winds he was gifted with the speed of the mind,
in consequence of his ascetic austerities. And having crossed the
Himavat, as also the Gandhamadana, he passed over many uneven and
dangerous spots, walking night and day without fatigue. And having
reached _Indrakila_, Dhananjaya stopped for a moment. And then he heard
a voice in the skies, saying, 'Stop!' And hearing that voice, the son of
Pandu cast his glances all around. And Arjuna, capable of using his left
hand with skill equal to that of his right hand, then beheld before him
an ascetic under the shade of a tree, blazing with _Brahma_ brilliancy,
of a tawny colour, with matted locks, and thin. And the mighty ascetic,
beholding Arjuna stop at that place, addressed him, saying, 'Who art
thou, O child, arrived hither with bow and arrows, and cased in mail and
accoutred in scabbard and gauntlet, and (evidently) wedded to the
customs of the Kshatriya? There is no need of weapons here. This is the
abode of peaceful Brahmanas devoted to ascetic austerities without anger
or joy. There is no use for the bow here, for there is no dispute in
this place of any kind. Therefore throw away, O child, this bow of
thine. Thou hast obtained a pure state of life by coming here. O hero,
there is no man who is like thee in energy and prowess.' That Brahmana
thus addressed Arjuna, with a smiling face, repeatedly. But he succeeded
not in moving Arjuna, firmly devoted to his purpose. The regenerate one,
glad at heart, smilingly addressed Arjuna once more, saying, 'O slayer
of foes, blest be thou! I am Sakra: ask thou the boon thou desirest.'
Thus addressed, that perpetuator of the Kuru race, the heroic Dhananjaya
bending his head and joining his hands, replied unto him of a thousand
eyes, saying, 'Even this is the object of my wishes; grant me this boon,
O illustrious one. I desire to learn from thee all the weapons.' The
chief of the celestials then, smiling, replied unto him cheerfully,
saying, 'O Dhananjaya, when thou hast reached this region, what need is
there of weapons? Thou hast already obtained a pure state of life. Ask
thou for the regions of bliss that thou desirest.' Thus addressed,
Dhananjaya replied unto him of a thousand eyes, saying, 'I desire not
regions of bliss, nor objects of enjoyment, nor the state of a
celestial; what is this talk about happiness? O chief of the celestials,
I do not desire the prosperity of all the gods. Having left my brothers
behind me in the forest, and without avenging myself on the foe, shall I
incur the opprobrium for all ages of all the world?' Thus addressed, the
slayer of Vritra, worshipped of the worlds, consoling him with gentle
words, spake unto the son of Pandu, saying, 'When thou art able to
behold the three-eyed trident-bearing Siva, the lord of all creatures,
it is then, O child, that I will give thee all the celestial weapons.
Therefore, strive thou to obtain the sight of the highest of the gods;
for it is only after thou hast seen him, O son of Kunti, that thou wilt
obtain all thy wishes.' Having spoken thus unto Phalguna, Sakra
disappeared then and there, and Arjuna, devoting himself to asceticism,
remained at that spot.'"


SECTION XXXVIII

(Kairata Parva)

Janamejaya said, "O illustrious one, I desire to hear in detail the
history of the acquisition of weapons by Arjuna of spotless deeds. O
tell me how that tiger among men, Dhananjaya, of mighty arms and
possessed of great energy, entered that solitary forest without fear.
And, O thou foremost of those acquainted with the Veda, what also did
Arjuna do while dwelling there? How also were the illustrious Sthanu and
the chief of the celestials gratified by him? O thou best of regenerate
ones, I desire to hear all this under thy favour. Thou art omniscient;
thou knowest all about the gods and all about men. O Brahmana, the
battle that took place of old between Arjuna--that foremost of smiters
never defeated in battle--and Bhava was highly extraordinary and without
parallel. It maketh one's hair stand on end to hear of it. Even the
hearts of those lions among men--the brave sons of Pritha--trembled in
consequence of wonder and joy and a sense of their own inferiority. O
tell me in full what else Arjuna did, I do not see even the most trivial
thing to Jishnu that is censurable. Therefore, recite to me in full the
history of that hero."

Vaisampayana said, "O tiger among Kurus, I shall recite to thee that
narration, excellent and extensive and unrivalled, in connection with
the illustrious hero. O sinless one, hear in detail the particulars
about Arjuna's meeting with the three-eyed god of gods, and his contact
with the illustrious god's person!

"At Yudhishthira's command, Dhananjaya of immeasurable prowess set out
(from Kamyaka) to obtain a sight of Sakra, the chief of the celestials
and of Sankara, the god of gods. And the strong-armed Arjuna of great
might set out armed with his celestial bow and a sword with golden hilt,
for the success of the object he had in view, northwards, towards the
summit of the Himavat. And, O king, that first of all warriors in the
three worlds, the son of Indra, with a calm mind, and firmly adhering to
his purpose, then devoted himself, without the loss of any time, to
ascetic austerities. And he entered, all alone, that terrible forest
abounding with thorny plants and trees and flowers and fruits of various
kinds, and inhabited by winged creatures of various species, and
swarming with animals of diverse kinds, and resorted to by _Siddhas_ and
_Charanas_. And when the son of Kunti entered that forest destitute of
human beings, sounds of conchs and drums began to be heard in the
heavens. And a thick shower of flowers fell upon the earth, and the
clouds spreading over the firmament caused a thick shade. Passing over
those difficult and woody regions at the foot of the great mountains,
Arjuna soon reached the breast of the Himavat; and staying there for
sometime began to shine in his brilliancy. And he beheld there numerous
trees with expanding verdure, resounding with the melodious notes of
winged warblers. And he saw there rivers with currents of the _lapis
lazuli_, broken by the fierce eddies here and there, and echoing with
the notes of swans and ducks and cranes. And the banks of those rivers
resounded with the mellifluous strains of the male _Kokilas_ and the
notes of peacocks and cranes. And the mighty warrior, beholding those
rivers of sacred and pure and delicious water and their charming banks,
became highly delighted. And the delighted Arjuna of fierce energy and
high soul then devoted himself to rigid austerities in that delightful
and woody region. Clad in rags made of grass and furnished with a black
deerskin and a stick, he commenced to eat withered leaves fallen upon
the ground. And he passed the first month, by eating fruits at the
interval of three nights; and the second by eating at the interval of
the six nights; and the third by eating at the interval of a fortnight.
When the fourth month came, that best of the Bharatas--the strong-armed
son of Pandu--began to subsist on air alone. With arms upraised and
leaning upon nothing and standing on the tips of his toes, he continued
his austerities. And the illustrious hero's locks, in consequence of
frequent bathing took the hue of lightning or the lotus. Then all the
great Rishis went together unto the god of the _Pinaka_ for representing
unto him about the fierce asceticism of Pritha's son. And bowing unto
that god of gods, they informed him of Arjuna's austerities saying,
'This son of Pritha possessed of great energy is engaged in the most
difficult of ascetic austerities on the breast of the Himavat. Heated
with his asceticism, the earth is smoking all round, O god of gods. We
do not know what his object is for which he is engaged in these
austerities. He, however, is causing us pain. It behoveth thee to
prevent him!' Hearing these words of those _munis_ with souls under
perfect control, the lord of all creatures--the husband of Uma said, 'It
behoveth you not to indulge in any grief on account of Phalguna! Return
ye all cheerfully and with alacrity to the places whence ye have come. I
know the desire that is in Arjuna's heart. His wish is not for heaven,
nor for prosperity, nor for long life. And I will accomplish, even this
day, all that is desired by him.'"

Vaisampayana continued, "The truth-speaking Rishis, having heard these
words of Mahadeva, became delighted, and returned to their respective
abodes."


SECTION XXXIX

Vaisampayana said, "After all those illustrious ascetics had gone away,
that wielder of the _Pinaka_ and cleanser of all sins--the illustrious
Hara--assuming the form of a _Kirata_ resplendent as a golden tree, and
with a huge and stalwart form like a second _Meru_, and taking up a
handsome bow and a number of arrows resembling snakes of virulent poison,
and looking like an embodiment of fire, came quickly down on the breast
of Himavat. And the handsome god of gods was accompanied by Uma in the
guise of a Kirata woman, and also by a swarm of merry spirits of various
forms and attire, and by thousands of women in the form and attire of
Kiratas. And, O king, that region suddenly blazed up in beauty, in
consequence of the arrival of the god of gods in such company. And soon
enough a solemn stillness pervaded the place. The sounds of springs, and
water-courses, and of birds suddenly ceased. And as the god of gods
approached Pritha's son of blameless deeds, he beheld a wonderful sight,
even that of a Danava named Muka, seeking, in the form of a boar, to
slay Arjuna. Phalguna, at the sight of the enemy seeking to slay him,
took up the _Gandiva_ and a number of arrows resembling snakes of
virulent poison. And stringing his bow and filling the air with its
twang, he addressed the boar and said, 'I have come here but done thee
no injury. As thou seekest to slay me, I shall certainly send thee to
the abode of Yama.' And beholding that firm wielder of the
bow--Phalguna--about to slay the boar, Sankara in the guise of a
_Kirata_ suddenly bade him stop saying, 'The boar like the mountain of
_Indrakila_ in hue hath been aimed at by me first'; Phalguna, however,
disregarding these words, struck the boar. The _Kirata_ also blazing
splendour, let fly an arrow like flaming fire and resembling the
thunderbolt at the same object. And the arrows thus shot by both fell at
the same instant of time upon the wide body of Muka, hard as adamant.
And the two shafts fell upon the boar with a loud sound, even like that
of Indra's thunderbolt and the thunder of the clouds falling together
upon the breast of a mountain. And Muka, thus struck by two shafts which
produced numerous arrows resembling snakes of blazing mouths, yielded up
his life, assuming once more his terrible Rakshasa form. Jishnu--that
slayer of foes--then beheld before him that person, of form blazing as
god, and attired in the dress of a _Kirata_ and accompanied by many
women. And beholding him, the son of Kunti with a joyous heart addressed
him smilingly and said, 'Who art thou that thus wanderest in these
solitary woods, surrounded by women? thou of the splendour of gold, art
thou not afraid of this terrible forest? Why, again, didst thou shoot
the boar that was first aimed at by me? This _Rakshasa_ that came
hither, listlessly or with the object of slaying me, had been first
aimed at by me. Thou shalt not, therefore, escape from me with life. Thy
behaviour towards me is not consistent with the customs of the chase.
Therefore, O mountaineer, I will take thy life.' Thus addressed by the
son of Pandu, the _Kirata_, smiling, replied unto him capable of
wielding the bow with his left hand, in soft words, saying, 'O hero,
thou needst not be anxious on my account. This forest land is proper
abode for us who always dwell in the woods. Respecting thyself, however,
I may inquire, why thou hast selected thy abode here amid such
difficulties. We, O ascetic, have our habitation in these woods
abounding in animals of all kinds. Why dost thou, so delicate and
brought up in luxury and possessed of the splendour of fire, dwell alone
in such a solitary region?' Arjuna said, 'Depending on the _Gandiva_ and
arrows blazing like fire, I live in this great forest, like a second
_Pavaki_. Thou hast seen how this monster--this terrible
_Rakshasa_--that came hither in the form of an animal, hath been slain
by me.' The _Kirata_ replied, 'This _Rakshasa_, first struck with the
shot from my bow, was killed and sent to the regions of Yama by me. He
was first aimed at by me. And it is with my shot that he has been
deprived of life. Proud of thy strength, it behoveth thee not to impute
thy own fault to others. Thou art thyself in fault, O wretch, and,
therefore, shalt not escape from me with life. Stay thou: I will shoot
at thee shafts like thunderbolts. Strive thou also and shoot, to the
best of thy power, thy arrows at me.' Hearing these words of the
_Kirata_, Arjuna became angry, and attacked him with arrows. The
_Kirata_, however, with a glad heart received all those shafts upon
himself, repeatedly saying, 'Wretch, wretch, shoot thou best arrows
capable of piercing into the very vitals.' Thus addressed, Arjuna began
to shower his arrows on him. Both of them then became angry and,
engaging in fierce conflict, began to shoot at each other showers of
arrows, each resembling a snake of virulent poison. And Arjuna rained a
perfect shower of arrows on the _Kirata_. Sankara, however, bore that
downpour on him with a cheerful heart. But the wielder of the _Pinaka_,
having borne that shower of arrows for a moment, stood unwounded,
immovable like a hill. Dhananjaya, beholding his arrowy shower become
futile, wondered exceedingly, repeatedly saying, 'Excellent! Excellent!
Alas, this mountaineer of delicate limbs, dwelling on the heights of the
Himavat, beareth, without wavering, the shafts shot from the _Gandiva_!
Who is he? Is he Rudra himself, or some other god, or a Yaksha, or an
Asura? The gods sometimes do descend on the heights of the Himavat.
Except the god who wieldeth the _Pinaka_, there is none rise that can
bear the impetuosity of the thousands of arrows shot by me from the
_Gandiva_. Whether he is a god or a Yaksha, in fact, anybody except
Rudra, I shall soon send him, with my shafts, to the regions of Yama.'
Thus thinking, Arjuna, with a cheerful heart, began, O king, to shoot
arrows by hundreds, resembling in splendour the rays of the sun. That
downpour of shafts, however, the illustrious Creator of the worlds--the
wielder of the trident--bore with a glad heart, like a mountain bearing
a shower of rocks. Soon, however, the arrows of Phalguna were exhausted.
And noticing this fact, Arjuna became greatly alarmed. And the son of
Pandu then began to think of the illustrious god Agni who had before,
during the burning of the _Khandava_, given him a couple of
inexhaustible quivers. And he began to think, 'Alas, my arrows are all
exhausted. What shall I shoot now from my bow? Who is this person that
swalloweth my arrows? Slaying him with the end of my bow, as elephants
are killed with lances, I shall send him to the domains of the
mace-bearing Yama.' The illustrious Arjuna then, taking up his bow and
dragging the _Kirata_ with his bow-string, struck him some fierce blows
that descended like thunderbolts. When, however, that slayer of hostile
heroes--the son of Kunti--commenced the conflict with the end of the
bow, the mountaineer snatched from his hands that celestial bow. And
beholding his bow snatched from him, Arjuna took up his sword, and
wishing to end the conflict, rushed at his foe. And then the Kuru
prince, with the whole might of his arms, struck that sharp weapon upon
the head of the _Kirata_, a weapon that was incapable of being resisted
even by solid rocks. But that first of swords, at touch of the
_Kirata's_ crown, broke into pieces. Phalguna then commenced the
conflict with trees and stones. The illustrious god in the form of the
huge-bodied _Kirata_, however, bore that shower of trees and rocks with
patience. The mighty son of Pritha then, his mouth smoking with wrath,
struck the invincible god in the form of a Kirata, with his clenched
fists, blows that descended like thunderbolts. The god in the _Kirata_
form returned Phalguna's blows with fierce blows resembling the
thunderbolts of Indra. And in consequence of that conflict of blows
between the son of Pandu and the _Kirata_, there arose in that place
loud and frightful sounds. That terrible conflict of blows, resembling
the conflict of yore between Vritra and Vasava, lasted but for a moment.
The mighty Jishnu clasping the _Kirata_ began to press him with his
breast, but the _Kirata_, possessed of great strength pressed the
insensible son of Pandu with force. And in consequence of the pressure
of their arms and of their breasts, their bodies began to emit smoke
like charcoal in fire. The great god then, smiting the already smitten
son of Pandu, and attacking him in anger with his full might, deprived
him of his senses. Then, O Bharata, Phalguna, thus pressed by the god of
the gods, with limbs, besides, bruised and mangled, became incapable of
motion and was almost reduced to a ball of flesh. And struck by the
illustrious god, he became breathless and, falling down on earth without
power of moving, looked like one that was dead. Soon, however, he
regained consciousness, and, rising from his prostrate position, with
body covered with blood, became filled with grief. Mentally prostrating
himself before the gracious god of gods, and making a clay image of that
deity, he worshipped it, with offerings of floral garlands. Beholding,
however, the garland that he had offered to the clay image of Bhava,
decking the crown of the _Kirata_, that best of Pandu's sons became
filled with joy and regained his ease. And he prostrated himself
thereupon at the feet of Bhava, and the god also was pleased with him.
And Hara, beholding the wonder of Arjuna and seeing that his body had
been emaciated with ascetic austerities, spake unto him in a voice deep
as the roaring of the clouds, saying, 'O Phalguna, I have been pleased
with thee for thy act is without a parallel. There is no Kshatriya who
is equal to thee in courage, and patience. And, O sinless one, thy
strength and prowess are almost equal to mine. O mighty-armed one, I
have been pleased with thee. Behold me, O bull of the Bharata race! O
large-eyed one! I will grant thee eyes (to see me in my true form). Thou
wert a Rishi before. Thou wilt vanquish all thy foes, even the dwellers
of heaven; I will as I have been pleased with thee, grant thee an
irresistible weapon. Soon shall thou be able to wield that weapon of
mine.'"

Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of
blazing splendour--that wielder of the Pinaka--that one who had his
abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on
his knee and bowing with his head, that conqueror of hostile cities--the
son of Pritha--worshipped Hara and inclined him to grace. And Arjuna
said, 'O _Kapardin_, O chief of all gods, O destroyer of the eyes of
Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of
matted locks, I know thee as the Cause of all causes. O thou of three
eyes, O lord of all! Thou art the refuge of all the gods! This universe
hath sprung from thee. Thou art incapable of being vanquished by the
three worlds of the celestials, the Asuras, and men. Thou art Siva in
the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of
old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou
hast an eye on thy forehead. O Sarva, O thou that rainest objects of
desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O
thou of pure body, O Creator of all, I bow to thee. O lord of all
created things, I worship thee to obtain thy grace. Thou art the lord of
the _Ganas_, the source of universal blessing, the Cause of the causes
of the universe. Thou art beyond the foremost of male beings, thou art
the highest, thou art the subtlest, O Hara! O illustrious Sankara, it
behoveth thee to pardon my fault. It was even to obtain a sight of
thyself that I came to this great mountain, which is dear to thee and
which is the excellent abode of ascetics. Thou art worshipped of all
worlds. O lord, I worship thee to obtain thy grace. Let not this
rashness of mine be regarded as a fault--this combat in which I was
engaged with thee from ignorance. O Sankara, I seek thy protection.
Pardon me all I have done.'"

Vaisampayana continued, "Endued with great might, the god whose sign was
the bull, taking into his the handsome hands of Arjuna, smilingly
replied unto him, saying, 'I have pardoned thee.' And the illustrious
Hara, cheerfully clasping Arjuna with his arms, once more consoling
Arjuna said as follows."


SECTION XL

"Mahadeva said, 'Thou wert in thy former life Nara, the friend of
Narayana. In Vadari wert thou engaged in fierce ascetic austerities for
several thousands of years. In thee as well as in Vishnu--that first of
male beings--dwelleth great might. Ye both, by your might, hold the
universe; O lord, taking up that fierce bow whose twang resembled the
deep roar of the clouds, thou, as well as Krishna, chastisedest the
Danavas during the coronation of Indra. Even this _Gandiva_ is that bow,
O son of Pritha, fit for thy hands. O foremost of male beings, I
snatched it from thee, helped by my powers of illusion. This couple of
quivers, fit for thee, will again be inexhaustible, O son of Pritha!
And, O son of the Kuru race, thy body will be free from pain and
disease. Thy prowess is incapable of being baffled. I have been pleased
with thee. And, O first of male beings, ask thou of me the boon that
thou desirest. O chastiser of all foes, O giver of proper respect, (to
those deserving it) not even in heaven is there any male being who is
equal to thee, nor any Kshatriya who is thy superior.'

"Arjuna said, 'O illustrious god having the bull for thy sign, if thou
wilt grant me my desire, I ask of thee, O lord that fierce celestial
weapon wielded by thee and called _Brahmasira_--that weapon of terrific
prowess which destroyeth, at the end of the _Yuga_ the entire
universe--that weapon by the help of which, O god of gods, I may under
thy grace, obtain victory in the terrible conflict which shall take
place between myself (on one side), and Karna and Bhishma and Kripa and
Drona (on the other)--that weapon by which I may consume in battle
Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and
Nagas--that weapon which when hurled with _Mantras_ produceth darts by
thousands and fierce-looking maces and arrows like snakes of virulent
poison, and by means of which I may fight with Bhishma and Drona and
Kripa and Karna of ever abusive tongue, O illustrious destroyer of the
eyes of Bhaga, even this is my foremost desire, _viz_., that I may be
able to fight with them and obtain success.'

"Bhava replied, 'O powerful one, I will give to thee that favourite
weapon of mine called the _Pasuputa_. O son of Pandu, thou art capable
of holding, hurling, and withdrawing it. Neither the chief himself of
the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu,
knoweth it. How could men know anything of it? But, O son of Pritha,
this weapon should not be hurled without adequate cause; for if hurled
at any foe of little might it may destroy the whole universe. In the
three worlds with all their mobile and immobile creatures, there is none
who is incapable of being slain by this weapon. And it may be hurled by
the mind, by the eye, by words, and by the bow.'"

Vaisampayana continued, "Hearing these words, the son of Pritha purified
himself. And approaching the lord of the universe with rapt attention,
he said, 'Instruct me!' Mahadeva then imparted unto that best of Pandu's
son the knowledge of that weapon looking like the embodiment of Yama,
together with all the mysteries about hurling and withdrawing it. And
that weapon thence began to wait upon Arjuna as it did upon Sankara, the
lord of Uma. And Arjuna also gladly accepted it. And at the moment the
whole earth, with its mountains and woods and trees and seas and forests
and villages and towns and mines, trembled. And the sounds of conchs and
drums and trumpets by thousands began to be heard. And at that moment
hurricanes and whirlwinds began to blow. And the gods and the Danavas
beheld that terrible weapon in its embodied form stay by the side of
Arjuna of immeasurable energy. And whatever of evil there had been in
the body of Phalguna of immeasurable energy was all dispelled by the
touch of the three-eyed deity. And the three eyed god then commanded
Arjuna, saying, 'Go thou into heaven.' Arjuna then, O king, worshipping
the god with bent head, gazed at him, with joined hands. Then the lord
of all the dwellers of heaven, the deity of blazing splendour having his
abode on mountain-breasts, the husband of Uma, the god of passions under
complete control, the source of all blessings, Bhava gave unto Arjuna,
that foremost of men, the great bow called _Gandiva_, destructive of
Danavas and Pisachas. And the god of gods, then leaving that blessed
mountain with snowy plateaus and vales and caves, favourite resort of
sky-ranging great Rishis, went up, accompanied by Uma into the skies, in
the sight of that foremost of men."


SECTION XLI

Vaisampayana said, "The wielder of the Pinaka, having the bull for his
sign, thus disappeared in the very sight of the gazing son of Pandu,
like the sun setting in the sight of the world. Arjuna, that slayer of
hostile heroes, wondered much at this, saying, 'O, I have seen the great
god of gods. Fortunate, indeed I am, and much favoured, for I have both
beheld and touched with my hand the three-eyed Hara the wielder of the
Pinaka, in his boon-giving form. I shall win success. I am already
great. My enemies have already been vanquished by me. My purposes have
been already achieved.' And while the son of Pritha, endued with
immeasurable energy, was thinking thus, there came to that place Varuna
the god of waters, handsome and of the splendour of the _lapis lazuli_
accompanied by all kinds of aquatic creatures, and filling all the
points of the horizon with a blazing effulgence. And accompanied by
Rivers both male and female, and Nagas, and Daityas and Sadhyas and
inferior deities, Varuna, the controller and lord of all aquatic
creatures, arrived at that spot. There came also the lord Kuvera of body
resembling pure gold, seated on his car of great splendour, and
accompanied by numerous Yakshas. And the lord of treasures, possessed of
great beauty, came there to see Arjuna, illuminating the firmament with
his effulgence. And there came also Yama himself, of great beauty, the
powerful destroyer of all the worlds, accompanied by those lords of the
creation--the Pitris--both embodied and disembodied. And the god of
justice, of inconceivable soul, the son of Surya, the destroyer of all
creatures, with the mace in hand, came there on his car, illuminating
the three worlds with regions of the Guhyakas, the Gandharvas and the
Nagas, like a second Surya as he riseth at the end of the Yuga. Having
arrived there, they beheld, from the effulgent and variegated summits of
the great mountain, Arjuna engaged in ascetic austerities. And there
came in a moment the illustrious Sakra also, accompanied by his queen,
seated on the back of (the celestial elephant) Airavata, and surrounded
also by all the deities. And in consequence of the white umbrella being
held over his head, he looked like the moon amid fleecy clouds. And
eulogised by Gandharvas, and Rishis endued with wealth of asceticism,
the chief of the celestials alighted on a particular summit of the
mountain, like a second sun. Then Yama possessed of great intelligence,
and fully conversant with virtue, who had occupied a summit on the
south, in a voice deep as that of the clouds, said these auspicious
words, 'Arjuna, behold us, the protectors of the worlds, arrive here! We
will grant thee (spiritual) vision, for thou deservest to behold us.
Thou wert in thy former life a Rishi of immeasurable soul, known as Nara
of great might. At the command, O child, of Brahma, thou hast been born
among men! O sinless one, by thee shall be vanquished in battle the
highly virtuous grandsire of the Kurus--Bhishma of great energy--who is
born of the Vasus. Thou shalt also defeat all the Kshatriyas of fiery
energy commanded by the son of Bharadwaja in battle. Thou shalt also
defeat those Danavas of fierce prowess that have been born amongst men,
and those Danavas also that are called Nivatakavachas. And, O son of the
Kuru race, O Dhananjaya, thou shalt also slay Karna of fierce prowess,
who is even a portion of my father Surya, of energy celebrated
throughout the worlds. And, O son of Kunti, smiter of all foes, thou
shalt also slay all the portions of celestials and Danavas and the
Rakshasas that have been incarnate on earth. And slain by thee, these
shall attain to the regions earned by them according to their acts. And,
O Phalguna, the fame of thy achievements will last for ever in the
world: thou hast gratified Mahadeva himself in conflict. Thou shalt,
with Vishnu himself, lighten the burden of the earth. O accept this
weapon of mine--the mace I wield incapable of being baffled by any body.
With this weapon thou wilt achieve great deeds.'"

Vaisampayana continued, "O Janamejaya, the son of Pritha then received
from Yama that weapon duly, along with the _Mantras_ and rite, and the
mysteries of hurling and withdrawing it. Then Varuna, the lord of all
aquatic creatures, blue as the clouds, from a summit he had occupied on
the west, uttered these words, 'O son of Pritha, thou art the foremost
of Kshatriyas, and engaged in Kshatriya practices. O thou of large
coppery eyes, behold me! I am Varuna, the lord of waters. Hurled by me,
my nooses are incapable of being resisted. O son of Kunti, accept of me
these Varuna weapons along with the mysteries of hurling and withdrawing
them. With these, O hero, in the battle that ensued of your on account
of Taraka (the wife of Vrihaspati), thousands of mighty Daityas were
seized and tied. Accept them of me. Even if Yama himself be thy foe,
with these in thy hands, he will not be able to escape from thee. When
thou wilt armed with these, range over the field of battle, the land,
beyond doubt, will be destitute of Kshatriyas.'"

Vaisampayana continued, "After both Varuna and Yama had given away their
celestial weapons, the lord of treasures having his home on the heights
of Kailasa, then spake, 'O son of Pandu, O thou of great might and
wisdom, I too have been pleased with thee. And this meeting with thee
giveth me as much pleasure as a meeting with Krishna. O wielder of the
bow with the left hand, O thou of mighty arms, thou wert a god before,
eternal (as other gods). In ancient _Kalpas_, thou hadst every day gone
through ascetic austerities along with us. O best of men, I grant thee
celestial vision. O thou of mighty arms, thou wilt defeat even
invincible Daityas and Danavas. Accept of me also without loss of time,
an excellent weapon. With this thou wilt be able to consume the ranks of
Dhritarashtra. Take then this favourite weapon of mine called
_Antarddhana_. Endued with energy and prowess and splendour, it is
capable of sending the foe to sleep. When the illustrious Sankara slew
Tripura, even this was the weapon which he shot and by which many mighty
Asuras were consumed. O thou of invincible prowess I take it up for
giving it to thee. Endued with the dignity of the Meru, thou art
competent to hold this weapon.'

"After these words had been spoken, the Kuru prince Arjuna endued with
great strength, duly received from Kuvera that celestial weapon. Then
the chief of the celestials addressing Pritha's son of ceaseless deeds
in sweet words, said, in a voice deep as that the clouds or the
kettle-drum, 'O thou mighty-armed son of Kunti, thou art an ancient god.
Thou hast already achieved the highest success, and acquired the stature
of a god. But, O represser of foes, thou hast yet to accomplish the
purposes of the gods. Thou must ascend to heaven. Therefore prepare thou
O hero of great splendour! My own car with Matali as charioteer, will
soon descend on the earth. Taking thee, O Kaurava, to heaven, I will
grant thee there all my celestial weapons.'

"Beholding those protectors of the worlds assembled together on the
heights of Himavat, Dhananjaya, the son of Kunti, wondered much. Endued
with great energy, he then duly worshipped the assembled _Lokapalas_,
with words, water, and fruits. The celestials then returning that
worship, went away. And the gods capable of going everywhere at will,
and endued with the speed of the mind, returned to the places whence
they had come.

"That bull among men--Arjuna--having obtained weapons thus, was filled
with pleasure. And he regarded himself as one whose desires had been
fulfilled and who was crowned with success."


SECTION XLII

(Indralokagamana Parva)

Vaisampayana said, "After the _Lokapalas_ had gone away, Arjuna--that
slayer of all foes--began to think, O monarch, of the car of Indra! And
as Gudakesa gifted with great intelligence was thinking of it, the car
endued with great effulgence and guided by Matali, came dividing the
clouds and illuminating the firmament and filling the entire welkin with
its rattle deep as the roar of mighty masses of clouds. Swords, and
missiles of terrible forms and maces of frightful description, and
winged darts of celestial splendour and lightnings of the brightest
effulgence, and thunderbolts, and propellors furnished with wheels and
worked with atmosphere expansion and producing sounds loud as the roar
of great masses of clouds, were on that car. And there were also on that
car fierce and huge-bodied _Nagas_ with fiery mouths, and heaps of
stones white as the fleecy clouds. And the car was drawn by ten
thousands of horses of golden hue, endued with the speed of the wind.
And furnished with prowess of illusion, the car was drawn with such
speed that the eye could hardly mark its progress. And Arjuna saw on
that car the flag-staff called _Vaijayanta_, of blazing effulgence,
resembling in hue the emerald or the dark-blue lotus, and decked with
golden ornaments and straight as the bamboo. And beholding a charioteer
decked in gold seated on that car, the mighty-armed son of Pritha
regarded it as belonging to the celestials. And while Arjuna was
occupied with his thoughts regarding the car, the charioteer Matali,
bending himself after descending from the car, addressed him, saying, 'O
lucky son of Sakra! Sakra himself wisheth to see thee. Ascend thou
without loss of time this car that hath been sent by Indra. The chief of
the immortals, thy father--that god of a hundred sacrifices--hath
commanded me, saying, _Bring the son of Kunti hither. Let the gods
behold him._ And Sankara himself, surrounded by the celestials and
Rishis and Gandharvas and Apsaras, waiteth to behold thee. At the
command of the chastiser of Paka, therefore, ascend thou with me from
this to the region of the celestials. Thou wilt return after obtaining
weapons.'

"Arjuna replied, 'O Matali, mount thou without loss of time this
excellent car, a car that cannot be attained even by hundreds of
_Rajasuya_ and horse sacrifices. Even kings of great prosperity who have
performed great sacrifices distinguished by large gifts (to Brahmanas),
even gods and Danavas are not competent to ride this car. He that hath
not ascetic merit is not competent to even see or touch this car, far
less to ride on it. O blessed one, after thou hast ascended it, and
after the horses have become still, I will ascend it, like a virtuous
man stepping into the high-road of honesty.'"

Vaisampayana continued, "Matali, the charioteer of Sakra, hearing these
words of Arjuna, soon mounted the car and controlled the horses. Arjuna
then, with a cheerful heart, purified himself by a bath in the Ganges.
And the son of Kunti then duly repeated (inaudibly) his customary
prayers. He then, duly and according to the ordinance, gratified the
_Pitris_ with oblations of water. And, lastly, he commenced to invoke
the Mandara--that king of mountains--saying, 'O mountain, thou art ever
the refuge of holy, heaven-seeking _Munis_ of virtuous conduct and
behaviour. It is through thy grace, O mountain, that Brahmanas and
Kshatriyas and Vaisyas attain heaven, and their anxieties gone, sport
with the celestials. O king of mountains, O mountain, thou art the
asylum of _Munis_, and thou holdest on thy breast numerous sacred
shrines. Happily have I dwelt on thy heights. I leave thee now, bidding
thee farewell. Oft have I seen thy tablelands and bowers, thy springs
and brooks, and the sacred shrines on thy breast. I have also eaten the
savoury fruits growing on thee, and have slated my thirst with draughts
of perfumed water oozing from thy body. I have also drunk the water of
thy springs, sweet as _amrita_ itself. O mountain, as a child sleepeth
happily on the lap of his father, so have I, O king of mountains, O
excellent one, sported on thy breast, echoing with the notes of Apsaras
and the chanting of the Vedas. O mountain, every day have I lived
happily on thy tablelands.' Thus having bidden farewell to the mountain,
that slayer of hostile heroes--Arjuna--blazing like the Sun himself,
ascended the celestial car. And the Kuru prince gifted with great
intelligence, with a glad heart, coursed through the firmament on that
celestial car effulgent as the sun and of extra-ordinary achievements.
And after he had become invisible to the mortals of the earth, he beheld
thousands of cars of extra-ordinary beauty. And in that region there was
no sun or moon or fire to give light, but it blazed in light of its own,
generated by virtue of ascetic merit. And those brilliant regions that
are seen from the earth in the form of stars, like lamps (in the
sky)--so small in consequence of their distance, though very large--were
beheld by the son of Pandu, stationed in their respective places, full
of beauty and effulgence and blazing with splendour all their own. And
there he beheld royal sages crowned with ascetic success, and heroes who
had yielded up their lives in battle, and those that had acquired heaven
by their ascetic austerities, by hundreds upon hundreds. And there were
also Gandharvas, of bodies blazing like the sun, by thousands upon
thousands, as also Guhyakas and Rishis and numerous tribes of Apsaras.
And beholding those self-effulgent regions, Phalguna became filled with
wonder, and made enquiries of Matali. And Matali also gladly replied
unto him, saying, 'These, O son of Pritha, are virtuous persons
stationed in their respective places. It is these whom thou hast seen, O
exalted one, as stars, from the earth.' Then Arjuna saw standing at the
gates (Indra's region) the handsome and ever victorious
elephant--Airavata--furnished with four tusks, and resembling the
mountain of Kailasa with its summits. And coursing along that path of
the _Siddhas_, that foremost of the Kurus and the son of Pandu, sat in
beauty like Mandhata--that best of kings. Endued with eyes like lotus
leaves, he passed through the region set apart for virtuous kings. And
the celebrated Arjuna having thus passed through successive regions of
heaven at last beheld _Amaravati_, the city of Indra."


SECTION XLIII

Vaisampayana said, "And the city of Indra which Arjuna saw was
delightful and was the resort of _Siddhas_ and _Charanas_. And it was
adorned with the flowers of every season, and with sacred trees of all
kinds. And he beheld also celestial gardens called _Nandana_--the
favourite resort of Apsaras. And fanned by the fragrant breezes charged
with the scent of sweet-scented flowers, the trees with their load of
celestial blossoms seemed to welcome him amongst them. And the region
was such that none could behold it who had not gone through ascetic
austerities, or who had not poured libations on fire. It was a region
for the virtuous alone, and not for those who had turned their back on
the field of battle. And none were competent to see it who had not
performed sacrifices or observed rigid vows, or who were without a
knowledge of the Vedas, or who had not bathed in sacred waters, or who
were not distinguished for sacrifices and gifts. And none were competent
to see it who were disturbers of sacrifices, or who were low, or who
drank intoxicating liquors, or who were violators of their preceptors'
bed, or who were eaters of (unsanctified) meat, or who were wicked. And
having beheld those celestial gardens resounding with celestial music,
the strong-armed son of Pandu entered the favourite city of Indra. And
he beheld there celestial cars by thousands, capable of going everywhere
at will, stationed in proper places. And he saw tens of thousands of
such cars moving in every direction. And fanned by pleasant breezes
charged with the perfumes of flowers, the son of Pandu was praised by
Apsaras and Gandharvas. And the celestials then, accompanied by the
Gandharvas and Siddhas and great Rishis, cheerfully reverenced Pritha's
son of white steeds. Benedictions were poured upon him, accompanied by
the sounds of celestial music. The strong-armed son of Pritha then heard
around him the music of conchs and drums. And praised all around, the
son of Pritha then went, at the command of Indra, to that large and
extensive starry way called by the name of _Suravithi_. There he met
with the _Sadhyas_, the _Viswas_, the _Marutas_, the twin _Aswins_, the
_Adityas_, the _Vasus_, the _Rudras_, the _Brahmarshis_ of the great
splendour, and numerous royal sages with Dilipa at their head, and
Tumvura and Narada, and that couple of Gandharvas known by the names of
Haha and Huhu. And the Kuru prince--that chastiser of foes--having met
and duly saluted them, last of all beheld the chief of the
celestials--the god of a hundred sacrifices. Then the strong-armed son
of Pritha, alighting from the car approached the lord himself of the
gods--his father--that chastiser of Paka. And a beautiful white umbrella
furnished with a golden staff was held over the chief of the celestials.
And he was fanned with a _Chamara_ perfumed with celestial scents. And
he was eulogised by many Gandharvas headed by _Viswavasu_ and others, by
bards and singers, and by foremost Brahmanas chanting _Rik_ and _Yajus_
hymns. And the mighty son of Kunti, approaching Indra, saluted him by
bending his head to the ground. And Indra thereupon embraced him with
his round and plump arms. And taking his hand, Sakra made him sit by him
on a portion of his own seat, that sacred seat which was worshipped by
gods and Rishis. And the lord of the celestials--that slayer of hostile
heroes--smelt the head of Arjuna bending in humility, and even took him
upon his lap. Seated on Sakra's seat at the command of that god of a
thousand eyes, Pritha's son of immeasurable energy began to blaze in
splendour like a second Indra. And moved by affection, the slayer of
Vritra, consoling Arjuna, touched his beautiful face with his own
perfumed hands. And the wielder of the thunderbolt, patting and rubbing
gently again and again with his own hands which bore the marks of the
thunderbolt the handsome and huge arms of Arjuna which resembled a
couple of golden columns and which were hard in consequence of drawing
the bowstring, the god of a thousand eyes eying his son of curly locks
smilingly and with eyes expanded with delight, seemed scarcely to be
gratified. The more he gazed, the more he liked to gaze on. And seated
on one seat, the father and son enhanced the beauty of the assembly,
like the sun and moon beautifying the firmament together on the
fourteenth day of the dark fortnight. And a band of Gandharvas headed by
Tumvuru skilled in music sacred and profane, sang many verses in
melodious notes. And Ghritachi and Menaka and Rambha and Purvachitti and
Swayamprabha and Urvasi and Misrakesi and Dandagami and Varuthini and
Gopali and Sahajanya and Kumbhayoni and Prajagara and Chitrasena and
Chitralekha and Saha and Madhuraswana, these and others by thousands,
possessed of eyes like lotus leaves, who were employed in enticing the
hearts of persons practising rigid austerities, danced there. And
possessing slim waists and fair large hips, they began to perform
various evolutions, shaking their deep bosoms, and casting their glances
around, and exhibiting other attractive attitude capable of stealing the
hearts and resolutions and minds of the spectators."


SECTION XLIV

Vaisampayana said, "The gods and the Gandharvas then, understanding the
wishes of Indra, procured an excellent _Arghya_ and reverenced the son
of Pritha in a hurry. And giving water to wash both his feet and face,
they caused the prince to enter the palace of Indra. And thus
worshipped, Jishnu continued to live in the abode of his father. And the
son of Pandu continued all the while to acquire celestial weapons,
together with the means of withdrawing them. And he received from the
hands of Sakra his favourite weapon of irresistible force, _viz_., the
thunder-bolt and those other weapons also, of tremendous roar, _viz_.,
the lightnings of heaven, whose flashes are inferable from the
appearance of clouds and (the dancing of) peacocks. And the son of
Pandu, after he had obtained those weapons, recollected his brothers.
And at the command of Indra, however, he lived for full five years in
heaven, surrounded by every comfort and luxury.

"After some time, when Arjuna had obtained all the weapons, Indra
addressed him in due time, saying, 'O son of Kunti, learn thou music and
dancing from Chitrasena. Learn the instrumental music that is current
among the celestials and which existeth not in the world of men, for, O
son of Kunti, it will be to thy benefit.' And Parandana gave Chitrasena
as a friend unto Arjuna. And the son of Pritha lived happily in peace
with Chitrasena. And Chitrasena instructed Arjuna all the while in
music; vocal and instrumental and in dancing. But the active Arjuna
obtained no peace of mind, remembering the unfair play at dice of
Sakuni, the son of Suvala, and thinking with rage of Dussasana and his
death. When however, his friendship with Chitrasena had ripened fully,
he at times learned the unrivalled dance and music practised among the
Gandharvas. And at last having learnt various kinds of dance and diverse
species of music, both vocal and instrumental, that slayer of hostile
heroes obtained no peace of mind remembering his brothers and mother
Kunti."


SECTION XLV

Vaisampayana said, "One day, knowing that Arjuna's glances were cast
upon Urvasi, Vasava, calling Chitrasena to himself, addressed him in
private saying, 'O king of Gandharvas, I am pleased; go thou as my
messenger to that foremost of Apsaras, Urvasi, and let her wait upon
that tiger among men, Phalguna. Tell her, saying these words of mine,
'As through my instrumentality Arjuna hath learnt all the weapons and
other arts, worshipped by all, so shouldst thou make him conversant with
the arts of acquitting one's self in female company.' Thus addressed by
Indra, the chief of the Gandharvas in obedience to that command of
Vasava, soon went to Urvasi that foremost of Apsaras. And as he saw her,
she recognised him and delighted him by the welcome she offered and the
salutation she gave. And seated at ease he then smilingly addressed
Urvasi, who also was seated at ease, saying, 'Let it be known, O thou of
fair hips, that I come hither despatched by the one sole lord of heaven
who asketh of thee a favour. He who is known amongst gods and men for
his many inborn virtues, for his grace, behaviour, beauty of person,
vows and self-control; who is noted for might and prowess, and respected
by the virtuous, and ready-witted; who is endued with genius and
splendid energy, is of a forgiving temper and without malice of any
kind; who hath studied the four Vedas with their branches, and the
_Upanishads_, and the Puranas also; who is endued with devotion to his
preceptors and with intellect possessed of the eight attributes, who by
his abstinence, ability, origin and age, is alone capable of protecting
the celestial regions like Mahavat himself; who is never boastful; who
showeth proper respect to all; who beholdeth the minutest things as
clearly as if those were gross and large; who is sweet-speeched; who
showereth diverse kinds of food and drink on his friends and dependents;
who is truthful, worshipped of all, eloquent, handsome, and without
pride; who is kind to those devoted to him, and universally pleasing and
dear to all; who is firm in promise; who is equal to even Mahendra and
Varuna in respect of every desirable attribute, _viz_., Arjuna, is known
to thee. O Urvasi, know thou that hero is to be made to taste the joys
of heaven. Commanded by Indra, let him today obtain thy feet. Do this, O
amiable one, for Dhananjaya is inclined to thee.'

"Thus addressed, Urvasi of faultless features assumed a smiling face,
and receiving the words of the Gandharva with high respect, answered
with a glad heart, saying, 'Hearing of the virtues that should adorn
men, as unfolded by thee, I would bestow my favours upon any one who
happened to possess them. Why should I not then, choose Arjuna for a
lover? At the command of Indra, and for my friendship for thee, and
moved also by the numerous virtues of Phalguna, I am already under the
influence of the god of love. Go thou, therefore, to the place thou
desirest. I shall gladly go to Arjuna.'"


SECTION XLVI

Vaisampayana said, "Having thus sent away the Gandharva successful in
his mission, Urvasi of luminous smiles, moved by the desire of
possessing Phalguna, took a bath. And having performed her ablutions,
she decked herself in charming ornaments and splendid garlands of
celestial odour. And inflamed by the god of love, and her heart pierced
through and through by the shafts shot by Manmatha keeping in view the
beauty of Arjuna, and her imagination wholly taken up by the thoughts of
Arjuna, she mentally sported with him on a wide and excellent bed laid
over with celestial sheets. And when the twilight had deepened and the
moon was up, that Apsara of high hips set out for the mansions of
Arjuna. And in that mood and with her crisp, soft and long braids decked
with bunches of flowers, she looked extremely beautiful. With her beauty
and grace, and the charm of the motions of her eye-brows and of her soft
accents, and her own moon-like face, she seemed to tread, challenging
the moon himself. And as she proceeded, her deep, finely tapering
bosoms, decked with a chain of gold and adorned with celestial unguents
and smeared with fragrant sandal paste, began to tremble. And in
consequence of the weight of her bosoms, she was forced to slightly
stoop forward at every step, bending her waist exceedingly beautiful
with three folds. And her loins of faultless shape, the elegant abode of
the god of love, furnished with fair and high and round hips and wide at
their lower part as a hill, and decked with chains of gold, and capable
of shaking the saintship of anchorites, being decked with thin attire,
appeared highly graceful. And her feet with fair suppressed ankles, and
possessing flat soles and straight toes of the colour of burnished
copper and high and curved like tortoise back and marked by the wearing
of ornaments furnished with rows of little bells, looked exceedingly
handsome. And exhilarated with a little liquor which she had taken, and
excited by desire, and moving in diverse attitudes and expressing a
sensation of delight, she looked more handsome than usual. And though
heaven abounded with many wonderful objects, yet when Urvasi proceeded
in this manner, the _Siddhas_ and _Charanas_ and _Gandharvas_ regarded
her to be the handsomest object they had cast their eyes upon. And the
upper half of her body clad in an attire of fine texture and cloudy
hues, she looked resplendent like a digit of the moon in the firmament
shrouded by fleecy clouds. And endued with the speed of the winds or the
mind, she of luminous smiles soon reached the mansion of Phalguna, the
son of Pandu. And, O best of men, Urvasi of beautiful eyes, having
arrived at the gate of Arjuna's abode, sent word through the keeper in
attendance. And (on receiving permission), she soon entered that
brilliant and charming palace. But, O monarch, upon beholding her at
night in his mansion, Arjuna, with a fearstricken heart, stepped up to
receive her with respect and as soon as he saw her, the son of Pritha,
from modesty, closed his eyes. And saluting her, he offered the Apsara
such worship as is offered unto a superior. And Arjuna said, 'O thou
foremost of the Apsaras, I reverence thee by bending my head down. O
lady, let me know thy commands. I wait upon thee as thy servant.'"

Vaisampayana continued, "Hearing these words of Phalguna, Urvasi became
deprived of her senses. And she soon represented unto Arjuna all that
had passed between her and the Gandharva, Chitrasena. And she said, 'O
best of men, I shall tell thee all that hath passed between me and
Chitrasena, and why I have come hither. On account of thy coming here, O
Arjuna, Mahendra had convened a large and charming assembly, in which
celestial festivities were held. Unto that assembly came, O best of men,
the Rudras and the Adityas and the Aswins and the Vasus. And there came
also numbers of great Rishis and royal sages and Siddhas and Charanas
and Yakshas and great Nagas. And, O thou of expansive eyes, the members
of the assembly resplendent as fire or the sun or the moon, having taken
their seats according to rank, honour, and prowess, O son of Sakra, the
Gandharvas began to strike the _Vinas_ and sing charming songs of
celestial melody. And, O perpetuator of the Kuru race, the principal
Apsaras also commenced to dance. Then, O son of Pritha, thou hadst
looked on me only with a steadfast gaze. When that assembly of the
celestials broke, commanded by thy father, the gods went away to their
respective places. And the principal Apsaras also went away to their
abodes, and others also, O slayer of foes, commanded by thy father and
obtaining his leave. It was then that Chitrasena sent to me by Sakra,
and arriving at my abode, O thou of eyes like lotus leaves, he addressed
me, saying, "O thou of the fairest complexion, I have been sent unto
thee by the chief of the celestials. Do thou something that would be
agreeable to Mahendra and myself and to thyself also. O thou of fair
hips, seek thou to please Arjuna, who is brave in battle even like Sakra
himself, and who is always possessed of magnanimity." Even these, O son
of Pritha, were his words. Thus, O sinless one, commanded by him and thy
father also, I come to thee in order to wait upon thee, O slayer of
foes. My heart hath been attracted by thy virtues, and am already under
the influence of the god of love. And, O hero, even this is my wish, and
I have cherished it for ever!'"

Vaisampayana continued, "While in heaven, hearing her speak in this
strain, Arjuna was overcome with bashfulness. And shutting his ears with
his hands, he said, 'O blessed lady, fie on my sense of hearing, when
thou speakest thus to me. For, O thou of beautiful face, thou art
certainly equal in my estimation unto the wife of a superior. Even as
Kunti of high fortune or Sachi the queen of Indra, art thou to me, O
auspicious one, of this there is no doubt! That I had gazed particularly
at thee, O blessed one, is true. There was a reason for it. I shall
truly tell it to thee, O thou of luminous smiles! In the assembly I
gazed at thee with eyes expanded in delight, thinking, _Even this
blooming lady is the mother of the Kaurava race._ O blessed Apsara, it
behoveth thee not to entertain other feelings towards me, for thou art
superior to my superiors, being the parent of my race.'

"Hearing these words of Arjuna, Urvasi answered, saying, 'O son of the
chief of the celestials, we Apsaras are free and unconfined in our
choice. It behoveth thee not, therefore, to esteem me as thy superior.
The sons and grandsons of Puru's race, that have come hither in
consequence of ascetic merit do all sport with us, without incurring any
sin. Relent, therefore, O hero, it behoveth thee not to send me away. I
am burning with desire. I am devoted to thee. Accept me, O thou giver of
proper respect.'

"Arjuna replied, 'O beautiful lady of features perfectly faultless,
listen. I truly tell thee. Let the four directions and the transverse
directions, let also the gods listen. O sinless one, as Kunti, or Madri,
or Sachi, is to me, so art thou, the parent of my race, an object of
reverence to me. Return, O thou of the fairest complexion: I bend my
head unto thee, and prostrate myself at thy feet. Thou deservest my
worship as my own mother; and it behoveth thee to protect me as a son.'"

Vaisampayana continued, "Thus addressed by Partha, Urvasi was deprived
of her senses by wrath. Trembling with rage, and contracting her brows,
she cursed Arjuna, saying, 'Since thou disregardest a woman come to thy
mansion at the command of thy father and of her own motion--a woman,
besides, who is pierced by the shafts of _Kama_, therefore, O Partha,
thou shalt have to pass thy time among females unregarded, and as a
dancer, and destitute of manhood and scorned as a eunuch.'"

Vaisampayana continued, "Having cursed Arjuna thus, Urvasi's lips still
quivered in anger, herself breathing heavily all the while. And she soon
returned to her own abode. And that slayer of foes, Arjuna also sought
Chitrasena without loss of time. And having found him, he told him all
that had passed between him and Urvasi in the night. And he told
Chitrasena everything as it had happened, repeatedly referring to the
curse pronounced upon him. And Chitrasena also represented everything
unto Sakra. And Harivahana, calling his son unto himself in private, and
consoling him in sweet words, smilingly said, 'O thou best of beings,
having obtained thee, O child, Pritha hath to-day become a truly blessed
mother. O mighty-armed one, thou hast now vanquished even Rishis by the
patience and self-control. But, O giver of proper respect, the curse
that Urvasi hath denounced on thee will be to thy benefit, O child, and
stand thee in good stead. O sinless one, ye will have on earth to pass
the thirteenth year (of your exile), unknown to all. It is then that
thou shalt suffer the curse of Urvasi. And having passed one year as a
dancer without manhood, thou shalt regain thy power on the expiration of
the term.'

"Thus addressed by Sakra, that slayer of hostile heroes, Phalguna,
experienced great delight and ceased to think of the curse. And
Dhananjaya, the son of Pandu, sported in regions of heaven with the
Gandharva Chitrasena of great celebrity.

"The desires of the man that listeneth to this history of the son of
Pandu never run after lustful ends. The foremost of men, by listening to
this account of the awfully pure conduct of Phalguna, the son of the
lord of the celestials, become void of pride and arrogance and wrath and
other faults, and ascending to heaven, sport there in bliss."


SECTION XLVII

Vaisampayana said, "One day, the great _Rishi_ Lomasa in course of his
wanderings, went to the abode of Indra, desirous of beholding the lord
of the celestials. And the great Muni, having approached the chief of
the gods, bowed to him respectfully. And he beheld the son of Pandu
occupying half of the seat of Vasava. And worshipped by the great
Rishis, that foremost of Brahmanas sat on an excellent seat at the
desire of Sakra. And beholding Arjuna seated on Indra's seat, the Rishi
began to think as to how Arjuna who was a Kshatriya had attained to the
seat of Sakra himself. What acts of merit had been performed by him and
what regions had been conquered by him (by ascetic merit), that he had
obtained a seat that was worshipped by the gods themselves? And as the
Rishi was employed with these thoughts, Sakra, the slayer of Vritra,
came to know of them. And having known them, the lord of Sachi addressed
Lomasa with a smile and said, 'Listen, O _Brahmarshi_, about what is now
passing in thy mind. This one is no mortal though he hath taken his
birth among men. O great Rishi, the mighty-armed hero is even my son
born of Kunti. He hath come hither, in order to acquire weapons for some
purpose. Alas! dost thou not recognise him as an ancient Rishi of the
highest merit? Listen to me, O Brahmana, as I tell thee who is and why
he hath come to me. Those ancient and excellent Rishis who were known by
the names of Nara and Narayana are, know, O Brahmana, none else than
Hrishikesa and Dhananjaya. And those Rishis, celebrated throughout the
three worlds, and known by the names of Nara and Narayana have, for the
accomplishment of a certain purpose, been born on earth--for the
acquisition of virtue. That sacred asylum which even gods and
illustrious Rishis are not competent to behold, and which is known
throughout the world by the name of Vadari, and situate by the source of
the Ganga, which is worshipped by the Siddhas and the Charanas, was the
abode, O Brahmana, of Vishnu and Jishnu. Those Rishis of blazing
splendour have, O _Brahmarshi_, at my desire, been born on earth, and
endued with mighty energy, will lighten the burden thereof. Besides
this, there are certain Asuras known as Nivatakavachas, who, proud of
the boon they have acquired, are employed in doing us injuries. Boastful
of their strength, they are even now planning the destruction of the
gods, for, having received a boon, they no longer regard the gods. Those
fierce and mighty Danavas live in the nether regions. Even all the
celestials together are incapable of fighting with them. The blessed
Vishnu--the slayer of Madhu--he, indeed who is known on earth as Kapila,
and whose glance alone, O exalted one, destroyed the illustrious sons of
Sagara, when they approached him with loud sounds in the bowels of the
earth,--that illustrious and invincible Hari is capable, O Brahmana of
doing us a great service. Either he or Partha or both may do us that
great service, without doubt. Verily as the illustrious Hari had slain
the Nagas in the great lake, he, by sight alone, is capable of slaying
those Asuras called the Nivatakavachas, along with their followers. But
the slayer of Madhu should not be urged when the task is insignificant.
A mighty mass of energy that he is, it swelleth to increasing
proportions, it may consume the whole universe. This Arjuna also is
competent to encounter them all, and the hero having slain them in
battle, will go back to the world of men. Go thou at my request to
earth. Thou wilt behold the brave Yudhishthira living in the woods of
Kamyaka. And for me tell thou the virtuous Yudhishthira of unbaffled
prowess in battle, that he should not be anxious on account of Phalguna,
for that hero will return to earth a thorough master of weapons, for
without sanctified prowess of arms, and without skill in weapons, he
would not be able to encounter Bhishma and Drona and others in battle.
Thou wilt also represent unto Yudhishthira that the illustrious and
mighty-armed Gudakesa, having obtained weapons, hath also mastered the
science of celestial dancing and music both instrumental and vocal. And
thou wilt also tell him, O king of men, O slayer of foes, thyself also,
accompanied by all thy brothers, should see the various sacred shrines.
For having bathed in different sacred waters, thou wilt be cleansed from
thy sins, and the fever of thy heart will abate. And then thou wilt be
able to enjoy thy kingdom, happy in the thought that thy sins have been
washed off. And, O foremost of Brahmanas, endued with ascetic power, it
behoveth thee also to protect Yudhishthira during his wandering over the
earth. Fierce Rakshasas ever live in mountain fastnesses and rugged
steppes. Protect thou the king from those cannibals.'

"After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently
addressed that Rishi, saying, 'Protect thou ever the son of Pandu. O
best of men, let the king, O great Rishi, protected by thee, visit the
various places of pilgrimage and give away unto Brahmanas in charity.'"

Vaisampayana continued, "The mighty ascetic Lomasa, having answered both
saying, 'So be it,' set out for the earth, desirous of arriving at
Kamvaka. And having arrived at those woods, he beheld the slayer of foes
and son of Kunti, king Yudhishthira the just, surrounded by ascetics and
his younger brothers."


SECTION XLVIII

Janamejaya said, "These feats of Pritha's son endued with immeasurable
energy, were certainly marvellous. O Brahmana, what did Dhritarashtra of
great wisdom say, when he heard of them?"

Vaisampayana said, "Amvika's son, king Dhritarashtra, having heard of
Arjuna's arrival and stay at Indra's abode, from Dwaipayana, that
foremost of Rishis, spake unto Sanjaya, saying, 'O charioteer, dost thou
know in detail the acts of the intelligent Arjuna, of which I have heard
from beginning to end? O charioteer, my wretched and sinful son is even
now engaged in a policy of the most vulgar kind. Of wicked soul, he will
certainly depopulate the earth. The illustrious person whose words even
in jest are true, and who hath Dhananjaya to fight for him, is sure to
win the three worlds. Who that is even beyond the influence of Death and
Decay will be able to stay before Arjuna, when he will scatter his
barbed and sharp-pointed arrows whetted on stone? My wretched sons, who
have to fight with the invincible Pandavas are indeed, all doomed.
Reflecting day and night, I see not the warrior amongst us that is able
to stay in battle before the wielder of the _Gandiva_. If Drona, or
Karna, or even Bhishma advance against him in battle, a great calamity
is likely to befall the earth. But even in that case, I see not the way
to our success. Karna is kind and forgetful. The preceptor Drona is old,
and the teacher (of Arjuna). Arjuna, however, is wrathful, and strong,
and proud, and of firm and steady prowess. As all these warriors are
invincible, a terrible fight will take place between them. All of them
are heroes skilled in weapons and of great reputation. They would not
wish for the sovereignty of the world, if it was to be purchased by
defeat. Indeed, peace will be restored only on the death of these or of
Phalguna. The slayer of Arjuna, however, existeth not, nor doth one that
can vanquish him. Oh, how shall that wrath of his which hath myself for
its object be pacified. Equal unto the chief of the celestials, that
hero gratified Agni at _Khandava_ and vanquished all the monarchs of the
earth on the occasion of the great _Rajasuya_. O Sanjaya, the
thunder-bolt falling on the mountain top, leaveth a portion unconsumed;
but the shafts, O child, that are shot by Kiriti leave not a rack
behind. As the rays of the sun heat this mobile and immobile universe,
so will the shafts shot by Arjuna's hands scorch my sons. It seemeth to
me that the _Chamus_ of the Bharatas, terrified at the clatter of
Arjuna's chariot-wheels, are already broken through in all directions.
Vidhatri hath created Arjuna as an all-consuming Destroyer. He stayeth
in battle as a foe, vomitting and scattering swarms of arrows. Who is
there that will defeat him?'"


SECTION XLIX

"Sanjaya said, 'That which hath been uttered by thee, O king, with
respect to Duryodhana is all true. Nothing that thou hast said, O lord
of the earth, is untrue. The Pandavas of immeasurable energy have been
filled with rage at the sight of Krishna their wedded wife of pure
fame brought in the midst of the assembly. Hearing also those cruel
words of Dussasana and Karna, they have been so incensed, O king, that
they will not, I ween, forgive (the Kurus) on thy account. I have heard,
O king, how Arjuna hath gratified in battle by means of his bow the god
of gods--Sthanu of eleven forms. The illustrious lord of all the
gods--Kapardin himself--desirous of testing Phalguna, fought with him,
having assumed the guise of a _Kirata_. And there it was that the
_Lokapala_, in order to give away their weapons unto that bull of the
Kuru race, showed themselves unto him of undeteriorating prowess. What
other man on earth, except Phalguna, would strive to have a sight of
these gods in their own forms? And, O king, who is there that will
weaken in battle Arjuna, who could not be weakened by Maheswara himself
possessed of eight forms? Thy sons, having dragged Draupadi, and thereby
incensed the sons of Pandu, have brought this frightful and horrifying
calamity upon themselves. Beholding Duryodhana showing both his thighs
unto Draupadi, Bhima said with quivering lips, _wretch! those thighs of
thine will I smash with my fierce descending mace, on the expiration of
thirteen years_. All the sons of Pandu are the foremost of smiters; all
of them are of immeasurable energy; all of them are well-versed in every
kind of weapons. For these, they are incapable of being vanquished even
by the gods. Incensed at the insult offered to their wedded wife,
Pritha's sons, urged by wrath, will, I ween, slay all thy sons in
battle.'

"Dhritarashtra said, 'O charioteer, what mischief hath been done by
Karna uttering those cruel words, to the sons of Pandu! Was not the
enmity sufficient that was provoked by bringing Krishna into the
assembly? How can my wicked sons live, whose eldest brother and
preceptor walketh not in the path of righteousness? Seeing me void of
eye-sight, and incapable of exerting myself actively, my wretched son, O
charioteer, believeth me to be a fool, and listeneth not to my words.
Those wretches also that are his counsellors, _viz_., Karna and Suvala,
and others, always pander to his vices, as he is incapable of
understanding things rightly. The shafts that Arjuna of immeasurable
prowess may lightly shoot, are capable of consuming all my sons, leave
alone those shafts that he will shoot, impelled by anger. The arrows
urged by the might of Arjuna's arms and shot from his large bow, and
inspired with _mantras_ capable of converting them into celestial
weapons can chastise the celestials themselves. He who hath for his
counsellor and protector and friend that smiter of sinful men--the lord
of the three worlds--Hari himself--encountereth nothing that he cannot
conquer. This, O Sanjaya, is most marvellous in Arjuna that, as we have
heard, he hath been clasped by Mahadeva in his arms. That also which
Phalguna, assisted by Damodara did of old towards helping Agni in the
conflagration of _Khandava_, hath been witnessed by all the world. When,
therefore, Bhima and Partha and Vasudeva of the Satwata race become
enraged, surely my sons along with their friends and the Suvalas are all
unequal to fight with them.'"


SECTION L

Janamejaya said, "Having sent the heroic sons of Pandu into exile, these
lamentations, O _Muni_, of Dhritarashtra were perfectly futile. Why did
the king permit his foolish son Duryodhana to thus incense those mighty
warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food
of the sons of Pandu, while they lived in the woods? Was it of the
wilderness, or was it the produce of cultivation?"

Vaisampayana said, "Those bulls among men, collecting the produce of the
wilderness and killing the deer with pure arrows, first dedicated a
portion of the food to the Brahmanas, and themselves ate the rest. For,
O king, while those heroes wielding large bows lived in the woods, they
were followed by Brahmanas of both classes, _viz_., those worshipping
with fire and those worshipping without it. And there were ten thousand
illustrious _Snataka_ Brahmanas, all conversant with the means of
salvation, whom Yudhishthira supported in the woods. And killing with
arrows _Rurus_ and the black deer and other kinds of clean animals of
the wilderness, he gave them unto those Brahmanas. And no one that lived
with Yudhishthira looked pale or ill, or was lean or weak, or was
melancholy or terrified. And the chief of the Kurus--the virtuous king
Yudhishthira--maintained his brothers as if they were his sons, and his
relatives as if they were his uterine brothers. And Draupadi of pure
fame fed her husbands and the Brahmanas, as if she was their mother; and
last of all took her food herself. And the king himself wending towards
the east, and Bhima, towards the south, and the twins, towards the west
and the north, daily killed with bow in hand the deer of the forest, for
the sake of meat. And it was that the Pandavas lived for five years in
the woods of _Kamyaka_, in anxiety at the absence of Arjuna, and engaged
all the while in study and prayers and sacrifices."


SECTION LI

Vaisampayana said, "That bull among men--Dhritarashtra--the son of
Amvika, having heard of this wonderful way of life--so above that of
men--of the sons of Pandu, was filled with anxiety and grief. And
overwhelmed with melancholy and sighing heavily and hot, that monarch,
addressing his charioteer Sanjaya, said, 'O charioteer, a moment's peace
I have not, either during the day or the night, thinking of the terrible
misbehaviour of my sons arising out of their past gambling, and thinking
also of the heroism, the patience, the high intelligence, the unbearable
prowess, and the extraordinary love unto one another of the sons of
Pandu. Amongst the Pandavas, the illustrious Nakula and Sahadeva, of
celestial origin and equal unto the chief himself of the celestials in
splendour, are invincible in battle. They are firm in the wielding of
weapons, capable of shooting at a long distance, resolute in battle, of
remarkable lightness of hand, of wrath that is not easily quelled,
possessed of great steadiness, and endued with activity. Possessed of
the prowess of lions and unbearable as the Aswins themselves, when they
will come to the field of battle with Bhima and Arjuna in front, I see,
O Sanjaya, that my soldiers will all be slain without a remnant. Those
mighty warriors of celestial origin, unrivalled in battle by anybody,
filled with rage at the remembrance of that insult to Draupadi, will
show no forgiveness. The mighty warriors of the Vrishnis also, and the
Panchalas of great energy, and the sons of Pritha themselves, led by
Vasudeva of unbaffled prowess, will blast my legions. O charioteer, all
the warriors on my side assembled together, are not competent to bear
the impetus of the Vrishnis alone when commanded by Rama and Krishna.
And amongst them will move that great warrior Bhima of terrible prowess,
armed with his iron mace held on high and capable of slaying every hero.
And high above the din will be heard the twang of the _Gandiva_ loud as
the thunder of heaven. The impetus of Bhima's mace and the loud twang of
the Gandiva are incapable of being stood against by any of the kings on
my side. It is then, O Sanjaya, that obedient as I have been to the
voice of Duryodhana, I shall have to call back the rejected counsels of
my friends--counsels that I should have attended to in time.'

"Sanjaya said, 'This hath been thy great fault, O king, _viz_., that
though capable, thou didst not, from affection prevent thy son from
doing what he hath done. The slayer of Madhu, that hero of unfading
glory, hearing that the Pandavas had been defeated at dice, soon went to
the woods of _Kamyaka_ and consoled them there. And Draupadi's sons also
headed by Dhrishtadyumna, and Virata, and Dhrishtaketu, and those mighty
warriors, the Kekayas, all went there. All that was said by these
warriors at the sight of Pandu's son defeated at dice, was learnt by me
through our spies. I have also told thee all, O king. When the slayer of
Madhu met the Pandavas, they requested him to become the charioteer of
Phalguna in battle. Hari himself, thus requested, answered them, saying,
_so be it_. And even Krishna himself beholding the sons of Pritha
dressed in deer skins, became filled with rage, and addressing
Yudhishthira, said, "That prosperity which the sons of Pritha had
acquired at Indraprastha, and which, unobtainable by other kings, was
beheld by me at the _Rajasuya_ sacrifice, at which, besides, I saw all
kings, even those of the Vangas and Angas and Paundras and Odras and
Cholas and Dravidas and Andhakas, and the chiefs of many islands and
countries on the sea-board as also of frontier states, including the
rulers of the Sinhalas, the barbarous _mlecchas_, the natives of Lanka,
and all the kings of the West by hundreds, and all the chiefs of the
sea-coast, and the kings of the Pahlavas and the Daradas and the various
tribes of the Kiratas and Yavanas and Sakras and the Harahunas and
Chinas and Tukharas and the Sindhavas and the Jagudas and the Ramathas
and the Mundas and the inhabitants of the kingdom of women and the
Tanganas and the Kekayas and the Malavas and the inhabitants of Kasmira,
afraid of the prowess of your weapons, present in obedience to your
invitation, performing various offices,--that prosperity, O king, so
unstable and waiting at present on the foe, I shall restore to thee,
depriving thy foe of his very life. I shall, O chief of the Kurus,
assisted by Rama and Bhima and Arjuna and the twins and Akrura and Gada
and Shamva and Pradyumna and Ahuka and the heroic Dhrishtadyumna and the
son of Sisupala, slay in battle in course of a day Duryodhana and Karna
and Dussasana and Suvala's son and all others who may fight against us.
And thou shalt, O Bharata, living at Hastinapura along with thy
brothers, and snatching from Dhritarashtra's party the prosperity they
are enjoying, rule this earth." Even these, O king, were Krishna's words
unto Yudhishthira, who, on the conclusion of Krishna's speech, addressed
him in that meeting of heroes and in the hearing of all those brave
warriors headed by Dhrishtadyumna, saying, "O Janardana, I accept these
words of thine as truth. O thou of mighty arms, do thou, however, slay
my enemies along with all their followers on the expiry of thirteen
years. O Kesava, promise this truly unto me. I promised in the presence
of the king to live in the forest as I am now living." Consenting to
these words of king Yudhishthira the just, his counsellors headed by
Dhrishtadyumna soon pacified the incensed Kesava with sweet words and
expressions suitable to the occasion. And they also said unto Draupadi
of pure deeds in the hearing of Vasudeva himself, these words, "O lady,
in consequence of thy anger, Duryodhana shall lay down his life. We
promise it, O thou of the fairest complexion. Therefore, grieve no more.
O Krishna, those that mocked thee, beholding thee won at dice, shall
reap the fruit of their act. Beasts of prey and birds shall eat their
flesh, and mock them thus. Jackals and vultures will drink their blood.
And, O Krishna, thou shalt behold the bodies of those wretches that
dragged thee by the hair prostrate on the earth, dragged and eaten by
carnivorous animals. They also that gave thee pain and disregarded thee
shall lie on the earth destitute of their heads, and the earth herself
shall drink their blood." These and other speeches of various kinds were
uttered there, O king, by those bulls of the Bharata race. All of them
are endued with energy and bravery, and marked with the marks of battle.
On the expiration of the thirteenth year, those mighty warriors, chosen
by Yudhishthira and headed by Vasudeva, will come (to the field of
battle). Rama and Krishna and Dhananjaya and Pradyumna and Shamva and
Yuyudhana and Bhima and the sons of Madri and the Kekaya princes and the
Panchala princes, accompanied by the king of Matsya, these all,
illustrious and celebrated and invincible heroes, with their followers
and troops, will come. Who is there that, desiring to live, will
encounter these in battle, resembling angry lions of erect manes?'

"Dhritarashtra said, 'What Vidura told me at the time of the game at
dice, "If thou seekest, O king, to vanquish the Pandavas (at dice), then
certainly a terrible blood-shed ending in the destruction of all the
Kurus will be the result," I think it is about to be realised. As Vidura
told me of old, without doubt a terrible battle will take place, as soon
as the pledged period of the Pandavas expireth.'"


SECTION LII

(Nalopakhyana Parva)

Janamejaya said, "When the high-souled Partha went to Indra's region for
obtaining weapons, what did Yudhishthira and the other sons of Pandu
do?"

Vaisampayana said, "When the high-souled Partha went to Indra's region
for obtaining weapons, those bulls of the Bharata race continued to
dwell with Krishna in (the woods of) _Kamyaka_. One day, those foremost
of the Bharatas, afflicted with grief, were seated with Krishna on a
clean and solitary sward. Grieving for Dhananjaya, overwhelmed with
sorrow, their voices were choked with weeping. Tortured by Dhananjaya's
absence, grief afflicted them equally. And filled with sorrow at their
separation from Arjuna and at the loss of their kingdom, the
mighty-armed Bhima among them addressed Yudhishthira, saying, 'That Bull
of the Bharata race, Arjuna, O great king, on whom depend the lives of
Pandu's sons, and on whose death the Panchalas as also ourselves with
our sons and Satyaki and Vasudeva are sure to die, hath gone away at thy
behest. What can be sadder than this that the virtuous Vibhatsu hath
gone away at thy command, thinking of his many griefs? Depending upon
the might of that illustrious hero's arms, regard our foes as already
vanquished in battle, and the whole earth itself as already acquired by
us. It was for the sake of that mighty warrior that I refrained from
sending to the other world all the Dhartarashtras along with the
Suvalas, in the midst of the assembly. Gifted with might of arms, and
supported by Vasudeva, we have to suppress the wrath that hath been
roused in us, because thou art the root of that wrath. Indeed, with
Krishna's help, slaying our foes headed by Karna, we are able to rule
the entire earth (thus) conquered by our own arms. Endued with
manliness, we are yet overwhelmed with calamities, in consequence of thy
gambling vice, while the foolish followers of Dhritarashtra are growing
stronger with the tributes (gathered from dependent kings). O mighty
monarch, it behoveth thee to keep in view the duties of the Kshatriya. O
great king, it is not the duty of a Kshatriya to live in the woods. The
wise are of the opinion that to rule is the foremost duty of a
Kshatriya. O king, thou art conversant with Kshatriya morality. Do not,
therefore, deviate from the path of duty. Turning away from the woods,
let us, summoning Partha and Janardana, slay, O king, the sons of
Dhritarashtra, even before the twelve years are complete. O illustrious
monarch, O king of kings, even if these Dhartarashtras be surrounded by
soldiers in array of battle, I shall send them to the other world by
dint of might alone. I shall slay all the sons of Dhritarashtra along
with the Sauvalas, indeed, Duryodhana, Karna, and any one else that will
fight with me. And after I shall have slain all our foes, thou mayst
come back unto the woods. By acting thus, O king, no fault will be
thine. (Or if any sin be thine), O represser of foes, O mighty monarch,
washing it off, O sire, by various sacrifices, we may ascend to a
superior heaven. Such a consummation may come to pass, if our king
proveth not unwise or procrastinating. Thou art, however, virtuous.
Verily the deceitful should be destroyed by deceit. To slay the
deceitful by deceit, is not regarded as sinful. O Bharata, it is also
said by those versed in morality that one day and night is, O great
prince, equal unto a full year. The Veda text also, exalted one, is
often heard, signifying that a year is equivalent to a day when passed
in the observance of certain difficult vows. O thou of unfading glory,
if the Vedas are an authority with thee, regard thou the period of a day
and something more as the equivalent of thirteen years. O represser of
foes, this is the time to slay Duryodhana with his adherents. Else, O
king, he will beforehand bring the whole earth obedient to his will. O
foremost of monarchs, all this is the result of thy addiction to
gambling. We are on the verge of destruction already, in consequence of
thy promise of living one year undiscovered. I do not find the country
where, if we live, the wicked-minded Suyodhana may not be able to trace
us by his spies. And finding us out, that wretch will again deceitfully
send us into such exile in the woods. Or if that sinful one beholdeth us
emerge, after the expiry of the pledged period of non-discovery, he will
again invite thee, O great king, to dice, and the play will once more
begin. Summoned once more, thou wilt again efface thyself at dice. Thou
art not skilled at dice, and when summoned at play, thou wilt be
deprived of thy senses. Therefore, O mighty monarch thou wilt have to
lead a life in the woods again. If, O mighty king, it behoveth thee not
to make us wretched for life, observe thou fully the ordinance of the
Vedas, (which inculcateth that) verily the deceitful ought to be slain
by deceit. If I but have thy command I would go (to Hastinapura) and,
even as fire falling upon a heap of grass consumeth it, would slay
Duryodhana, putting forth my utmost might. It behoveth thee, therefore,
to grant me the permission.'"

Vaisampayana continued, "Thus addressed by Bhima, king Yudhishthira the
just, smelt the crown of that son of Pandu, and pacifying him said, 'O
mighty-armed one, without doubt, thou wilt, assisted by the wielder of
the _Gandiva_, slay Suyodhana at the expiry of the thirteenth year. But,
O son of Pritha, as for thy assertion, _O Lord, the time is complete_, I
cannot dare tell an untruth, for untruth is not in me. O son of Kunti,
without the help of fraud, wilt thou kill the wicked and irrepressible
Duryodhana, with his allies.'

"While Yudhishthira the just, was speaking unto Bhima thus, there came
the great and illustrious Rishi Vrihadaswa before them. And beholding
that virtuous ascetic before him, the righteous king worshipped him
according to the ordinance, with the offering of _Madhuparka_. And when
the ascetic was seated and refreshed, the mighty-armed Yudhishthira sat
by him, and looking up at the former, addressed him thus in exceedingly
piteous accents:

"'O holy one, summoned by cunning gamblers skilled at dice, I have been
deprived of wealth and kingdom through gambling. I am not an adept at
dice, and am unacquainted with deceit. Sinful men, by unfair means,
vanquished me at play. They even brought into the public assembly my
wife dearer unto me than life itself. And defeating me a second time,
they have sent me to distressful exile in this great forest, clad in
deer skins. At present I am leading a distressful life in the woods in
grief of heart. Those harsh and cruel speeches they addressed me on the
occasion of that gambling match, and the words of my afflicted friends
relating to the match at dice and other subjects, are all stored up in
my remembrance. Recollecting them I pass the whole night in (sleepless)
anxiety. Deprived also (of the company) of the illustrious wielder of
the Gandiva, on whom depend the lives of us all, I am almost deprived of
life. Oh, when shall I see the sweet-speeched and large-hearted Vibhatsu
so full of kindness and activity, return to us, having obtained all
weapons? Is there a king on this earth who is more unfortunate than
myself? Hast thou ever seen or heard of any such before? To my thinking,
there is no man more wretched than I am.'

"Vrihadaswa said, 'O great king, O son of Pandu, thou sayest, "There is
no person more miserable than I am." O sinless monarch, if thou wilt
listen, I will relate unto thee the history of a king more wretched than
thyself.'"

Vaisampayana continued, "And thereupon the king said unto the ascetic,
'O illustrious one, tell me, I desire to hear the history of the king
who had fallen into such a condition.'

"Vrihadaswa said, 'O king, O thou that never fallest off, listen
attentively with thy brothers, I will narrate the history of a prince
more miserable than thyself. There was a celebrated king among the
Nishadhas, named Virasena. He had a son named Nala, versed in (the
knowledge of) virtue and wealth. It hath been heard by us that, that
king was deceitfully defeated by Pushkara, and afflicted with calamity,
he dwelt in the woods with his spouse. And, O king, while he was living
in the forest, he had neither slaves nor cars, neither brother nor
friends with him. But thou art surrounded by thy heroic brothers like
unto the celestials, and also by foremost regenerate ones like unto
Brahma himself. Therefore, it behoveth thee not to grieve.'

"Yudhishthira said, 'I am anxious to hear in detail, O thou foremost of
eloquent men, the history of the illustrious Nala. It behoveth thee
therefore to relate it unto me.'"


SECTION LIII

"Vrihadaswa said, 'There was a king named Nala, the son of Virasena. And
he was strong, and handsome, and well-versed in (the knowledge of)
horses, and possessed of every desirable accomplishment. And he was at
the head of all the kings, even like the lord of the celestials. And
exalted over all, he resembled the sun in glory. And he was the king of
the Nishadhas, intent on the welfare of the Brahmanas, versed in the
Vedas, and possessed of heroism. And he was truth-telling, fond of dice,
and the master of a mighty army. And he was the beloved of men and
women, and of great soul and subdued passions. And he was the protector
(of all), and the foremost of bowmen, and like unto Manu himself. And
like him, there was among the Vidarbhas (a king named) Bhima, of
terrible prowess, heroic and well-disposed towards his subjects and
possessed of every virtue. (But withal) he was childless. And with a
fixed mind, he tried his utmost for obtaining issue. And, O Bharata
there came unto him (once) a Brahmarshi named Damana. And, O king of
kings, desirous of having offspring, Bhima, versed in morality, with his
queen gratified that illustrious Rishi by a respectful reception. And
Damana, well-pleased, granted unto the king and his consort a boon in
the form of a jewel of a daughter, and three sons possessed of lofty
souls and great fame. (And they were called respectively) Damayanti, and
Dama and Dama, and illustrious Damana. And the three sons were possessed
of every accomplishment and terrible mien and fierce prowess. And the
slender-waisted Damayanti, in beauty and brightness, in good name and
grace and luck, became celebrated all over the world. And on her
attaining to age, hundreds of hand-maids, and female slaves, decked in
ornaments, waited upon her like _Sachi_ herself. And Bhima's daughter of
faultless features, decked in every ornament, shone in the midst of her
hand-maids, like the luminous lightning of the clouds. And the
large-eyed damsel was possessed of great beauty like that of Sree
herself. And neither among celestials, nor among Yakshas, nor among men
was anybody possessed of such beauty, seen or heard of before. And the
beautiful maiden filled with gladness the hearts of even the gods. And
that tiger among men, Nala also had not his peer in the (three) worlds:
for in beauty he was like _Kandarpa_ himself in his embodied form. And
moved by admiration, the heralds again and again celebrated the praises
of Nala before Damayanti and those of Damayanti before the ruler of the
Nishadhas. And repeatedly hearing of each other's virtues they conceived
an attachment towards each other not begot of sight, and that
attachment, O son of Kunti began to grow in strength. And then Nala was
unable to control the love that was in his bosom. And he began to pass
much of his time in solitude in the gardens adjoining the inner
apartment (of his palace). And there he saw a number of swans furnished
with golden wings, wandering in those woods. And from among them he
caught one with his hands. And thereupon the sky-ranging one said unto
Nala. "Deserve I not to be slain by thee, O king. I will do something
that is agreeable to thee, O king of the Nishadhas. I will speak of thee
before Damayanti in such a way that she will not ever desire to have any
other person (for her lord)." Thus addressed, the king liberated that
swan. And those swans then rose on their wings and went to the country
of the Vidarbhas. And on arriving at the city of the Vidarbhas the birds
alighted before Damayanti, who beheld them all. And Damayanti in the
midst of her maids, beholding those birds of extraordinary appearance
was filled with delight, and strove without loss of time to catch those
coursers of the skies. And the swans at this, before that bevy of
beauties, fled in all directions. And those maidens there pursued the
birds, each (running) after one. And the swan after which Damayanti ran,
having led her to a secluded spot, addressed her in human speech,
saying, O Damayanti, there is a king amongst the Nishadhas named Nala.
He is equal unto the Aswins in beauty, not having his peer among men.
Indeed, in comeliness, he is like _Kandarpa_ himself in his embodied
form. O fair-complexioned one, O thou of slender waist, if thou becomest
his wife, thy existence and this thy beauty may be of purpose. We have,
indeed, beheld celestials and Gandharvas, and Nagas, and Rakshasas, and
men, but never saw we before any one like Nala. Thou also art a jewel
among thy sex, as Nala is the prince among men. The union of the best
with the best is happy." Thus addressed by the swan, Damayanti, O
monarch, replied unto him there, saying, "Do thou speak thus unto Nala
also." Saying _So be it_, to the daughter of Vidarbha, the oviparous
one, O king, returned to the country of the Nishadhas, and related
everything unto Nala.'"


SECTION LIV

"Vrihadaswa said, 'O Bharata, hearing those words of the swan, Damayanti
thenceforth lost all peace of mind on account of Nala. And heaving
frequent sighs she was filled with anxiety, and became melancholy and
pale-faced and lean. And with her heart possessed by the god of love,
she soon lost colour, and with her upturned gaze and modes of
abstraction, looked like one demented. And she lost all inclination for
beds and seats and object of enjoyment. And she ceased to lie down by
day or night, always weeping with exclamation of _Oh!_ and _Alas!_ And
beholding her uneasy and fallen into that condition, her hand-maids
represented, O king, the matter of her illness unto the ruler of
Vidarbha by indirect hints. And king Bhima, hearing of this from the
handmaids of Damayanti, regarded the affair of his daughter to be
serious. And he asked himself, "Why is it that my daughter seemeth to be
so ill now?" And the king, reflecting by himself that his daughter had
attained to puberty, concluded that Damayanti's _Swayamvara_ should take
place. And the monarch, O exalted one, (invited) all the rulers of the
earth, saying, _Ye heroes, know that Damayanti's Swayamvara is at hand_.
And all the kings, hearing of Damayanti's _Swayamvara_, came unto Bhima,
agreeable to his message, filling the earth with the clatter of their
cars, the roar of their elephants, and the neighing of their horses, and
accompanied with their fine-looking battalions decked in ornaments and
graceful garlands. And the mighty-armed Bhima paid due reverence unto
those illustrious monarchs. And duly honoured by him they took up their
quarters there.

"'And at the juncture, those foremost of celestial Rishis possessed of
great splendour, of great wisdom and great vows--namely, Narada and
Parvata--having arrived in course of their wandering at the regions of
Indra entered the mansion of the lord of the immortals, receiving proper
worship. And Maghavat having worshipped them reverentially, inquired
after their undisturbed peace and welfare as regards all respects. And
Narada said, "O lord, O divine one, peace attendeth us in every respect.
And, O Maghavat, peace attendeth also O exalted one, the kings of the
whole world."'

"Vrihadaswa continued. 'Hearing the words of Narada the slaver of Vala
and Vritra said, "Those righteous rulers of the earth who fight
renouncing all desire of life, and who meet death when their time is
come by means of weapons, without flying from the field,--theirs is this
region, everlasting unto them and granting all desires, even as it is to
me. Where be those Kshatriya heroes? I do not see those kings approach
(now). Where are my favourite guests?" Thus addressed by Sakra, Narada
replied, "Listen, O Mahaval, why seest not thou the kings (now)? The
ruler of the Vidarbhas hath a daughter--the celebrated Damayanti. In
beauty she transcendeth all the women of the earth. Her _Swayamvara_, O
Sakra, will take place shortly. Thither are going all the kings and
Princes from all directions. And all the lords of the earth desire to
have that pearl of the earth,--desire to have her eagerly, O slaver of
Vala and Vritra." And while they were talking thus, those foremost of
the immortals, the _Lokapalas_ with Agni among them, appeared before the
lord of the celestials. And all of them heard the words of Narada
fraught with grave import. And as soon as they heard them, they
exclaimed in rapture, _We also will go there_. And, O mighty monarch,
accompanied by their attendants and mounted on their (respective)
vehicles, they set out for the country of Vidarbhas, whither (had gone)
all the kings. And, O son of Kunti, the high-souled king Nala also
hearing of that concourse of kings, set out with a cheerful heart, full
of Damayanti's love. And (it came to pass) that the gods saw Nala on the
way treading on the earth. And his form owing to its beauty was like
that of the god of love himself. And beholding him resplendent as the
sun, the _Lokapalas_ were filled with astonishment at his wealth of
beauty, and abandoned their intention. And, O king, leaving their cars
in the sky the dwellers of heaven alighted from the welkin and spake
unto the ruler of the Nishadhas, saying, "O foremost of monarchs ruling
the Nishadhas, O Nala, thou art devoted to truth. Do thou help us. O
best of men, be thou our messenger."'"


SECTION LV

"Vrihadaswa continued, 'O Bharata, Nala pledged his word to the
celestials saying, "_I will do it_." And then approaching these, he
asked with folded hands, "Who are ye? And who also is he that desireth
me to be his messenger? And what, further, shall I have to do for you? O
tell me truly!"--When the king of the Nishadhas spoke thus, Maghavat
replied, saying, "Know us as the immortals come hither for Damayanti's
sake. I am Indra, this one is Agni, this the lord of waters, and this, O
king, is even Yama the destroyer of the bodies of men. Do thou inform
Damayanti of our arrival, saying, 'The guardians of the world,
(consisting of) the great Indra and the others, are coming to the
assembly, desirous of beholding (the Swayamvara). The gods, Sakra and
Agni and Varuna and Yama, desire to obtain thee. Do thou, therefore,
choose one of them for thy lord.'" Thus addressed by Sakra, Nala said
with joined hands, "I have come here with the self same object. It
behoveth thee not to send me (on this errand). How can a person who is
himself under the influence of love bring himself to speak thus unto a
lady on behalf of others? Therefore, spare me, ye gods." The gods,
however, said, "O ruler of the Nishadhas, having promised first, saying,
_I will!_ why wilt thou not act accordingly now? O ruler of the
Nishadhas, tell us this without delay."'

"Vrihadaswa continued, 'Thus addressed by those celestials, the ruler of
Nishadhas spake again, saying, "Those mansions are well-guarded. How can
I hope to enter them?" Indra replied, "Thou shalt be able to enter."
And, saying, _So be it_, Nala thereupon went to the palace of Damayanti.
And having arrived there, he beheld the daughter of the king of Vidarbha
surrounded by her hand-maids, blazing in beauty and excelling in
symmetry of form, of limbs exceedingly delicate, of slender waist and
fair eyes. And she seemed to rebuke the light of the moon by her own
splendour. And as he gazed on that lady of sweet smiles, Nala's love
increased, but desirous of keeping his truth, he suppressed his passion.
And at the sight of Naishadha, overpowered by his effulgence, those
first of women sprang up from their seats in amazement. And filled with
wonder (at his sight), they praised Nala in gladness of heart. And
without saying anything, they mentally paid him homage, "Oh, what
comeliness! Oh, what gentleness belongeth to this high-souled one! Who
is he? Is he some god or Yaksha or Gandharva?" And those foremost of
women, confounded by Nala's splendour and bashfulness would not accost
him at all in speech. And Damayanti although herself struck with
amazement, smilingly addressed the warlike Nala who also gently smiled
at her, saying, "What art thou, O thou of faultless features, that hast
come here awakening my love? O sinless one, O hero of celestial form, I
am anxious to know who thou art that hast come hither. And why hast thou
come hither? And how is it that thou hast not been discovered by any
one, considering that my apartments are well-guarded and the king's
mandates are stern." Thus addressed by the daughter of the king of the
Vidarbhas, Nala replied, "O beauteous lady, know that my name is Nala. I
come here as the messenger of the gods. The celestials, Sakra, Agni,
Varuna and Yama, desire to have thee. O beautiful lady, do thou choose
one of them for thy lord. It is through their power that I have entered
here unperceived, and it is for this reason that none saw me on my way
or obstructed my entrance. O gentle one, I have been sent by the
foremost of the celestials even for this object. Hearing this, O
fortunate one, do what thou pleasest."'"


SECTION LVI

"Vrihadaswa said, 'Damayanti, having bowed down unto the gods, thus
addressed Nala with a smile, "O king, love me with proper regard, and
command me what I shall do for thee. Myself and what else of wealth is
mine are thine. Grant me, O exalted one, thy love in full trust. O king,
the language of the swans is burning me. It is for thy sake, O hero,
that I have caused the kings to meet. O giver of proper honour, if thou
forsake me who adore thee, for thy sake will I resort to poison, or
fire, or water or the rope." Thus addressed by the daughter of the king
of the Vidarbhas, Nala answered her saying, "With the _Lokapalas_
present, choosest thou a man? Do thou turn thy heart to those
high-souled lords, the creators of the worlds, unto the dust of whose
feet I am not equal. Displeasing the gods, a mortal cometh by death.
Save me, O thou of faultless limbs! Choose thou the all-excelling
celestials. By accepting the gods, do thou enjoy spotless robes, and
celestial garlands of variegated hues, and excellent ornaments. What
woman would not choose as her lord Hutasana--the chief of the
celestials, who encompassing the earth swalloweth it? What woman would
not choose him as her lord the dread of whose mace induceth all
creatures to tread the path of virtue? And what woman would not choose
as her lord the virtuous and high-souled Mahendra, the lord of the
celestials, the chastiser of Daityas and Danavas? Or, if thou couldst
choose in thy heart Varuna amongst the _Lokapalas_, do so
unhesitatingly. O accept this friendly advice." Thus addressed by
Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto
Nala, "O lord of the earth, bowing to all the gods, I choose thee for my
lord. Truly do I tell thee this." The king, who had come as the
messenger of the gods, replied unto the trembling Damayanti standing
with folded hands, "O amiable one, do as thou pleasest. Having given my
pledge, O blessed one, unto the gods in especial, how can I, having come
on other's mission, dare seek my own interest? If seeking my own
interest consists with virtue, I will seek it, and do thou also, O
beauteous one, act accordingly." Then Damayanti of luminous smiles
slowly spake unto king Nala, in words choked with tears, "O lord of men
I see a blameless way, by which no sin whatever will attach unto thee. O
king, do thou, O foremost of men, come to the _Swayamvara_ in company
with all the gods headed by Indra. There, O Monarch, in the presence of
the _Lokapalas_ I will, O tiger among men, choose thee--at which no
blame will be thine." Thus addressed, O monarch, by the daughter of
Vidarbha, king Nala returned to where the gods were staying together.
And beholding him approach those great gods, the _Lokapalas_, eagerly
asked him about all that had happened saying, "Hast thou, O king, seen
Damayanti of sweet smiles? What hath she said unto us all? O sinless
monarch, tell us everything." Nala answered, "Commanded by you I entered
Damayanti's palace furnished with lofty portals guarded by veteran
warders bearing wands. And as I entered, no one perceived me, by virtue
of your power, except the princess. And I saw her hand-maids, and they
also saw me. And, O exalted celestials, seeing me, they were filled with
wonder. And as I spake unto her of you, the fair-faced maiden, her will
fixed on me, O ye best of the gods, chose me (for her spouse). And the
maiden said, 'Let the gods, O tiger among men, come with thee to the
_Swayamvara_, I will in their presence, choose thee. At this, O thou of
mighty arms, no blame will attach to thee.' This is all, ye gods, that
took place, as I have said. Finally, everything rests with you, ye
foremost of celestials."'"


SECTION LVII

"Vrihadaswa continued, 'Then at the sacred hour of the holy lunar day of
the auspicious season, king Bhima summoned the kings to the
_Swayamvara_. And hearing of it, all the lords of earth smit with love
speedily came thither, desirous of (possessing) Damayanti. And the
monarchs entered the amphitheatre decorated with golden pillars and a
lofty portal arch, like mighty lions entering the mountain wilds. And
those lords of earth decked with fragrant garlands and polished
ear-rings hung with jewels seated themselves on their several seats. And
that sacred assembly of Kings, graced by those tigers among men,
resembled the _Bhogavati_ swarming with the Nagas, or a mountain cavern
with tigers. And their arms were robust, and resembling iron maces, and
well-shaped, and graceful, and looking like five-headed snakes. And
graced with beautiful locks and fine noses and eyes and brows, the
countenance of the kings shone like stars in the firmament. And (when
the time came), Damayanti of beauteous face, stealing the eyes and
hearts of the princes by her dazzling light, entered the hall. And the
glances of those illustrious kings were rivetted to those parts of her
person where they had chanced to fall first, without moving at all. And
when, O Bharata, the names of the monarchs were proclaimed, the daughter
of Bhima saw five persons all alike in appearance. And beholding them
seated there, without difference of any kind in form, doubt filled her
mind, and she could not ascertain which of them was king Nala. And at
whomsoever (among them) she looked, she regarded him to be the king of
the Nishadhas. And filled with anxiety, the beautious one thought within
herself, "Oh, how shall I distinguish the celestials, and how discern
the royal Nala?" And thinking thus, the daughter of Vidarbha became
filled with grief. And, O Bharata, recollecting the marks belonging to
the celestials, of which she had heard, she thought, "Those attributes
of the celestials, of which I have heard from the aged, do not pertain
to any of these deities present here upon the earth." And revolving the
matter long in her mind, and reflecting upon it repeatedly, she decided
upon seeking the protection of the gods themselves. And bowing down unto
them with mind and speech, with folded hands, she addressed them
trembling, "Since I heard the speech of the swans, I chose the king of
the Nishadhas as my lord. For the sake of truth, O, let the gods reveal
him to me. And as in thought or word I have never swerved from him, O,
let the gods, for the sake of that truth, reveal him to me. And as the
gods themselves have destined the ruler of the Nishadhas to be my lord,
O, let them, for the sake of that truth, reveal him to me. And as it is
for paying homage unto Nala that I have adopted this vow, for the sake
of that truth, O, let the gods reveal him unto me. O, let the exalted
guardians of the worlds assume their own proper forms, so that I may
know the righteous king." Hearing these piteous words of Damayanti, and
ascertaining her fixed resolve, and fervent love for the king of
Nishadhas, the purity of her heart and her inclination and regard and
affection for Nala, the gods did as they had been adjured, and assumed
their respective attributes as best they could. And thereupon she beheld
the celestials unmoistened with perspiration, with winkless eyes, and
unfading garlands, unstained with dust, and staying without touching the
ground. And Naishadha stood revealed to his shadow, his fading garlands,
himself stained with dust and sweat, resting on the ground with winking
eyes. And, O Bharata, discerning the gods and the virtuous Nala the
daughter of Bhima chose Naishadha according to her truth. And the
large-eyed damsel then bashfully caught the hem of his garment and
placed round his neck a floral wreath of exceeding grace. And when that
fair-complexioned maiden had thus chosen Nala for her husband, the kings
suddenly broke out into exclamations of _Oh!_ and _Alas!_ And, O
Bharata, the gods and the great Rishis in wonder cried _Excellent!
Excellent!_, applauding the king the while. And, O Kauravya, the royal
son of Virasena, with heart filled with gladness, comforted the
beauteous Damayanti, saying, "Since thou, O blessed one, hast chosen a
mortal in the presence of the celestials, know me for a husband even
obedient to thy command. And, O thou of sweet smiles, truly do I tell
thee this that as long as life continueth in this body of mine, I will
remain thine and thine alone." Damayanti also, with folded hands paid
homage unto Nala in words of like import. And the happy pair beholding
Agni and the other gods mentally sought their protection. And after the
daughter of Bhima had chosen Naishadha as her husband, the _Lokapalas_
of exceeding effulgence with pleased hearts, bestowed on Nala eight
boons. And Sakra, the lord of Sachi, bestowed on Nala the boon that he
should be able to behold his godship in sacrifices and that he should
attain to blessed regions thereafter, and Hutasana bestowed on him the
boon of his own presence whenever Naishadha wished, and regions also
bright as himself. And Yama granted him subtle taste in food as well as
pre-eminence in virtue. And the lord of waters granted Nala his own
presence whenever he desired, and also garlands of celestial fragrance.
And thus each of them bestowed upon him a couple of boons. And having
bestowed these the gods went to heaven. And the kings also, having
witnessed with wonder Damayanti's selection of Nala, returned delighted
whence they had come. And on the departure of those mighty monarchs, the
high-souled Bhima, well pleased, celebrated the wedding of Nala and
Damayanti. And having stayed there for a time according to his desire,
Naishadha, the best of men, returned to his own city with the permission
of Bhima. And having attained that pearl of a woman, the virtuous king,
O monarch, began to pass his days in joy, like the slayer of Vala and
Vritra in the company of Sachi. And resembling the sun in glory, the
king, full of gladness, began to rule his subjects righteously, and give
them great satisfaction. And like unto Yayati, the son of Nahusha, that
intelligent monarch celebrated the horse sacrifice and many other
sacrifices with abundant gifts to Brahmanas. And like unto a very god,
Nala sported with Damayanti in romantic woods and groves. And the
high-minded king begat upon Damayanti a son named Indrasena, and a
daughter named Indrasena. And celebrating sacrifice, and sporting (with
Damayanti) thus, the king ruled the earth abounding in wealth.'"


SECTION LVIII

"Vrihadaswa said, 'When the blazing guardians of the worlds were
returning after the daughter of Bhima had chosen Naishadha, on their way
they met Dwapara with Kali approaching towards them. And seeing Kali,
Sakra the slayer of Vala and Vritra, said, "O Kali, say whither thou art
going with Dwapara." And thereupon Kali replied unto Sakra, "Going to
Damayanti's _Swayamvara_, will I obtain her (for my wife), as my heart
is fixed upon that damsel." Hearing this, Indra said with a smile, "That
_Swayamvara_ is already ended. In our sight she hath chosen Nala for her
husband." Thus answered by Sakra, Kali, that vilest of the celestials,
filled with wrath, addressing all those gods spake, "Since in the
presence of the celestials she hath chosen a mortal for her lord, it is
meet that she should undergo a heavy doom." Upon hearing these words of
Kali, the celestials answered, "It is with our sanction that Damayanti
hath chosen Nala. What damsel is there that would not choose king Nala
endued with every virtue? Well-versed in all duties, always conducting
himself with rectitude, he hath studied the four Vedas together with the
Puranas that are regarded as the fifth. Leading a life of harmlessness
unto all creatures, he is truth-telling and firm in his vows, and in his
house the gods are ever gratified by sacrifices held according to the
ordinance. In that tiger among men--that king resembling a _Lokapala_
in truth, and forbearance, and knowledge, and asceticism, and purity and
self-control, and perfect tranquillity of soul. O Kali, the fool that
wisheth to curse Nala bearing such a character, curseth himself, and
destroyeth himself by his own act. And, O Kali, he that seeketh to curse
Nala crowned with such virtues, sinketh into the wide bottomless pit of
hell rife with torments." Having said this to Kali and Dwapara, the gods
went to heaven. And when the gods had gone away, Kali said unto Dwapara,
"I am ill able, O Dwapara, to suppress my anger. I shall possess Nala,
deprive him of his kingdom, and he shall no more sport with Bhima's
daughter. Entering the dice, it behoveth thee to help me."'"


SECTION LIX

"Vrihadaswa said, 'Having made this compact with Dwapara, Kali came to
the place where the king of the Nishadhas was. And always watching for a
hole, he continued to dwell in the country of the Nishadhas for a long
time. And it was in the twelfth year that Kali saw a hole. For one day
after answering the call of nature, Naishadha touching water said his
twilight prayers, without having previously washed his feet. And it was
through this (omission) that Kali entered his person. And having
possessed Nala, he appeared before Pushkara, and addressed him, saying,
"Come and play at dice with Nala. Through my assistance thou wilt surely
win at the play. And defeating king Nala and acquiring his kingdom, do
thou rule the Nishadhas." Thus exhorted by Kali, Pushkara went to Nala.
And Dwapara also approached Pushkara, becoming the principal die called
_Vrisha_. And appearing before the warlike Nala, that slayer of hostile
heroes, Pushkara, repeatedly said, "Let us play together with dice."
Thus challenged in the presence of Damayanti, the lofty-minded king
could not long decline it. And he accordingly fixed the time for the
play. And possessed by Kali, Nala began to lose, in the game, his stakes
in gold, and silver, and cars with the teams thereof, and robes. And
maddened at dice, no one amongst his friends could succeed in dissuading
that represser of foes from the play that went on. And thereupon, O
Bharata, the citizens in a body, with the chief councillors, came
thither to behold the distressed monarch and make him desist. And the
charioteer coming to Damayanti spake to her of this, saying, "O lady,
the citizens and officers of the state wait at the gate. Do thou inform
the king of the Nishadhas that the citizens have come here, unable to
bear the calamity that hath befallen their king conversant with virtue
and wealth." Thereupon Bhima's daughter, overwhelmed with grief and
almost deprived of reason by it, spake unto Nala in choked accents, "O
king, the citizens with the councillors of state, urged by loyalty, stay
at the gate desirous of beholding thee. It behoveth thee to grant them
an interview." But the king, possessed by Kali, uttered not a word in
reply unto his queen of graceful glances, uttering thus her
lamentations. And at this, those councillors of state as also the
citizens, afflicted with grief and shame, returned to their homes,
saying, "_He liveth not_." And, O Yudhishthira, it was thus that Nala
and Pushkara gambled together for many months, the virtuous Nala being
always worsted.'"


SECTION LX

"Vrihadaswa said, 'Bhima's daughter, the cool-headed Damayanti, seeing
the righteous king maddened and deprived of his senses at dice, was
filled, O king, with alarm and grief. And she thought the affair to be a
serious one with the king. And apprehensive of the calamity that
threatened Nala, yet seeking his welfare and at last understanding that
her lord had lost everything, she said unto her nurse and maid-servant
Vrihatsena of high fame, intent upon her good, dexterous in all duties,
faithful and sweet-speeched, these words, "O Vrihatsena, go thou and
summon the councillors in the name of Nala, and tell them also what of
wealth and other things hath been lost and what remaineth." The
councillors then, hearing of Nala's summons, said, "This is fortunate
for us" and approached the king. And when the subjects in a body had
(thus) come a second time, the daughter of Bhima informed Nala of it.
But the king regarded her not. Finding her husband disregarding her
words, Damayanti, filled with shame, returned to her apartments. And
hearing that the dice were uniformly unfavourable to the virtuous Nala,
and that he had lost everything, she again spake unto her nurse, saying,
"O Vrihatsena, go thou again in Nala's name to bring hither, O blessed
one, the charioteer, Varshneya. The matter at hand is very serious." And
Vrihatsena, hearing those words of Damayanti caused Varshneya to be
summoned by trusty servants. And the blameless daughter of Bhima,
acquainted with conduct suitable to time and place, addressing soft
words said according to the occasion, "Thou knowest how the king hath
always behaved towards thee. He is now in difficulty, and it behoveth
thee to assist him. The more the king loseth to Pushkara, the greater
becometh his ardour for the play. And as the dice fall obedient to
Pushkara, it is seen that they are adverse to Nala in the matter of the
play. And absorbed in the play, he heedeth not the words of his friends
and relatives, nor even those of mine. I do not think, however, that in
this the high-souled Naishadha is to blame, in as much as the king
regarded not my words, being absorbed in play. O Charioteer, I seek thy
protection. Do my behest. My mind misgiveth me. The king may come to
grief. Yoking Nala's favourite horses endued with the fleetness of the
mind, do thou take these twins (my son and daughter) on the car and hie
thou to Kundina. Leaving the children there with my kindred as also the
car and the horses, either stay thou there, or go to any other place as
it listeth thee." Varshneya, the charioteer of Nala, then reported in
detail these words of Damayanti unto the chief officers of the king. And
having settled (the matter) in consultation with them, and obtaining
their assent, O mighty monarch, the charioteer started for Vidarbha,
taking the children on that car. And leaving there the boy Indrasena and
the girl Indrasena, as also that best of cars and those steeds, the
charioteer, with a sad heart grieving for Nala, bade farewell unto
Bhima. And wandering for some time, he arrived at the city of Ayodhya.
And there he appeared with a sorrowful heart before king Rituparna, and
entered the service of that monarch as charioteer.'"


SECTION LXI

"Vrihadaswa said, 'After Varshneya had gone away, Pushkara won from the
righteous Nala that latter's kingdom and what else of wealth he had. And
unto Nala, O king, who had lost his kingdom, Pushkara laughingly said,
"Let the play go on. But what stake hast thou now? Damayanti only
remaineth; all else of thine hath been won by me. Well, if thou likest,
that Damayanti be our stake now." Hearing these words of Pushkara the
virtuous king felt as if his heart would burst in rage, but he spake not
a word. And gazing at Pushkara in anguish, king Nala of great fame took
all the ornaments off every part of his body. And attired in a single
piece of cloth, his body uncovered, renouncing all his wealth, and
enhancing the grief of friends, the king set out. And Damayanti, clad in
one piece of cloth, followed him behind as he was leaving the city. And
coming to the outskirts of the city, Nala stayed there for three nights
with his wife. But Pushkara, O king, proclaimed through the city that
_he that should show any attention to Nala, would be doomed to death_.
And on account of these words of Pushkara and knowing his malice towards
Nala, the citizens, O Yudhishthira, no longer showed him hospitable
regards. And unregarded though deserving of hospitable regards, Nala
passed three nights in the outskirts of the city, living on water alone.
And afflicted with hunger, the king went away in search of fruit and
roots, Damayanti following him behind. And in agony of famine, after
many days, Nala saw some birds with plumage of golden hue. And thereupon
the mighty lord of the Nishadhas thought within himself, "These will be
my banquet today and also my wealth." And then he covered them with the
cloth he had on--when bearing up that garment of his, the birds rose up
to the sky. And beholding Nala nude and melancholy, and standing with
face turned towards the ground, those rangers of the sky addressed him,
saying, "O thou of small sense, we are even those dice. We had come
hither wishing to take away thy cloth, for it pleased us not that thou
shouldst depart even with thy cloth on." And finding himself deprived of
his attire, and knowing also that the dice were departing (with it), the
virtuous Nala, O king, thus spake unto Damayanti, "O faultless one, they
through whose anger I have been despoiled of my kingdom, they through
whose influence distressed and afflicted with hunger, I am unable to
procure sustenance, they for whom the Nishadhas offered me not any
hospitality, they, O timid one, are carrying off my cloth, assuming the
form of birds. Fallen into this dire disaster, I am afflicted with grief
and deprived of my senses, I am thy lord, do thou, therefore, listen to
the words I speak for thy good. These many roads lead to the southern
country, passing by (the city of) Avanti and the Rikshavat mountains.
This is that mighty mountain called Vindhya; yon, the river Payasvini
running sea-wards, and yonder are the asylums of the ascetics, furnished
with various fruit and roots. This road leadeth to the country of the
Vidarbhas--and that, to the country of the Kosalas. Beyond these roads
to the south is the southern country." Addressing Bhima's daughter, O
Bharata, the distressed king Nala spake those words unto Damayanti over
and over again. Thereupon afflicted with grief, in a voice choked with
tears, Damayanti spake unto Naishadha these piteous words, "O king,
thinking of thy purpose, my heart trembleth, and all my limbs become
faint. How can I go, leaving thee in the lone woods despoiled of thy
kingdom and deprived of thy wealth, thyself without a garment on, and
worn with hunger and toil? When in the deep woods, fatigued and
afflicted with hunger, thou thinkest of thy former bliss, I will, O
great monarch, soothe thy weariness. In every sorrow there is no physic
equal unto the wife, say the physicians. It is the truth, O Nala, that I
speak unto thee." Hearing those words of his queen, Nala replied, "O
slender-waisted Damayanti, it is even as thou hast said. To a man in
distress, there is no friend or medicine that is equal unto a wife. But
I do not seek to renounce thee, wherefore, O timid one, dost thou dread
this? O faultless one, I can forsake myself but thee I cannot forsake."
Damayanti then said, "If thou dost not, O mighty king, intend to forsake
me, why then dost thou point out to me the way to the country of the
Vidarbhas? I know, O king, that thou wouldst not desert me. But, O lord
of the earth, considering that thy mind is distracted, thou mayst desert
me. O best of men, thou repeatedly pointest out to me the way and it is
by this, O god-like one, that thou enhancest my grief. If it is thy
intention that I should go to my relatives, then if it pleaseth thee,
both of us will wend to the country of the Vidarbhas. O giver of
honours, there the king of the Vidarbhas will receive thee with respect.
And honoured by him, O king, thou shall live happily in our home."'"


SECTION LXII

"'Nala said, "Surely, thy father's kingdom is as my own. But thither I
will not, by any means, repair in this extremity. Once I appeared there
in glory, increasing thy joy. How can I go there now in misery,
augmenting thy grief?"'

"Vrihadaswa continued, 'Saying this again and again unto Damayanti, king
Nala, wrapped in half a garment, comforted his blessed wife. And both
attired in one cloth and wearied with hunger and thirst, in course of
their wanderings, at last they came to a sheltered shed for travellers.
And arrived at this place, the king of the Nishadhas sat down on the
bare earth with the princess of Vidarbha. And wearing the same piece of
cloth (with Damayanti), and dirty, and haggard, and stained with dust,
he fell asleep with Damayanti on the ground in weariness. And suddenly
plunged in distress, the innocent and delicate Damayanti with every mark
of good fortune, fell into a profound slumber. And, O monarch, while she
slept, Nala, with heart and mind distraught, could not slumber calmly as
before. And reflecting on the loss of his kingdom, the desertion of his
friends, and his distress in the woods, he thought with himself, "What
availeth my acting thus? And what if I act not thus? Is death the better
for me now? Or should I desert my wife? She is truly devoted to me and
suffereth this distress for my sake. Separated from me, she may
perchance wander to her relatives. Devoted as she is to me, if she
stayeth with me, distress will surely be hers; while it is doubtful, if
I desert her. On the other hand, it is not unlikely that she may even
have happiness some time." Reflecting upon this repeatedly, and thinking
of it again and again, he concluded, O monarch, that the desertion of
Damayanti was the best course for him. And he also thought, "Of high
fame and auspicious fortune, and devoted to me, her husband, she is
incapable of being injured by any one on the way on account of her
energy." Thus his mind that was influenced by the wicked Kali, dwelling
upon Damayanti, was made up for deserting her. And then thinking of his
own want of clothing, and of her being clad in a single garment, he
intended to cut off for himself one half of Damayanti's attire. And he
thought, "How shall I divide this garment, so that my beloved one may
not perceive?" And thinking of this, the royal Nala began to walk up and
down that shed. And, O Bharata, pacing thus to and fro, he found a
handsome sword lying near the shed, unsheathed. And that repressor of
foes, having with that sword cut off one half of the cloth, and throwing
the instrument away, left the daughter of Vidharbha insensible in her
sleep and went away. But his heart failing him, the king of the
Nishadhas returned to the shed, and seeing Damayanti (again), burst into
tears. And he said, "Alas! that beloved one of mine whom neither the god
of wind nor the sun had seen before, even she sleepeth to-day on the
bare earth, like one forlorn. Clad in this severed piece of cloth, and
lying like one distracted, how will the beauteous one of luminous smiles
behave when she awaketh? How will the beautiful daughter of Bhima,
devoted to her lord, all alone and separated from me, wander through
these deep woods inhabited by beasts and serpents? O blessed one, may
the Adityas and the Vasus, and the twin Aswins together with the Marutas
protect thee, thy virtue being thy best guard." And addressing thus his
dear wife peerless on earth in beauty, Nala strove to go, reft of reason
by Kali. Departing and still departing, king Nala returned again and
again to that shed, dragged away by Kali but drawn back by love. And it
seemed as though the heart of the wretched king was rent in twain, and
like a swing, he kept going out from cabin and coming back into it. At
length after lamenting long and piteously, Nala stupefied and bereft of
sense by Kali went away, forsaking that sleeping wife of his. Reft of
reason through Kali's touch, and thinking of his conduct, the king
departed in sorrow, leaving his wife alone in that solitary forest.'"


SECTION LXIII

"Vrihadaswa said, 'O king, after Nala had gone away, the beauteous
Damayanti, now refreshed, timorously awoke in that lonely forest. And O
mighty monarch, not finding her lord Naishadha, afflicted with grief and
pain, she shrieked aloud in fright, saying, "O lord? O mighty monarch! O
husband, dost thou desert me? Oh, I am lost and undone, frightened in
this desolate place. O illustrious prince, thou art truthful in speech,
and conversant with morality. How hast thou then, having pledged thy
word, deserted me asleep in the woods? Oh, why hast thou deserted thy
accomplished wife, ever devoted to thee, particularly one that hath not
wronged thee, though wronged thou hast been by others? O king of men, it
behoveth thee to act faithfull, according to those words thou hadst
spoken unto me before in the presence of the guardians of the worlds. O
bull among men, that thy wife liveth even a moment after thy desertion
of her, is only because mortals are decreed to die at the appointed
time. O bull among men, enough of this joke! O irrepressible one, I am
terribly frightened. O lord, show thyself. I see thee! I see thee, o
king! Thou art seen, O Naishadha. Hiding thyself behind those shrubs,
why dost thou not reply unto me? It is cruel of thee, O great king, that
seeing me in this plight and so lamenting, thou dost not, O king,
approach and comfort me. I grieve not for myself, nor for anything else.
I only grieve to think how thou wilt pass thy days alone, O king. In the
evening oppressed with hunger and thirst and fatigue, underneath the
trees, how wilt it take with thee when thou seest me not?" And then
Damayanti, afflicted with anguish and burning with grief, began to rush
hither and thither, weeping in woe. And now the helpless princess sprang
up, and now she sank down in stupor; and now she shrank in terror, and
now she wept and wailed aloud. And Bhima's daughter devoted to her
husband, burning in anguish and sighing ever more, and faint and weeping
exclaimed, "That being through whose imprecation the afflicted Naishadha
suffereth this woe, shall bear grief that is greater than ours. May that
wicked being who hath brought Nala of sinless heart this, lead a more
miserable life bearing greater ills." Thus lamenting, the crowned
consort of the illustrious (king) began to seek her lord in those woods,
inhabited by beasts of prey. And the daughter of Bhima, wailing
bitterly, wandered hither and thither like a maniac, exclaiming, _"Alas!
Alas! Oh king!"_ And as she was wailing loudly like a female osprey, and
grieving and indulging in piteous lamentations unceasingly, she came
near a gigantic serpent. And that huge and hungry serpent thereupon
suddenly seized Bhima's daughter, who had come near and was moving about
within its range. And folded within serpent's coils and filled with
grief, she still wept, not for herself but for Naishadha. And she said
"O lord, why dost thou not rush towards me, now that I am seized,
without anybody to protect me, by this serpent in these desert wilds?
And, O Naishadha, how will it fare with thee when thou rememberest me? O
lord, why hast thou gone away, deserting me today in the forest? Free
from thy curse, when thou wilt have regained thy mind and senses and
wealth, how will it be with thee when thou thinkest of me? O Naishadha,
O sinless one, who will soothe thee when thou art weary, and hungry, and
fainting, O tiger among kings?" And while she was wailing thus, a
certain huntsman ranging the deep woods, hearing her lamentations,
swiftly came to the spot. And beholding the large-eyed one in the coils
of the serpent, he pushed towards it and cut off its head with his sharp
weapon. And having struck the reptile dead, the huntsman set Damayanti
free. And having sprinkled her body with water and fed and comforted
her, O Bharata, he addressed her saying, "O thou with eyes like those of
a young gazelle, who art thou? And why also hast thou come into the
woods? And, O beauteous one, how hast thou fallen into this extreme
misery?" And thus accosted, O monarch, by that man, Damayanti, O
Bharata, related unto him all that had happened. And beholding that
beautiful woman clad in half a garment, with deep bosom and round hips,
and limbs delicate and faultless, and face resembling the full moon, and
eyes graced with curved eye-lashes, and speech sweet as honey, the
hunter became inflamed with desire. And afflicted by the god of love,
the huntsman began to soothe her in winning voice and soft words. And as
soon as the chaste and beauteous Damayanti, beholding him understood his
intentions, she was filled with fierce wrath and seemed to blaze up in
anger. But the wicked-minded wretch, burning with desire became wroth,
attempted to employ force upon her, who was unconquerable as a flame of
blazing fire. And Damayanti already distressed upon being deprived of
husband and kingdom, in that hour of grief beyond utterance, cursed him
in anger, saying, "I have never even thought of any other person than
Naishadha, therefore let this mean-minded wretch subsisting on chase,
fall down lifeless." And as soon as she said this, the hunter fell down
lifeless upon the ground, like a tree consumed by fire.'"


SECTION LXIV

"Vrihadaswa continued, 'Having destroyed that hunter Damayanti of eyes
like lotus leaves, went onwards through that fearful and solitary forest
ringing with the chirp of crickets. And it abounded with lions, and
leopards, and _Rurus_ and tigers, and buffaloes, and bears and deer. And
it swarmed with birds of various species, and was infested by thieves
and _mlechchha_ tribes. And it contained _Salas_, and bamboos and
_Dhavas_, and _Aswatthas_, and _Tindukas_ and _Ingudas_, and _Kinsukas_,
and _Arjunas_, and _Nimvas_, and _Tinisas_ and _Salmalas_, and _Jamvus_,
and mango trees, and _Lodhras_, and the catechu, and the cane, and
_Padmakas_, and _Amalahas_, and _Plakshas_, and _Kadamvas_, and
_Udumvaras_ and _Vadaras_, and _Vilwas_, and banians, and _Piyalas_, and
palms, and date-trees, and _Haritakas_ and _Vibhitakas_. And the
princess of Vidarbha saw many mountains containing ores of various
kinds, and groves resounding with the notes of winged choirs, and many
glens of wondrous sight, and many rivers and lakes and tanks and various
kinds of birds and beasts. And she saw numberless snakes and goblins and
_Rakshasas_ of grim visage, and pools and tanks and hillocks, and brooks
and fountains of wonderful appearance. And the princess of Vidarbha saw
there herds of buffaloes, and boars, and bears as well as serpents of
the wilderness. And safe in virtue and glory and good fortune and
patience, Damayanti wandered through those woods alone, in search of
Nala. And the royal daughter of Bhima, distressed only at her separation
from her lord, was not terrified at aught in that fearful forest. And, O
king, seating herself down upon a stone and filled with grief, and every
limb of hers trembling with sorrow on account of her husband, she began
to lament thus: "O king of the Nishadhas, O thou of broad chest and
mighty arms, whither hast thou gone, O king, leaving me in this lone
forest? O hero, having performed the _Aswamedha_ and other sacrifices,
with gifts in profusion (unto the Brahmanas), why hast thou, O tiger
among men, played false with me alone? O best of men, O thou of great
splendour, it behoveth thee, O auspicious one, to remember what thou
didst declare before me, O bull among kings! And, O monarch, it behoveth
thee also to call to mind what the sky-ranging swans spake in thy
presence and in mine. O tiger among men, the four Vedas in all their
extent, with the Angas and the Upangas, well-studied, on one side, and
one single truth on the other, (are equal). Therefore, O slayer of foes,
it behoveth thee, O lord of men, to make good what thou didst formerly
declare before me. Alas, O hero! warrior! O Nala! O sinless one being
thine, I am about to perish in this dreadful forest. Oh! wherefore dost
thou not answer me? This terrible lord of the forest, of grim visage and
gaping jaws, and famishing with hunger, filleth me with fright. Doth it
not behove thee to deliver me? Thou wert wont to say always, _Save thee
there existeth not one dear unto me_. O blessed one, O king, do thou now
make good thy words so spoken before. And, O king, why dost thou not
return an answer to thy beloved wife bewailing and bereft of sense,
although thou lovest her, being loved in return? O king of the earth, O
respected one, O represser of foes, O thou of large eyes, why dost thou
not regard me, emaciated, and distressed and pale, and discoloured, and
clad in a half piece of cloth, and alone, and weeping, and lamenting
like one forlorn, and like unto a solitary doe separated from the herd?
O illustrious sovereign, it is, I, Damayanti, devoted to thee, who,
alone in this great forest, address thee. Wherefore, then, dost thou not
reply unto me? Oh, I do not behold thee today on this mountain, O chief
of men, O thou of noble birth and character with every limb possessed of
grace! In this terrible forest, haunted by lions and tigers, O king of
the Nishadhas, O foremost of men, O enhancer of my sorrows, (Wishing to
know) whether thou art lying down, or sitting, or standing, or gone,
whom shall I ask, distressed and woe-stricken on thy account, saying,
_Hast thou seen in this woods the royal Nala?_ Of whom shall I in this
forest enquire after the departed Nala, handsome and of high soul, and
the destroyer of hostile arrays? From whom shall I today hear the sweet
words, _viz_., _That royal Nala, of eyes like lotus-leaves, whom thou
seekest, is even here?_ Yonder cometh the forest-king, that tiger of
graceful mien, furnished with four teeth and prominent cheeks. Even him
will I accost fearlessly: Thou art the lord of all animals, and of this
forest the king. Know me for Damayanti, the daughter of the king of the
Vidarbhas, and the wife of Nala, destroyer of foes, and the king of the
Nishadhas. Distressed and woe-stricken, I am seeking my husband alone in
these woods. Do thou, O king of beasts, comfort me (with news of Nala)
if thou hast seen him. Or, O lord of the forest, if thou cannot speak of
Nala, do thou, then, O best of beasts, devour me, and free me from this
misery. Alas! hearing my plaintive appeal in the wilderness, this king
of mountains, this high and sacred hill, crested with innumerable
heaven-kissing and many-hued and beauteous peaks, and abounding in
various ores, and decked with gems of diverse kings, and rising like a
banner over this broad forest, and ranged by lions and tigers and
elephants and boars and bears and stags, and echoing all around with
(the notes of) winged creatures of various species, and adorned with
_kinsukas_ and _Asokas_ and _Vakulas_ and _Punnagas_, with blossoming
_Karnikaras_, and _Dhavas_ and _Plakshas_, and with streams haunted by
waterfowls of every kind, and abounding in crested summits, O sacred
one! O best of mountains! O thou of wondrous sight! O celebrated hill! O
refuge (of the distressed)! O highly auspicious one! I bow to thee, O
pillar of the earth! Approaching, I bow to thee. Know me for a king's
daughter, and a king's daughter-in-law, and king's consort, Damayanti by
name that lord of earth who ruleth the Vidarbhas, that mighty
warrior-king Bhima by name, who protecteth the four orders, is my sire.
That best of kings celebrated the _Rajasuya_ and _Aswamedha_ sacrifices,
with profuse gifts to the Brahmanas. Possessed of beautiful and large
eyes, distinguished for devotion to the Vedas, of unblemished character,
truth-telling, devoid of guile, gentle, endued with prowess, lord of
immense wealth, versed in morality, and pure, he having vanquished all
his foes, effectually protecteth the inhabitants of Vidarbha. Know me, O
holy one, for his daughter, thus come to thee. That best of men--the
celebrated ruler of the Nishadha--known by the name of Virasena of high
fame, was my father-in-law. The son of that king, heroic and handsome
and possessed of energy incapable of being baffled, who ruleth well the
kingdom which hath descended to him from his father, is named Nala.
Know, O mountain, that of that slayer of foes, called also _Punyastoka_,
possessed of the complexion of gold, and devoted to the Brahmanas, and
versed in the Vedas, and gifted with eloquence,--of that righteous and
_Soma_-quaffing and fire-adoring king, who celebrateth sacrifices and is
liberal and warlike and who adequately chastiseth (criminals), I am the
innocent spouse--the chief of his queens--standing before thee.
Despoiled of prosperity and deprived of (the company of my) husband
without a protector, and afflicted with calamity, hither have I come, O
best of mountains, seeking my husband. Hast thou, O foremost of
mountains, with thy hundreds of peaks towering (into the sky) seen king
Nala in this frightful forest? Hast thou seen my husband, that ruler of
the Nishadhas, the illustrious Nala, with the tread of a mighty
elephant, endued with intelligence, long-armed, and of fiery energy,
possessed of prowess and patience and courage and high fame? Seeing me
bewailing alone, overwhelmed with sorrow, wherefore, O best of
mountains, dost thou not today soothe me with thy voice, as thy own
daughter in distress? O hero, O warrior of prowess, O thou versed in
every duty, O thou adhering to truth--O lord of the earth, if thou art
in this forest, then, O king, reveal thyself unto me. Oh, when shall I
again hear the voice of Nala, gentle and deep as that of the clouds,
that voice, sweet as _Amrita_, of the illustrious king, calling me
_Vidharva's daughter_, with accents distinct, and holy, and musical as
the chanting of the Vedas and rich, and soothing all my sorrows. O king,
I am frightened. Do thou, O virtuous one, comfort me."

"'Having addressed that foremost of mountain thus, Damayanti then went
in a northerly direction. And having proceeded three days and nights,
that best of women came to an incomparable penance grove of ascetics,
resembling in beauty a celestial grove. And the charming asylum she
beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu
and Atri, self-denying and strict in diet, with minds under control,
endued with holiness, some living on water, some on air, and some on
(fallen) leaves, with passions in check, eminently blessed, seeking the
way to heaven, clad in barks of trees and deer-skins, and with senses
subdued. And beholding that hermitage inhabited by ascetics, and
abounding in herds of deer and monkeys, Damayanti was cheered. And that
best of women, the innocent and blessed Damayanti, with graceful
eye-brows, and long tresses, with lovely hips and deep bosom, and face
graced with fine teeth and with fine black and large eyes, in her
brightness and glory entered that asylum. And saluting those ascetics
grown old in practising austerities, she stood in an attitude of
humility. And the ascetics living in that forest, said, _Welcome!_ And
those men of ascetic wealth, paying her due homage, said, "Sit ye down,
and tell us what we may do for thee." That best of women replied unto
them, saying, "Ye sinless and eminently blessed ascetics, is it well
with your austerities, and sacrificial fire, and religious observances,
and the duties of your own order? And is it well with the beasts and
birds of this asylum?" And they answered, "O beauteous and illustrious
lady, prosperity attendeth us in every respect. But, O thou of faultless
limbs, tell us who thou art, and what thou seekest. Beholding thy
beauteous form and thy bright splendour, we have been amazed. Cheer up
and mourn not. Tell us, O blameless and blessed one, art thou the
presiding deity of this forest, or of this mountain, or of this river?"
Damayanti replied unto those ascetics, saying, "O Brahmanas, I am not
the goddess of this forest, or of this mountain, or of this stream. O
Rishis of ascetic wealth, know that I am a human being. I will relate my
history in detail. Do ye listen to me. There is a king--the mighty ruler
of the Vidarbhas--Bhima by name. O foremost of regenerate ones, know me
to be his daughter. The wise ruler of the Nishadhas, Nala by name, of
great celebrity, heroic, and ever victorious in battle, and learned, is
my husband. Engaged in the worship of the gods, devoted to the
twice-born ones, the guardian of the line of the Nishadhas, of mighty
energy, possessed of great strength, truthful, conversant with all
duties, wise, unwavering in promise, the crusher of foes, devout,
serving the gods, graceful, the conqueror of hostile towns, that
foremost of kings, Nala by name, equal in splendour unto the lord of
celestials, the slayer of foes, possessed of large eyes, and a hue
resembling the full moon, is my husband. The celebrator of great
sacrifices, versed in the Vedas and their branches, the destroyer of
enemies in battle, and like unto the sun and the moon in splendour, is
he. That king devoted to faith and religion was summoned to dice by
certain deceitful persons of mean mind and uncultured soul and of
crooked ways, and skilful in gambling, and was deprived of wealth and
kingdom. Know that I am the wife of that bull among kings, known to all
by the name of Damayanti, anxious to find out my (missing) lord. In
sadness of heart am I wandering among woods, and mountains, and lakes,
and rivers, and tanks and forests, in search of that husband of
mine--Nala, skilled in battle, high-souled, and well-versed in the use
of weapons. O hath king Nala, the lord of the Nishadhas, come to this
delightful asylum of your holy selves? It is for him, O Brahmanas, that
I have come to this dreary forest full of terrors and haunted by tigers
and other beasts. If I do not see king Nala within a few days and
nights, I shall seek my good by renouncing this body. Of what use is my
life without that bull among men? How shall I live afflicted with grief
on account of my husband?"

"'Unto Bhima's daughter, Damayanti, lamenting forlorn in that forest,
the truth-telling ascetics replied, saying, "O blessed and beauteous
one, we see by ascetic power that the future will bring happiness to
thee, and that thou wilt soon behold Naishadha. O daughter of Bhima,
thou wilt behold Nala, the lord of the Nishadhas, the slayer of foes,
and the foremost of the virtuous freed from distress. And O blessed
lady, thou wilt behold the king--thy lord--freed from all sins and
decked with all kinds of gems, and ruling the selfsame city, and
chastising his enemies, and striking terror into the hearts of foes, and
gladdening the hearts of friends, and crowned with every blessing."

"'Having spoken unto that princess--the beloved queen of Nala--the
ascetics with their sacred fires and asylum vanished from sight. And
beholding that mighty wonder, the daughter-in-law of king Virasena,
Damayanti of faultless limbs, was struck with amazement. And she asked
herself, "Was it a dream that I saw? What an occurrence hath taken
place! Where are all those ascetics? And where is that asylum? Where,
further, is that delightful river of sacred waters--the resort of
diverse kinds of fowls? And where, again, are those charming trees
decked with fruits and flowers?" And after thinking so for some time,
Bhima's daughter, Damayanti of sweet smiles melancholy and afflicted
with grief on account of her lord, lost the colour of her face (again).
And going to another part of the wood, she saw an _Asoka_ tree. And
approaching that first of trees in the forest, so charming with blossoms
and its load of foliage, and resounding with the notes of birds,
Damayanti, with tears in her eyes and accents choked in grief, began to
lament, saying, "Oh, this graceful tree in the heart of the forest,
decked in flowers, looketh beautiful, like a charming king of hills. O
beauteous _Asoka_, do thou speedily free me from grief. Hast thou seen
king Nala, the slayer of foes and the beloved husband of
Damayanti,--freed from fear and grief and obstacles? Hast thou seen my
beloved husband, the ruler of the Nishadhas, clad in half a piece of
cloth, with delicate skin, that hero afflicted with woe and who hath
come into this wilderness? O _Asoka_ tree, do thou free me from grief! O
_Asoka_, vindicate thy name, for _Asoka_ meaneth _destroyer of grief_."
And going round that tree thrice, with an afflicted heart, that best of
women, Bhima's daughter, entered a more terrible part of the forest. And
wandering in quest of her lord, Bhima's daughter beheld many trees and
streams and delightful mountains, and many beasts and birds, and caves,
and precipices, and many rivers of wonderful appearance. And as she
proceeded she came upon a broad way where she saw with wonder a body of
merchants, with their horses and elephants, landing on the banks of a
river, full of clear and cool water, and lovely and charming to behold,
and broad, and covered with bushes of canes, and echoing with the cries
of cranes and ospreys and _Chakravakas_, and abounding in tortoises and
alligators and fishes, and studded with innumerable islets. And as soon
as she saw that caravan, the beauteous and celebrated wife of Nala,
wild like a maniac, oppressed with grief, clad in half a garment, lean
and pale and smutted, and with hair covered with dust, drew near and
entered into its midst. And beholding her, some fled in fear, and some
became extremely anxious, and some cried aloud, and some laughed at her,
and some hated her. And some, O Bharata, felt pity for, and even
addressed, her, saying, "O blessed one, who art thou, and whose? What
seekest thou in woods? Seeing thee here we have been terrified. Art thou
human? Tell us truly, O blessed one if thou art the goddess of this wood
or of this mountain or of the points of the heaven. We seek thy
protection. Art thou a female _Yaksha_, or a female _Rakshasa_, or a
celestial damsel? O thou of faultless features, do thou bless us wholly
and protect us. And, O blessed one, do thou so act that this caravan may
soon go hence in prosperity and that the welfare of all of us may be
secured." Thus addressed by that caravan, the princess Damayanti,
devoted to her husband and oppressed by the calamity that had befallen
her, answered, saying, "O leader of the caravan, ye merchants, ye
youths, old men, and children, and ye that compose this caravan, know me
for a human being. I am the daughter of a king, and the daughter in-law
of a king, and the consort also of a king, eager for the sight of my
lord. The ruler of the Vidarbhas is my father, and my husband is the
lord of the Nishadhas, named Nala. Even now I am seeking that
unvanquished and blessed one. If ye have chanced to see my beloved one,
king Nala, that tiger among men, that destroyer of hostile hosts, O tell
me quick." Thereupon the leader of that great caravan, named Suchi,
replied unto Damayanti of faultless limbs, saying, "O blessed one,
listen to my words. O thou of sweet smiles, I am a merchant and the
leader of this caravan. O illustrious lady, I have not seen any man of
the name of Nala. In this extensive forest uninhabited by men, there are
only elephants and leopards and buffaloes, and tigers and bears and
other animals. Except thee, I have not met with any man or woman here,
so help us now Manibhadra, the king of Yakshas!" Thus addressed by them
she asked those merchants as well as the leader of the host saying, "It
behoveth you to tell me whither this caravan is bound." The leader of
the band said, "O daughter of a great king, for the purpose of profit
this caravan is bound direct for the city of Suvahu, the truth-telling
ruler of the Chedis."'"


SECTION LXV

"Vrihadaswa said, 'Having heard the words of the leader of that caravan,
Damayanti of faultless limbs proceeded with that caravan itself anxious
to behold her lord. And after having proceeded for many days the
merchants saw a large lake fragrant with lotuses in the midst of that
dense and terrible forest. And it was beautiful all over, and
exceedingly delightful, (with banks) abounding in grass and fuel and
fruits and flowers. And it was inhabited by various kinds of fowls and
birds, and full of water that was pure and sweet. And it was cool and
capable of captivating the heart. And the caravan, worn out with toil,
resolved to halt there. And with the permission of their leader, they
spread themselves around those beautiful woods. And that mighty caravan
finding it was evening halted at that place. And (it came to pass that)
at the hour of midnight when everything was hushed and still and the
tired caravan had fallen asleep, a herd of elephants in going towards a
mountain stream to drink of its water befouled by their temporal juice,
saw that caravan as also the numerous elephants belonging to it. And
seeing their domesticated fellows the wild elephants infuriated and with
the temporal juice trickling down rushed impetuously on the former, with
the intention of killing them. And the force of the rush of those
elephants was hard to bear, like the impetuosity of peaks lessened from
mountain summits rolling towards the plain. The rushing elephants found
the forest paths to be all blocked up, for the goodly caravan was
sleeping obstructing the paths around that lake of lotuses. And the
elephants all of a sudden, began to crush the men lying insensible on
the ground. And uttering cries of "_Oh!_" and "_Alas!_" the merchants,
blinded by sleep, fled, in order to escape that danger, to copses and
woods for refuge. And some were slain by the tusks, and some by the
trunks, and some by the legs of those elephants. And innumerable camels
and horses were killed, and crowds of men on foot, running in fright,
killed one another. And uttering loud cries some fell down on the
ground, and some in fear climbed on trees, and some dropped down on
uneven ground. And, O king, thus accidentally attacked by that large herd
of elephants, that goodly caravan suffered a great loss. And there arose
a tremendous uproar calculated to frighten the three worlds, "Lo! a
great fire hath broken out. Rescue us. Do ye speedily fly away. Why do
ye fly? Take the heaps of jewels scattered around. All this wealth is a
trifle. I do not speak falsely, I tell you again, (exclaimed some one)
think on my words, O ye distracted one!" With such exclamation they ran
about in fright. And Damayanti awoke in fear and anxiety, while that
terrible slaughter was raging there. And beholding slaughter capable of
awaking the fear of all the worlds, and which was so unforeseen, the
damsel of eyes like lotus leaves rose up, wild with fright, and almost
out of breath. And those of the caravan that had escaped unhurt, met
together, and asked one another, "Of what deed of ours is this the
consequence? Surely, we have failed to worship the illustrious
Manibhadras, and likewise the exalted and graceful Vaisravana, the king
of the Yaksha. Perhaps, we have not worshipped the deities that cause
calamities, or perhaps, we have not paid them the first homage. Or,
perhaps, this evil is the certain consequence of the birds (we saw). Our
stars are not unpropitious. From what other cause, then hath this
disaster come?" Others, distressed and bereft of wealth and relatives,
said, "That maniac-like woman who came amongst this mighty caravan in
guise that was strange and scarcely human, alas, it is by her that this
dreadful illusion had been pre-arranged. Of a certainty, she is a
terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her
work, what need of doubts? If we again see that wicked destroyer of
merchants, that giver of innumerable woes, we shall certainly slay that
injurer of ours, with stones, and dust, and grass, and wood, and cuffs."
And hearing these dreadful words of the merchants, Damayanti, in terror
and shame and anxiety, fled into the woods apprehensive of evil. And
reproaching herself she said, "Alas! fierce and great is the wrath of
God on me. Peace followeth not in my track. Of what misdeed is this the
consequence? I do not remember that I did ever so little a wrong to any
one in thought, word, or deed. Of what deed, then, is this the
consequence? Certainly, it is on account of the great sins I had
committed in a former life that such calamity hath befallen me, _viz_.,
the loss of my husband's kingdom, his defeat at the hands of his own
kinsmen, this separation from my lord and my son and daughter, this my
unprotected state, and my presence in this forest abounding in
innumerable beasts of prey!"

"'The next day, O king, the remnant of that caravan left the place
bewailing the destruction that had overtaken them and lamenting for
their dead brothers and fathers and sons and friends. And the princess
of Vidarbha began to lament, saying, "Alas! What misdeed have I
perpetrated! The crowd of men that I obtained in this lone forest, hath
been destroyed by a herd of elephants, surely as a consequence of my ill
luck. Without doubt, I shall have to suffer misery for a long time. I
have heard from old men that no person dieth ere his time; it is for
this that my miserable self hath not been trodden to death by that herd
of elephants. Nothing that befalleth men is due to anything else than
Destiny, for even in my childhood I did not commit any such sin in
thought, word, or deed, whence might come this calamity. Methinks, I
suffer this severance from my husband through the potency of those
celestial _Lokapalas_, who had come to the Swayamvara but whom I
disregarded for the sake of Nala." Bewailing thus, O tiger among kings,
that excellent lady, Damayanti, devoted to her husband, went, oppressed
with grief and (pale) as the autumnal moon, with those Brahmanas versed
in the Vedas that had survived the slaughter of the caravan. And
departing speedily, towards evening, the damsel came to the mighty city
of the truth-telling Suvahu, the king of the Chedis. And she entered
that excellent city clad in half a garment. And the citizens saw her as
she went, overcome with fear, and lean, melancholy, her hair dishevelled
and soiled with dust, and maniac-like. And beholding her enter the city
of the king of the Chedis, the boys of the city, from curiosity, began
to follow her. And surrounded by them, she came before the palace of the
king. And from the terrace the queen-mother saw her surrounded by the
crowd. And she said to her nurse, "Go and bring that woman before me.
She is forlorn and is being vexed by the crowd. She hath fallen into
distress and standeth in need of succour. I find her beauty to be such
that it illumineth my house. The fair one, though looking like a maniac,
seemeth a very _Sree_ with her large eyes." Thus commanded, the nurse
went out and dispersing the crowd brought Damayanti to that graceful
terrace. And struck with wonder, O king, she asked Damayanti, saying,
"Afflicted though thou art with such distress, thou ownest a beautiful
form. Thou shinest like lightning in the midst of the clouds. Tell me
who thou art, and whose, O thou possessed of celestial splendour,
surely, thy beauty is not human, bereft though thou art of ornaments.
And although thou art helpless, yet thou art unmoved under the outrage
of these men." Hearing these words of the nurse, the daughter of Bhima
said, "Know that I am a female belonging to the human species and
devoted to my husband. I am a serving woman of good lineage. I live
wherever I like, subsisting on fruit and roots, and whom a companion,
and stay where evening overtaketh me. My husband is the owner of
countless virtues and was ever devoted to me. And I also, on my part,
was deeply attached to him, following him like his shadow. It chanced
that once he became desperately engaged at dice. Defeated at dice, he
came alone into the forest. I accompanied my husband into the woods,
comforting the hero clad in a single piece of cloth and maniac-like and
overwhelmed with calamity. Once on a time for some cause, that hero,
afflicted with hunger and thirst and grief, was forced to abandon that
sole piece of covering in the forest. Destitute of garment and
maniac-like and deprived of his senses as he was, I followed him, myself
in a single garment. Following him, I did not sleep for nights together.
Thus passed many days, until at last while I was sleeping, he cut off
half of my cloth, and forsook me who had done him no wrong. I am seeking
my husband but unable to find him who is of hue like the filaments of
the lotus, without being able to cast my eyes on that delight of my
heart, that dear lord who owneth my heart and resembleth the celestials
in mien, day and night do I burn in grief."

"'Unto Bhima's daughter thus lamenting with tearful eyes, and afflicted
and speaking in accents choked in grief, the queen-mother herself said,
"O blessed damsel, do thou stay with me. I am well pleased with thee. O
fair lady, my men shall search for thy husband. Or, perhaps he may come
here of his own accord in course of his wanderings. And, O beautiful
lady, residing here thou wilt regain thy (lost) lord." Hearing these
words of the queen mother, Damayanti replied, "O mother of heroes, I may
stay with thee on certain conditions. I shall not eat the leavings on
any dish, nor shall I wash anybody's feet, nor shall I have to speak
with other men. And if anybody shall seek me (as a wife or mistress) he
should be liable to punishment at thy hands. And, further, should he
solicit me over and over again, that wicked one should be punished with
death. This is the vow I have made. I intend to have an interview with
those Brahmanas that will set out to search for my husband. If thou
canst do all this, I shall certainly live with thee. If it is otherwise,
I cannot find it in my heart to reside with thee." The queen-mother
answered her with a glad heart, saying, "I will do all this. Thou hast
done well in adopting such a vow!"'

"Vrihadaswa continued, 'O king, having spoken so unto the daughter of
Bhima, the queen-mother, O Bharata, said to her daughter named Sunanda,
"O Sunanda, accept this lady like a goddess as thy _Sairindhri_! Let her
be thy companion, as she is of the same age with thee. Do thou, with
heart free from care, always sport with her in joy." And Sunanda
cheerfully accepted Damayanti and led her to her own apartment
accompanied by her associates. And treated with respect, Damayanti was
satisfied, and she continued to reside there without anxiety of any
kind, for all her wishes were duly gratified.'"


SECTION LXVI

"Vrihadaswa said, 'O monarch, having deserted Damayanti, king Nala saw a
mighty conflagration that was raging in that dense forest. And in the
midst of that conflagration, he heard the voice of some creature,
repeatedly crying aloud, "O righteous Nala, come hither." And answering,
"Fear not," he entered into the midst of the fire and beheld a mighty
_Naga_ lying in coils. And the Naga with joined hands, and trembling,
spake unto Nala, saying, "O king, I am a snake, Karkotaka by name. I had
deceived the great Rishi Narada of high ascetic merit, and by him have I
been cursed in wrath, O king of men, even in words such as these: 'Stay
thou here like an immobile thing, until one Nala taketh thee hence. And,
indeed, on the spot to which he will carry thee, there shalt thou be
freed from my curse.' It is for that curse of his that I am unable to
stir one step. I will instruct thee in respect of thy welfare. It
behoveth thee to deliver me. I will be thy friend. There is no snake
equal to me. I will be light in thy hands. Taking me up, do thou
speedily go hence." Having said this, that prince of snakes became as
small as the thumb. And taking him up, Nala went to a spot free from
fire. Having reached an open spot where there was no fire, Nala intended
to drop the serpent, upon which Karkotaka again addressed him, saying,
"O king of the Nishadhas, proceed thou yet, counting a few steps of
thine; meanwhile, O mighty-armed one, I will do thee great good." And as
Nala began to count his steps, the snake bit him at the tenth step. And,
lo! As he was bit, his form speedily underwent a change. And beholding
his change of form, Nala was amazed. And the king saw the snake also
assume his own form. And the snake Karkotaka, comforting Nala, spake
unto him, "I have deprived thee of thy beauty, so that people may not
recognise thee. And, O Nala, he by whom thou hast been deceived and cast
into distress, shall dwell in thee tortured by my venom. And, O monarch,
as long as he doth not leave thee, he will have to dwell in pain in thy
body with thine every limb filled with my venom. And, O ruler of men I
have saved from the hands of him who from anger and hate deceived thee,
perfectly innocent though thou art and undeserving of wrong. And, O
tiger among men, through my grace, thou shalt have (no longer) any fear
from animals with fangs, from enemies, and from Brahmanas also versed in
the Vedas, O king! Nor shalt thou, O monarch, feel pain on account of my
poison. And, O foremost of kings, thou shalt be ever victorious in
battle. This very day, O prince, O lord of Nishadhas, go to the
delightful city of Ayodhya, and present thyself before Rituparna skilled
in gambling, saying, '_I am a charioteer, Vahuka by name_.' And that
king will give thee his skill in dice for thy knowledge of horses.
Sprung from the line of Ikswaku, and possessed of prosperity, he will be
thy friend. When thou wilt be an adept at dice, thou shalt then have
prosperity. Thou wilt also meet with thy wife and thy children, and
regain thy kingdom. I tell thee this truly. Therefore, let not thy mind
be occupied by sorrow. And, O lord of men, when thou shouldst desire to
behold thy proper form, thou shouldst remember me, and wear this
garment. Upon wearing this, thou shalt get back thy own form." And
saying this, that Naga then gave unto Nala two pieces of celestial
cloth. And, O son of the Kuru race, having thus instructed Nala, and
presented him with the attire, the king of snakes, O monarch, made
himself invisible there and then!'"


SECTION LXVII

"Vrihadaswa said, 'After the snake had vanished, Nala, the ruler of the
Nishadhas, proceeded, and on the tenth day entered the city of
Rituparna. And he approached the king, saying, "My name is Vahuka. There
is no one in this world equal to me in managing steeds. My counsel also
should be sought in matters of difficulty and in all affairs of skill. I
also surpass others in the art of cooking. In all those arts that exist
in this world, and also in every thing difficult of accomplishment, I
will strive to attain success, O Rituparna, do thou maintain me." And
Rituparna replied, "O Vahuka, stay with me! May good happen to thee.
Thou wilt even perform all this. I have always particularly desired to
be driven fast. Do thou concert such measures that my steeds may become
fleet. I appoint thee the superintendent of my stables. Thy pay shall be
ten thousand (coins). Both Varshneya and Jivala shall always be under
thy direction. Thou wilt live pleasantly in their company. Therefore, O
Vahuka, stay thou with me."'

"Vrihadaswa continued, 'Thus addressed by the king, Nala began to dwell
in the city of Rituparna, treated with respect and with Varshneya and
Jivala as his companions. And residing there, the king (Nala),
remembering the princess of Vidarbha, recited every evening the
following _sloka_: "_Where lieth that helpless one afflicted with hunger
and thirst and worn with toil, thinking of that wretch? And upon whom
also doth she now wait?_" And once as the king was reciting this in the
night, Jivala asked him saying, "O Vahuka, whom dost thou lament thus
daily? I am curious to hear it. O thou blest with length of days, whose
spouse is she whom thus lamentest?" Thus questioned, king Nala answered
him, saying, "A certain person devoid of sense had a wife well-known to
many. That wretch was false in his promises. For some reason that wicked
person was separated from her. Separated from her, that wretch wandered
about oppressed with woe, and burning with grief he resteth not by day
or night. And at night, remembering her, he singeth this _sloka_. Having
wandered over the entire world, he hath at last found a refuge, and
undeserving of the distress that hath befallen him, passeth his days,
thus remembering his wife. When calamity had overtaken this man, his
wife followed him into the woods. Deserted by that man of little virtue,
her life itself is in danger. Alone, without knowledge of ways, ill able
to bear distress, and fainting with hunger and thirst, the girl can
hardly protect her life. And, O friend, she hath been deserted by that
man of small fortune and having little sense, with the wide and terrible
forest, ever abounding in beasts of prey."

"'Thus remembering Damayanti, the king of the Nishadhas continued to
live unknown in the abode of that monarch!'"


SECTION LXVIII

"Vrihadaswa said, 'After Nala, despoiled of his kingdom, had, with his
wife, become a bondsman, Bhima with the desire of seeing Nala sent out
Brahmanas to search for him. And giving them profuse wealth, Bhima
enjoined on them, saying, "Do ye search for Nala, and also for my
daughter Damayanti. He who achieveth this task, _viz_., ascertaining
where the ruler of the Nishadhas is, bringeth him and my daughter
hither, will obtain from me a thousand kine, and fields, and a village
resembling a town. Even if failing to bring Damayanti and Nala here, he
that succeeds learning their whereabouts, will get from me the wealth
represented by a thousand kine." Thus addressed, the Brahmanas
cheerfully went out in all directions seeking Nala and his wife in
cities and provinces. But Nala or his spouse they found not anywhere.
Until at length searching in the beautiful city of the Chedis, a
Brahmana named Sudeva, during the time of the king's prayers, saw the
princess of Vidarbha in the palace of the king, seated with Sunanda. And
her incomparable beauty was slightly perceptible, like the brightness of
a fire enveloped in curls of smoke. And beholding that lady of large
eyes, soiled and emaciated he decided her to be Damayanti, coming to
that conclusion from various reasons. And Sudeva said, "As I saw her
before, this damsel is even so at present. O, I am blest, by casting my
eyes on this fair one, like _Sree_ herself delighting the worlds!
Resembling the full moon, of unchanging youth, of well-rounded breasts,
illumining all sides by her splendour, possessed of large eyes like
beautiful lotuses, like unto Kama's Rati herself the delight of all the
worlds like the rays of the full moon, O, she looketh like a lotus-stalk
transplanted by adverse fortune from the Vidarbha lake and covered with
mire in the process. And oppressed with grief on account of her husband,
and melancholy, she looketh like the night of the full moon when Rahu
hath swallowed that luminary, or like a stream whose current hath dried
up. Her plight is very much like that of a ravaged lake with the leaves
of its lotuses crushed by the trunks of elephants, and with its birds
and fowls affrighted by the invasion. Indeed, this girl, of a delicate
frame and of lovely limbs, and deserving to dwell in a mansion decked
with gems, is (now) like an uprooted lotus-stalk scorched by the sun.
Endued with beauty and generosity of nature, and destitute of ornaments,
though deserving of them, she looketh like the moon 'new bent in heaven'
but covered with black clouds. Destitute of comforts and luxuries,
separated from loved ones and friends, she liveth in distress, supported
by the hope of beholding her lord. Verily, the husband is the best
ornament of a woman, however destitute of ornaments. Without her husband
beside her, this lady, though beautiful, shineth not. It is a hard feat
achieved by Nala in that he liveth without succumbing to grief, though
separated from such a wife. Beholding this damsel possessed of black
hair and of eyes like lotus-leaves, in woe though deserving of bliss,
even my heart is pained. Alas! when shall this girl graced with
auspicious marks and devoted to her husband, crossing this ocean of woe,
regain the company of her lord, like Rohini regaining the Moon's?
Surely, the king of the Nishadhas will experience in regaining her the
delight that a king deprived of his kingdom experienceth in regaining
his kingdom. Equal to her in nature and age and extraction, Nala
deserveth the daughter of Vidarbha, and this damsel of black eyes also
deserveth him. It behoveth me to comfort the queen of that hero of
immeasurable prowess and endued with energy and might, (since) she is so
eager to meet her husband. I will console this afflicted girl of face
like the full moon, and suffering distress that she had never before
endured, and ever meditating on her lord."'

"Vrihadaswa continued, 'Having thus reflected on these various
circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and
addressed her, saying, "O princess of Vidarbha, I am Sudeva, the dear
friend of thy brother. I have come here, seeking thee, at the desire of
king Bhima. Thy father is well, and also thy mother, and thy brothers.
And thy son and daughter, blessed with length of days, are living in
peace. Thy relatives, though alive, are almost dead on thy account, and
hundreds of Brahmanas are ranging the world in search of thee."'

"Vrihadaswa continued, 'O Yudhishthira, Damayanti recognising Sudeva,
asked him respecting all her relatives and kinsmen one after another.
And, O monarch, oppressed with grief, the princess of Vidarbha began to
weep bitterly, at the unexpected sight of Sudeva, that foremost of
Brahmanas and the friend of her brother. And, O Bharata, beholding
Damayanti weeping, and conversing in private with Sudeva, Sunanda was
distressed, and going to her mother informed her, saying, "_Sairindhri_
is weeping bitterly in the presence of a Brahmana. If thou likest,
satisfy thyself." And thereupon the mother of the king of the Chedis,
issuing from the inner apartments of the palace, came to the place where
the girl (Damayanti) was with that Brahmana. Then calling Sudeva, O
king, the queen-mother asked him, "Whose wife is this fair one, and
whose daughter? How hath this lady of beautiful eyes been deprived of
the company of her relatives and of her husband as well? And how also
hast thou come to know this lady fallen into such a plight? I wish to
hear all this in detail from thee. Do truly relate unto me who am asking
thee about this damsel of celestial beauty." Then, O king, thus
addressed by the queen-mother, Sudeva, that best of Brahmanas, sat at
his ease, and began to relate the true history of Damayanti.'"


SECTION LXIX

"'Sudeva said, "There is a virtuous and illustrious ruler of the
Vidarbhas, Bhima by name. This blessed lady is his daughter, and widely
known by the name of Damayanti. And there is a king ruling the
Nishadhas, named Nala, the son of Virasena. This blessed lady is the
wife of that wise and righteous monarch. Defeated at dice by his
brother, and despoiled of his kingdom, that king, accompanied by
Damayanti, went away without the knowledge of any one. We have been
wandering over the whole earth in search of Damayanti. And that girl is
at last found in the house of thy son. No woman existeth that is her
rival in beauty. Between the eye-brows of this ever-youthful damsel,
there is an excellent mole from birth, resembling a lotus. Noticed by us
(before) it seems to have disappeared, covered, (as her forehead is)
with (a coat of) dust even like the moon hid in clouds. Placed there by
the Creator himself as an indication of prosperity and wealth, that mole
is visible faintly, like the cloud-covered lunar crescent of the first
day of the lighted fortnight. And covered as her body is with dust, her
beauty hath not disappeared. Though careless of her person, it is still
manifest, and shineth like gold. And this girl--goddess-like--capable of
being identified by this form of hers and that mole, hath been
discovered by me as one discovereth a fire that is covered, by its
heat!"

"'O king, hearing these words of Sudeva, Sunanda washed the dust that
covered the mole between Damayanti's eye-brows. And thereupon it became
visible like the moon in the sky, just emerged from the clouds. And
seeing that mole, O Bharata, Sunanda and the queen-mother began to weep,
and embracing Damayanti stood silent for a while. And the queen-mother,
shedding tears as she spoke, said in gentle accents, "By this thy mole,
I find that thou art the daughter of my sister. O beauteous girl, thy
mother and I are both daughters of the high-souled Sudaman, the ruler of
the Dasarnas. She was bestowed upon king Bhima, and I on Viravahu. I
witnessed thy birth at our father's palace in the country of the
Dasarnas. O beautiful one, my house is to thee even as thy father's. And
this wealth, O Damayanti, is thine as much as mine." At this, O king,
Damayanti bowing down to her mother's sister with a glad heart, spake
unto her these words, "Unrecognised, I have still lived happily with
thee, every want of mine satisfied and myself cared for by thee. And
happy as my stay hath been, it would, without doubt, be happier still.
But, mother, I have long been an exile. It behoveth thee, therefore, to
grant me permission (to depart). My son and daughter, sent to my
father's palace, are living there. Deprived of their father, and of
their mother also, how are they passing their days stricken with sorrow.
If thou wishest to do what is agreeable to me, do thou without loss of
time, order a vehicle, for I wish to go to the Vidarbhas." At this, O
king, the sister to (Damayanti's) mother, with a glad heart, said, "_So
be it._" And the queen-mother with her son's permission, O chief of the
Bharatas, sent Damayanti in handsome litter carried by men, protected by
a large escort and provided with food and drink and garments of the
first quality. And soon enough she reached the country of the Vidarbhas.
And all her relatives, rejoicing (in her arrival) received her with
respect. And seeing her relatives, her children, both her parents, and
all her maids, to be well, the illustrious Damayanti, O king, worshipped
the gods and Brahmanas according to the superior method. And the king
rejoiced at beholding his daughter, and gave unto Sudeva a thousand kine
and much wealth and a village. And, O king, having spent that night at
her father's mansion and recovered from fatigue, Damayanti addressed her
mother, saying, "O mother, if thou wishest me to live, I tell thee
truly, do thou endeavour to bring Nala, that hero among men." Thus
addressed by Damayanti, the venerable queen became filled with sorrow.
And bathed in tears, she was unable to give any answer. And beholding
her in that plight, all the inmates of the inner apartments broke out
into exclamation of "_Oh!_" and "_Alas!_" and began to cry bitterly. And
then the queen addressed the mighty monarch Bhima, saying, "Thy daughter
Damayanti mourneth on account of her husband. Nay, banishing away all
bashfulness, she hath herself, O king, declared her mind to me. Let thy
men strive to find out (Nala) the righteous." Thus informed by her the
king sent the Brahmanas under him in all directions, saying, "Exert ye
to discover Nala." And those Brahmanas, commanded by the ruler of the
Vidarbhas (to seek Nala) appeared before Damayanti and told her of the
journey they were about to undertake. And Bhima's daughter spake unto
them saying, "Do ye cry in every realm and in every assembly, 'O beloved
gambler, where hast thou gone cutting off half of my garment, and
deserting the dear and devoted wife asleep in the forest? And that girl,
as commanded by thee stayeth expecting thee, clad in half a piece of
cloth and burning with grief! O king, O hero, relent towards, and
answer, her who incessantly weepeth for that grief.' This and more ye
will say, so that he may be inclined to pity me. Assisted by the wind,
fire consumeth the forest. (Further, ye will say that) 'the wife is
always to be protected and maintained by the husband. Why then, good as
thou art and acquainted with every duty, hast thou neglected both thy
duties? Possessed of fame and wisdom, and lineage, and kindness, why
hast thou be unkind? I fear, this is owing to the loss of my good luck!
Therefore, O tiger among men, have pity on me. O bull among men! I have
heard it from thee that kindness is the highest virtue.' Speaking so, if
anybody answereth you, that person should by all means, be known, and ye
should learn who he is, and where he dwelleth. And ye foremost of
regenerate ones, do ye bring me the words of him who hearing this your
speech will chance to answer. Ye should also act with such care that no
one may know the words ye utter to be at my command, nor that ye will
come back to me. And ye should also learn whether that answers is
wealthy, or poor, or destitute of power, in fact all about him."

"'Thus instructed by Damayanti, O king, the Brahmanas set out in all
directions in search of Nala overtaken with such disaster. And the
Brahmanas, O king, searched for him in cities and kingdoms and villages,
and retreats of ascetics, and places inhabited by cow-herds. And, O
monarch, wherever they went they recited the speeches that Damayanti had
directed them to do.'"


SECTION LXX

"Vrihadaswa said, 'After a long time had passed away, a Brahmana named
Parnada returned to the city (of the Vidarbhas), and said unto the
daughter of Bhima, "O Damayanti, seeking Nala, the king of Nishaidhas, I
came to the city of Ayodhya, and appeared before the son of Bhangasura.
And, O best of women, I repeated those words of thine in the presence of
the blessed Rituparna. But hearing them neither that ruler of men, nor
his courtiers, answered anything, although I uttered them repeatedly.
Then, after I had been dismissed by the monarch, I was accosted by a
person in the service of Rituparna, named Vahuka. And Vahuka is the
charioteer of that king, of unsightly appearance and possessed of short
arms. And he is skillful in driving with speed, and well acquainted with
the culinary art. And sighing frequently, and weeping again and again,
he inquired about my welfare and afterwards said these words, 'Chaste
women, although fallen into distress, yet protect themselves and thus
certainly secure heaven. Although they may be deserted by their lords,
they do not yet become angry on that account, for women that are chaste
lead their lives, encased in the armour of virtuous behaviour. It
behoveth her not to be angry, since he that deserted her was overwhelmed
with calamity, and deprived of every bliss. A beautious and virtuous
woman should not be angry with one that was deprived by birds of his
garment while striving to procure sustenance and who is being consumed
with grief. Whether treated well or ill, such a wife should never
indulge in ire, beholding her husband in that plight, despoiled of
kingdom and destitute of prosperity, oppressed with hunger and
overwhelmed with calamity.' Hearing these words of his, I have speedily
come here. Thou hast now heard all. Do what thou thinkest proper, and
inform the king of it."

"'O king, having heard these words of Parnada, Damayanti with tearful
eyes came to her mother, and spake unto her in private, "O mother, king
Bhima should not, by any means, be made acquainted with my purpose. In
thy presence will I employ that best of Brahmanas, Sudeva! If thou
desirest my welfare, act in such a way that king Bhima may not know my
purpose. Let Sudeva without delay go hence to the city of Ayodhya, for
the purpose of bringing Nala, O mother, having performed the same
auspicious rites by virtue of which he had speedily brought me into the
midst of friends." With these words, after Parnada had recovered from
fatigue, the princess of Vidarbha worshipped him with profuse wealth and
also said, "When Nala will come here, O Brahmana, I will bestow on thee
wealth in abundance again. Thou hast done me the immense service which
none else, indeed, can do me, for, (owing to that service of thine), O
thou best of the regenerate ones, I shall speedily regain my (lost)
lord." And thus addressed by Damayanti, that high-minded Brahmana
comforted her, uttering benedictory words of auspicious import, and then
went home, regarding his mission to have been successful. And after he
had gone away, Damayanti oppressed with grief and distress, calling
Sudeva, addressed him, O Yudhishthira, in the presence of her mother,
saying, "O Sudeva, go thou to the city of Ayodhya, straight as a bird,
and tell king Rituparna living there, these words: 'Bhima's daughter,
Damayanti will hold another _Swayamvara_. All the kings and princes are
going thither. Calculating the time, I find that the ceremony will take
place tomorrow. O represser of foes, if it is possible for thee, go
thither without delay. Tomorrow, after the sun hath risen, she will
choose a second husband, as she doth not know whether the heroic Nala
liveth or not.'" And addressed by her, O monarch thus, Sudeva set out.
And he said unto Rituparna, all that he had been directed to say.'"


SECTION LXXI

"Vrihadaswa continued, 'Having heard the words of Sudeva king Rituparna,
soothing Vahuka with gentle words, said, "O Vahuka, thou art
well-skilled in training and guiding horses. If it pleases thee, I
intend to go to Damayanti's _Swayamvara_ in course of a single day."
Thus addressed, O son of Kunti, by that king, Nala felt his heart to be
bursting in grief. And the high-souled king seemed to burn in sorrow.
And he thought within himself, "Perhaps Damayanti in doing this is
blinded by sorrow. Or, perhaps, she hath conceived this magnificent
scheme for my sake. Alas, cruel is the deed that the innocent princess
of Vidarbha intends to do, having been deceived by my sinful and low
self of little sense. It is seen in the world that the nature of woman
is inconstant. My offence also hath been great; perhaps she is acting
so, because she hath no longer any love for me owing to my separation
from her. Indeed, that girl of slender waist, afflicted with grief on my
account and with despair, will not certainly do anything of the kind,
when especially, she is the mother of offspring (by me). However whether
this is true or false, I shall ascertain with certitude by going
thither. I will, therefore, accomplish Rituparna's and my own purpose
also." Having resolved thus in his mind, Vahuka, with his heart in
sorrow, spake unto king Rituparna, with joined hands, saying, "O
monarch, I bow to thy behest, and, O tiger among men, I will go to the
city of the Vidarbhas in a single day, O king!" Then, O monarch, at the
command of the royal son of Bhangasura, Vahuka went to the stables and
began to examine the horses. And repeatedly urged by Rituparna to make
haste, Vahuka after much scrutiny and careful deliberation, selected
some steeds that were lean-fleshed, yet strong and capable of a long
journey and endued with energy and strength of high breed and docility,
free from inauspicious marks, with wide nostrils and swelling cheeks,
free from faults as regards the ten hairy curls, born in (the country
of) Sindhu, and fleet as the winds. And seeing those horses, the king
said somewhat angrily, "What is this, that thou wishest to do? Thou
shouldst not jest with us. How can these horses of mine, weak in
strength and breath, carry us? And how shall we be able to go this long
way by help of these?" Vahuka replied, "Each of these horses bears one
curl on his forehead, two on his temples, four on his sides, four on his
chest, and one on his back. Without doubt, these steeds will be able to
go to the country of the Vidarbhas. If, O king, thou thinkest of
choosing others, point them out and I shall yoke them for thee."
Rituparna rejoined, "O Vahuka, thou art versed in the science of horses
and art also skillful (in guiding them). Do thou speedily yoke those
that thou thinkest to be able." Thereupon the skillful Nala yoked upon
the car four excellent steeds of good breed that were, besides, docile
and fleet. And after the steeds had been yoked, the king without loss of
time mounted upon the car, when those best of horses fell down upon the
ground on their knees. Then, O king, that foremost of men, the blessed
king Nala began to soothe horses endued with energy and strength. And
raising them up with the reins and making the charioteer Varshneya sit
on the car, he prepared to set out with great speed. And those best of
steeds, duly urged by Vahuka, rose to the sky, confounding the occupant
of the vehicle. And beholding those steeds gifted with the speed of the
wind thus drawing the car, the blessed king of Ayodhaya was exceedingly
amazed. And noticing the rattle of the car and also the management of
the steeds, Varshneya reflected upon Vahuka's skill in guiding horses.
And he thought, "Is he Matali, the charioteer of the king of the
celestials? I find the same magnificent indications in the heroic
Vahuka. Or, hath Salihotra versed in the science of horses taken this
human shape so beautiful? Or, is it king Nala the reducer of hostile
towns that hath come here? Or, it may be that this Vahuka knoweth the
science that Nala knoweth, for I perceive that the knowledge of Vahuka
is equal to that of Nala. Further, Vahuka and Nala are of the same age.
This one, again, may not be Nala of high prowess, but somebody of equal
knowledge. Illustrious persons, however, walk this earth in disguise in
consequence of misfortune, or agreeably to the ordinance of the
scriptures. That this person is of unsightly appearance need not change
my opinion; for Nala, I think, may even be despoiled of his personal
features. In respect of age this one equals Nala. There is difference,
however, in personal appearance. Vahuka, again is endued with every
accomplishment. I think, therefore, he is Nala." Having thus reasoned
long in his mind, O mighty monarch, Varshneya, the (former) charioteer
of the righteous Nala, became absorbed in thought. And that foremost of
kings Rituparna, also, beholding the skill of Vahuka in equestrian
science experienced great delight, along with his charioteer Varshneya.
And thinking of Vahuka's application and ardour and the manner of his
holding the reins, the king felt exceedingly glad.'"


SECTION LXXII

"Vrihadaswa said, 'Like a bird coursing through the sky, Nala soon
crossed rivers and mountains, and woods and lakes. And while the car was
coursing thus, that conqueror of hostile cities, the royal son of
Bhangasura, saw his upper garment drop down on the ground. And at soon
as his garment had dropped down the high-minded monarch, without loss of
time, told Nala, "I intend to recover it. O thou of profound
intelligence, retain these steeds endued with exceeding swiftness until
Varshneya bringeth back my garment." Thereupon Nala replied unto him,
"The sheet is dropped down far away. We have travelled one _yojana_
thence. Therefore, it is incapable of being recovered." After Nala had
addressed him thus, O king, the royal son of Bhangasura came upon a
_Vibhitaka_ tree with fruits in a forest. And seeing that tree, the king
hastily said to Vahuka, "O charioteer, do thou also behold my high
proficiency in calculation. All men do not know everything. There is no
one that is versed in every science of art. Knowledge in its entirety is
not found in any one person. O Vahuka, the leaves and fruits of this
tree that are lying on the ground respectively exceed those that are on
it by one hundred and one. The two branches of the tree have fifty
millions of leaves, and two thousand and ninety five fruits. Do thou
examine these two branches and all their boughs." Thereupon staying the
car Vahuka addressed the king, saying, "O crusher of foes, thou takest
credit to thyself in a matter which is beyond my perception. But, O
monarch, I will ascertain it by the direct evidence of my senses, by
cutting down the _Vibhitaka_. O king, when I actually count, it will no
longer be matter of speculation. Therefore, in thy presence, O monarch,
I will hew down this _Vibhitaka_. I do not know whether it be not (as
thou hast said). In thy presence, O ruler of men, I will count the
fruits and leaves. Let Varshneya hold the reins of the horses for a
while." Unto the charioteer the king replied, "There is no time to
lose." But Vahuka answered with humility, "Stay thou a short space, or,
if thou art in a hurry, go then, making Varshneya thy charioteer. The
road lies direct and even." And at this, O son of the Kuru race,
soothing Vahuka, Rituparna said, "O Vahuka, thou art the only
charioteer, there is none other in this world. And, O thou versed in
horse lore, it is through thy help that I expect to go to the Vidarbhas.
I place myself in thy hands. It behoveth thee not to cause any obstacle.
And, O Vahuka, whatever thy wish. I will grant it if taking me to the
country of the Vidarbhas to-day, thou makest me see the sun rise." At
this, Vahuka answered him, saying, "After having counted (the leaves and
fruits of the) _Vibhitaka_, I shall proceed to Vidarbha, do thou agree
to my words." Then the king reluctantly told him, "Count. And on
counting the leaves and fruits of a portion of this branch, thou wilt be
satisfied of the truth of my assertion." And thereupon Vahuka speedily
alighted from the car, and felled that tree. And struck with amazement
upon finding the fruits, after calculation, to be what the king had
said, he addressed the king, saying, "O monarch, this thy power is
wonderful. I desire, O prince, to know the art by which thou hast
ascertained all this." And at this the king, intent upon proceeding
speedily, said unto Vahuka, "Know that I am proficient at dice besides
being versed in numbers." And Vahuka said unto him, "Impart unto me this
knowledge and, O bull among men, take from me my knowledge of horses."
And king Rituparna, having regard to the importance of the act that
depended upon Vahuka's good-will, and tempted also by the horse-lore
(that his charioteer possessed), said, "So be it. As solicited by thee,
receive this science of dice from me, and, O Vahuka, let my equine
science remain with thee in trust." And saying this, Rituparna imparted
unto Nala the science (he desired). And Nala upon becoming acquainted
with the science of dice, Kali came out of his body, incessantly
vomiting from his mouth the virulent poison of Karkotaka. And when Kali,
afflicted (by Damayanti's curse) came out (of Nala's body), the fire of
that curse also left Kali. Indeed, long had been the time for which the
king had been afflicted by Kali, as if he were of unregenerate soul. And
Nala the ruler of the Nishadhas, in wrath, was bent upon cursing Kali,
when the latter, frightened, and trembling, said with joined hands,
"Control thy wrath, O king! I will render thee illustrious. Indrasena's
mother had formerly cursed me in anger when she had been deserted by
thee. Ever since that time undergoing sore affliction I resided in thee,
O mighty monarch, O unconquered one, miserably and burning night and
day with the venom of the prince of snakes. I seek thy protection. If
thou dost not curse me who am affrighted and seek thy protection, then
those men that will attentively recite thy history, shall be even free
from fear on my account." And thus addressed by Kali, king Nala
controlled his wrath. And thereupon the frightened Kali speedily entered
into the _Vibhitaka_ tree. And while the Kali was conversing with
Naishadha, he was invisible to others. And delivered from his
afflictions, and having counted the fruits of that tree, the king,
filled with great joy and of high energy, mounted on the car and
proceeded with energy, urging those fleet horses. And from the touch of
Kali the _Vibhitaka_ tree from that hour fell into disrepute. And Nala,
with a glad heart, began to urge those foremost of steeds which sprang
into the air once and again like creatures endued with wings. And the
illustrious monarch drove (the car) in the direction of the Vidarbhas.
And after Nala had gone far away, Kali also returned to his abode. And
abandoned by Kali, O king, that lord of earth, the royal Nala, became
freed from calamity though he did not assume his native form.'"


SECTION LXXIII

"Vrihadaswa said, 'After Rituparna of prowess incapable of being baffled
had, in the evening, arrived at the city of the Vidarbhas, the people
brought unto king Bhima the tidings (of his arrival). And at the
invitation of Bhima, the king (of Ayodhya) entered the city of Kundina,
filling with the rattle of his car all the ten points, direct and
transverse, of the horizon. And the steeds of Nala that were in that
city heard that sound, and hearing it they became delighted as they used
to be in the presence of Nala himself. And Damayanti also heard the
sound of that car driven by Nala, like the deep roar of the clouds in
the rainy season. And Bhima and the steeds (of Nala) regarded the
clatter of that car to be like that which they used to hear in days of
yore when king Nala himself urged his own steeds. And the peacocks on
the terraces, and the elephants in the stables, and the horses also, all
heard the rattle of Rituparna's car. And hearing the sound, so like the
roar of the clouds, the elephants and the peacocks, O king, began to
utter their cries, facing that direction, and filled with delight such
as they experience when they hear the actual roar of the clouds. And
Damayanti said, "Because the rattle of his car filling the whole earth,
gladdens my heart, it must be King Nala (that has come). If I do not see
Nala, of face bright as the moon, that hero with countless virtues, I
shall certainly die. If I am not clasped today in that hero's thrilling
embrace, I shall certainly cease to be. If Naishadha with voice deep as
that of the clouds doth not come to me today, I shall enter into a pyre
of golden brilliance. If that foremost of kings, powerful as a lion and
gifted with the strength of an infuriated elephant, doth not present
himself before me, I shall certainly cease to live. I do not remember a
single untruth in him, or a single wrong done by him to others. Never
hath he spoken an untruth even in jest. Oh, my Nala is exalted and
forgiving and heroic and magnificent and superior to all other kings,
and faithful to his marriage vow and like unto a eunuch in respect of
other females. Night and day dwelling upon his perceptions, my heart, in
absence of that dear one, is about to burst in grief."

"'Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended
the terrace (of her mansion) with the desire of seeing the righteous
Nala. And in the yard of the central mansion she beheld king Rituparna
on the car with Varshneya and Vahuka. And Varshneya and Vahuka,
descending for that excellent vehicle, unyoked the steeds, and kept the
vehicle itself in a proper place. And king Rituparna also, descending
from the car, presented himself before king Bhima possessed of terrible
prowess. And Bhima received him with great respect, for in the absence
of a proper occasion, a great person cannot be had (as a guest). And
honoured by Bhima, king Rituparna looked about him again and again, but
saw no traces of the _Swayamvara_. And the ruler of the Vidarbhas, O
Bharata, approaching Rituparna, said, "Welcome! What is the occasion of
this thy visit?" And king Bhima asked this without knowing that
Rituparna had come to obtain the hand of his daughter. And king
Rituparna, of unbaffled prowess and gifted with intelligence, saw that
there were no other kings or princes. Nor did he hear any talk relating
to the _Swayamvara_, nor saw any concourse of Brahmanas. And at this,
the king of Kosala reflected a while and at length said, "I have come
here to pay my respects to thee." And the king Bhima was struck with
astonishment, and reflected upon the (probable) cause of Rituparna's
coming, having passed over a hundred _yojanas_. And he reflected, "That
passing by other sovereigns, and leaving behind him innumerable
countries, he should come simply to pay his respect to me is scarcely
the reason of his arrival. What he assigneth to be the cause of his
coming appeareth to be a trifle. However, I shall learn the true reason
in the future." And although king Bhima thought so, he did not dismiss
Rituparna summarily, but said unto him again and again, "Rest, thou art
weary." And honoured thus by the pleased Bhima, king Rituparna was
satisfied, and with a delighted heart, he went to his appointed quarters
followed by the servants of the royal household.'

"Vrihadaswa continued, 'And, O king, after Rituparna had gone away with
Varshneya, Vahuka took the car to the stables. And there freeing the
steeds, and tending them according to rule, and soothing them himself,
sat down on a side of the car. Meanwhile, the princess of Vidharbha,
Damayanti, afflicted with grief, having beheld the royal son of
Bhangasura, and Varshneya of the _Suta_ race, and also Vahuka in that
guise, asked herself, "Whose is this car-rattle? It was loud as that of
Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya
hath learnt the art from Nala, and it is for this the rattle of the car
driven by him hath been even like that of Nala. Or, is Rituparna equally
skilled with Nala so that the rattle of his car seemeth to be like that
of Nala?" And reflecting thus, O monarch, the blessed and beauteous girl
sent a female messenger in search of Nishada.'"


SECTION LXXIV

"'Damayanti said, "O Kesini, go thou and learn who that charioteer is
that sitteth by the car, unsightly and possessed of short arms. O
blessed one, O faultless one, approaching him, cautiously and with sweet
words, make thou the usual inquiries of courtesy and learn all
particulars truly. Having regard to the feeling of satisfaction my mind
experienceth, and the delight my heart feeleth, I am greatly afraid this
one is king Nala himself. And, O faultless one, having inquired after
his welfare, thou shalt speak unto him the words of Parnada. And, O
beauteous one, understand the reply he may make thereto." Thus
instructed, that female messenger, going cautiously, while the blessed
Damayanti watched from the terrace, addressed Vahuka in these words, "O
foremost of men, thou art welcome. I wish thee happiness. O bull among
men, hear now the words of Damayanti. When did ye all set out, and with
what object have ye come hither. Tell us truly, for the princess of
Vidarbha wisheth to hear it." Thus addressed, Vahuka answered, "the
illustrious king of Kosala had heard from a Brahmana that a second
_Swayamvara_ of Damayanti would take place. And hearing it, he hath come
here, by the help of excellent steeds fleet as the wind and capable of
going a hundred _yojanas_. I am his charioteer." Kesini then asked,
"Whence doth the third among you come, and whose (son) is he? And whose
son art thou, and how hast thou come to do this work?" Thus questioned,
Vahuka replied, "He (of whom thou inquirest) was the charioteer of the
virtuous Nala, and known to all by the name of Varshneya. After Nala
had, O beauteous one, left his kingdom, he came to the son of
Bhangasura. I am skilled in horse-lore, and have, therefore, been
appointed as charioteer. Indeed, king Rituparna hath himself chosen me
as his charioteer and cook." At this Kesini rejoined, "Perhaps Varshneya
knoweth where king Nala hath gone, and O Vahuka, he may also have spoken
to thee (about his master)." Vahuka then said, "Having brought hither
the children of Nala of excellent deeds, Varshneya went away whither he
listed: He doth not know where Naishadha is. Nor, O illustrious one,
doth anybody else know of Nala's whereabouts; for the king (in calamity)
wandereth over the world in disguise and despoiled of (his native)
beauty. Nala's self only knoweth Nala. Nala never discovereth his marks
of identity anywhere." Thus addressed, Kesini returned, "The Brahmana
that had before this gone to Ayodhya, had repeatedly said these words
suitable to female lips, 'O beloved gambler, where hast thou gone
cutting off half my piece of cloth, and deserting me, his dear and
devoted wife asleep in the woods? And she herself, as commanded by him,
waiteth expecting him clad in half a garment and burning day and night
in grief. O king, O hero, do thou relent towards her that weepeth
ceaselessly for that calamity and do thou give her an answer. O
illustrious one, do thou speak the words agreeable to her for the
blameless one panteth to hear them.' Hearing these words of the Brahmana
thou didst formerly give a reply! The princess of Vidarbha again wisheth
to hear the words thou didst then say."'

"Vrihadaswa continued, 'O son of the Kuru race, hearing these words of
Kesini, Nala's heart was pained, and his eyes filled with tears. And
repressing his sorrow, the king who was burning in grief, said again
these words, in accents choked with tears: "Chaste women, though
overtaken by calamity, yet protect themselves, and thereby secure
heaven. Women that are chaste, deserted by their lords, never become
angry, but continue to live, cased in virtue's mail. Deserted by one
fallen into calamity, bereft of sense, and despoiled of bliss, it
behoveth her not to be angry. A virtuous lady should not be angry with
one that was deprived by birds of his garment while striving to procure
sustenance and who is burning in misery. Whether treated well or ill she
would never be angry, seeing her husband in that plight, despoiled of
his kingdom, bereft of prosperity, oppressed with hunger, and
overwhelmed with calamity." And, O Bharata, while speaking thus, Nala
oppressed with grief, could not restrain his tears, but began to weep.
And thereupon Kesini went back to Damayanti, and acquainted her with
everything about that conversation as well as that outburst of grief.'"


SECTION LXXV

"Vrihadaswa said, 'Hearing everything, Damayanti became oppressed with
grief, and suspecting the person to be Nala, said unto Kesini, "O
Kesini, go thou again, and examine Vahuka, and staying in silence at his
side mark thou his conduct. And, O beauteous one, whenever he happens to
do anything skilful, do thou observe well his act while accomplishing
it. And, O Kesini, whenever he may ask water or fire, with the view of
offering him obstruction, thou shalt be in no hurry to give it. And
marking everything about his behaviour, come thou and tell me. And
whatever human or super-human thou seest in Vahuka, together with
anything else, should all be reported unto me." And thus addressed by
Damayanti, Kesini went away, and having marked the conduct of that
person versed in horse-lore, she came back. And she related unto
Damayanti all that had happened, indeed, everything of human and
superhuman that she had witnessed in Vahuka. And Kesini said, "O
Damayanti, a person of such control over the elements I have never
before seen or heard of. Whenever he cometh to low passage, he never
stoopeth down, but seeing him, the passage itself groweth in height so
that he may pass through it easily. And at his approach, impassable
narrow holes open wide. King Bhima had sent various kinds of meat--of
diverse animals, for Rituparna's food. And many vessels had been placed
there for washing the meat. And as he looked upon them, those vessels
became filled (with water). And having washed the meat, as he set
himself to cook, he took up a handful of grass and held it in the sun,
when fire blazed up all on a sudden. Beholding this marvel, I have come
hither amazed. Further, I have witnessed in him another great wonder. O
beauteous one, he touched fire and was not burnt. And at his will, water
falling floweth in a stream. And, I have witnessed another greater
wonder still. He took up some flowers, began to press them slowly with
his hands. And pressed by his hand, the flowers did not lose their
original forms, but, on the contrary, became gayer and more odorous than
before. Having beheld wonderful things I have come hither with speed."'

"Vrihadaswa continued, 'Hearing of these acts of the virtuous Nala, and
discovering him from his behaviour, Damayanti considered him as already
recovered. And from these indications suspecting that Vahuka was her
husband, Damayanti once more weepingly addressed Kesini in soft words,
saying, "O beauteous one, go thou once more, and bring from the kitchen
without Vahuka's knowledge some meat that hath been boiled and dressed
(by him)." Thus commanded, Kesini, ever bent on doing what was agreeable
to Damayanti, went to Vahuka, and taking some hot meat came back without
loss of time. And Kesini gave that meat, O son of the Kuru race, unto
Damayanti. And Damayanti who had formerly often partaken of meat dressed
by Nala, tasted the meat that was brought by her hand-maid. And she
thereupon decided Vahuka to be Nala and wept aloud in grief of heart.
And, O Bharata, overwhelmed with grief, and washing her face, she sent
her two children with Kesini. And Vahuka, who was the king in disguise,
recognising Indrasena with her brother, advanced hastily, and embracing
them, took them up on his lap. And taking up his children like unto the
children of the celestials, he began to weep aloud in sonorous accents,
his heart oppressed with great sorrow. And after having repeatedly
betrayed his agitation, Naishadha suddenly left children, and addressed
Kesini, saying, "O fair damsel, these twins are very like my own
children. Beholding them unexpectedly, I shed tears. If thou comest to
me frequently people may think evil, for we are guests from another
land. Therefore. O blessed one, go at thy ease."'"


SECTION LXXVI

"Vrihadaswa said, 'Beholding the agitation of the virtuous and wise
Nala, Kesini returned unto Damayanti and related everything unto her.
And thereupon Damayanti with a sorrowful heart and eager to behold Nala,
again despatched Kesini to her mother, asking her to say on her behalf:
"Suspecting Vahuka to be Nala, I have tried him in various ways. My
doubt now only relates to his appearance. I intend to examine him
myself. O mother, either let him enter the palace, or give me permission
to go to him. And arrange this with the knowledge of my father or
without it." And thus addressed to Damayanti, that lady communicated
unto Bhima the intention of his daughter, and upon learning it the king
gave his consent. And, O bull of the Bharata race, having obtained the
consent both of her father and mother, Damayanti caused Nala to be
brought to her apartments. And as soon as he saw Damayanti unexpectedly,
king Nala was overwhelmed with grief and sorrow, and bathed in tears.
And that best of women, Damayanti, also, upon beholding king Nala in
that condition, was sorely afflicted with grief. And, O monarch, herself
clad in a piece of red cloth, and wearing matted locks, and covered with
dirt and dust, Damayanti then addressed Vahuka, saying, "O Vahuka, hast
thou ever seen any person acquainted with duty, who hath gone away,
deserting his sleeping wife in the forest? Who, except the virtuous
Nala, could go away, deserting in the woods, his dear and unoffending
wife overcome with fatigue? Of what offence was I guilty in the eyes of
that monarch since my early youth that he should go away deserting me in
the woods while asleep overcome with fatigue? Why should he whom I
formerly chose in preference to the gods themselves abandon his
ever-devoted and loving wife who had become the mother also of his
children? Before the fire, and in presence also of the celestials, he
had taken my hand, vowing, '_Verily I will be thine_.' Oh, where was
that vow when he deserted me, O represser of foes." While Damayanti was
saying all this, tears of sorrow began to flow plentifully from her
eyes. And beholding her thus afflicted with grief, Nala also, shedding
tears, black of those of the gazelle with extremities of reddish hue,
said, "O timid one, neither the loss of my kingdom nor my desertion of
thee was my act. Both were due to Kali. And, O foremost of virtuous
women, lamenting for me day and night, and overcome with sorrow, thou
hadst in the woods cursed Kali, and so he began to dwell in my body,
burning in consequence of thy curse. Indeed burning with thy curse, he
lived within me like fire within fire. O blessed girl, that our sorrows
might terminate, that wretch have I overcome by my observances and
austerities. The sinful wretch hath already left me, and it is for this
that I have come hither. My presence here, O fair lady, is for thy sake.
I have no other object. But, O timid one, can any other woman, forsaking
her loving and devoted husband, ever choose a second lord like thee? At
the command of the king, messengers are ranging this entire earth,
saying, '_Bhima's daughter will, of her own accord, choose a second
husband worthy of her_.' Immediately on hearing this, the son of
Bhangasura hath arrived here." Hearing these lamentations of Nala,
Damayanti, frightened and trembling, said with joined hand, "It behoveth
thee not, O blessed one, to suspect any fault in me. O ruler of the
Nishadhas, passing over the celestials themselves, I choose thee as my
lord. It was to bring thee hither that the Brahmanas had gone out in all
directions, even to all the sides of the horizon, singing my words, in
the form of ballads. At last, O king, a learned Brahmana named Parnada
had found thee in Kosala in the palace of Rituparna. When thou hadst
returned a fit answer to those words of his, it was then, O Naishadha,
that I devised this scheme to recover thee. Except thee, O lord of
earth, there is no one in this world, who in one day can clear, O King,
a hundred _yojanas_ with horses. O monarch, touching thy feet I can
swear truly that I have not, even in thought, committed any sin. May the
all-witnessing Air that courseth through this world, take my life, if I
have committed any sin. May the Sun that ever courseth through the sky
take my life, if I have committed any sin. May the Moon, that dwelleth
within every creature as a witness, take my life, if I have committed
any sin. Let the three gods that sustain the triple worlds in their
entirety, declare truly, or let them forsake me today." And thus
addressed by her, the Wind-god said from the sky, "O Nala, I tell thee
truly that she hath done no wrong. O king, Damayanti, well guarding the
honour of thy family, hath enhanced it. Of this we are the witnesses, as
we have been her protectors for these three years. It is for thy good
that she hath devised this unrivalled scheme, for, except thee, none on
earth is capable of travelling in a single day a hundred _yojanas_. O
monarch, thou hast obtained Bhima's daughter, and she hath also obtained
thee. Thou needst not entertain any suspicion but be united with thy
partner." And after the Wind-god had said this, a floral shower fell
there and the celestial kettle-drum began to play, and auspicious
breezes began to blow. And beholding those wonders, O Bharata, king
Nala, the represser of foes, cast away all his doubts in respect of
Damayanti. And then that lord of earth, remembering the king of
serpents, wore that pure garment and regained his native form. And
beholding her righteous lord in his own form, Bhima's daughter of
faultless limbs embraced him, and began to weep aloud. And king Nala
also embraced Bhima's daughter devoted to him, as before, and also his
children, and experienced great delight. And burying her face in his
bosom, the beauteous Damayanti of large eyes began to sigh heavily,
remembering her griefs. And overwhelmed with sorrow, that tiger among
men stood for some time, clasping the dust-covered Damayanti of sweet
smiles. And, O king, the queen-mother then, with a glad heart, told
Bhima all that had passed between Nala and Damayanti. And the mighty
monarch answered, "Let Nala pass this day in peace, to-morrow I shall
see him after his bath and prayers, with Damayanti by his side." And, O
king, they passed that night pleasantly, in relating to each other the
past incidents of their life in the forest. And with hearts filled with
joy, the princess of Vidarbha and Nala began to pass their days in the
palace of king Bhima, intent upon making each other happy. And it was in
the fourth year (after the loss of his kingdom) that Nala was re-united
with his wife, and all his desires gratified, once more experienced the
highest bliss. And Damayanti rejoiced exceedingly in having recovered
her lord even as fields of tender plants on receiving a shower. And
Bhima's daughter, thus recovering her lord, obtained her wish, and
blazed forth in beauty, her weariness gone, her anxieties dispelled and
herself swelling with joy, ever like a night that is lit by the bright
disc of the moon!'"


SECTION LXXVII

"Vrihadaswa said, 'Having passed that night, king Nala decked in
ornaments and with Damayanti by his side, presented himself in due time
before the king. And Nala saluted his father-in-law with becoming
humility and after him the fair Damayanti paid her respects to her
father. And the exalted Bhima, with great joy, received him as a son,
and honouring him duly along with his devoted wife, comforted them in
proper words. And duly accepting the homage rendered unto him, king Nala
offered his father-in-law his services as became him. And seeing Nala
arrived, the citizens were in great joy. And there arose in the city a
loud uproar of delight. And the citizens decorated the city with flags
and standards and garlands of flowers. And the streets were watered and
decked in floral wreaths and other ornaments. And at their gates
citizens piled flowers, and their temples and shrines were all adorned
with flowers. And Rituparna heard that Vahuka had already been united
with Damayanti. And the king was glad to hear of all this. And calling
unto him king Nala, he asked his forgiveness. And the intelligent Nala
also asked Rituparna's forgiveness, showing diverse reasons. And that
foremost of speakers versed in the truth, king Rituparna, after being
thus honoured by Nala, said, with a countenance expressive of wonder,
these words unto the ruler of the Nishadhas. "By good fortune it is that
regaining the company of thy own wife, thou hast obtained happiness. O
Naishadha, while dwelling in disguise at my house, I hope I did not
wrong thee in any way, O lord of the earth! If knowingly I have done
thee any wrong, it behoveth thee to forgive me." Hearing this, Nala
replied, "Thou hast not, O monarch, done me ever so little an injury.
And if thou hast, it hath not awakened my ire, for surely thou shouldst
be forgiven by me. Thou wert formerly my friend, and, O ruler of men,
thou art also related to me. Henceforth I shall find greater delight in
thee. O king, with all my desires gratified, I lived happily in thy
abode, in fact more happily there than in my own house. This thy
horse-lore is in my keeping. If thou wishest, O king, I will make it
over to thee." Saying this, Naishadha gave unto Rituparna that science
and the latter took it with the ordained rites. And, O monarch, the
royal son of Bhangasura, having obtained the mysteries of equestrian
science and having given unto the ruler of the Naishadhas the mysteries
of dice, went to his own city, employing another person for his
charioteer. And, O king, after Rituparna had gone, king Nala did not
stay long in the city of Kundina!'"


SECTION LXXVIII

"Vrihadaswa said, 'O son of Kunti, the ruler of the Nishadhas having
dwelt there for a month, set out from that city with Bhima's permission
and accompanied by only a few (followers) for the country of the
Nishadhas. With a single car white in hue, sixteen elephants, fifty
horses, and six hundred infantry, that illustrious king, causing the
earth itself to tremble, entered (the country of the Nishadhas) without
loss of a moment and swelling with rage. And the mighty son of Virasena,
approaching his brother Pushkara said unto him, "We will play again, for
I have earned vast wealth. Let Damayanti and all else that I have be my
stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin
again. This is my certain determination. Blessed be thou, let us stake
all we have along with our lives. Having won over and acquired another's
wealth or kingdom, it is a high duty, says the ordinance, to stake it
when the owner demands. Or, if thou dost not relish play with dice, let
the play with weapons begin. O king, let me or thyself have peace by a
single combat. That this ancestral kingdom should, under all
circumstances and by any means, be recovered, there is the authority of
sages for holding. And, O Pushkara, choose thou one of these two
things--gambling with dice or bending the bow in battle!" Thus addressed
by Nishadha, Pushkara, sure of his own success, laughingly answered that
monarch, saying, "O Naishadha, it is by good fortune that thou hast
earned wealth again to stake. It is by good fortune also that
Damayanti's ill-luck hath at last come to an end. And O king, it is by
good fortune that thou art still alive with thy wife, O thou of mighty
arms! It is evident that Damayanti, adorned with this wealth of thine
that I will win, will wait upon me like an Apsara in heaven upon Indra.
O Naishadha, I daily recollect thee and am even waiting for thee, since
I derive no pleasure from gambling with those that are not connected
with me by blood. Winning over to-day the beauteous Damayanti of
faultless features, I shall regard myself fortunate, indeed, since she
it is that hath ever dwelt in my heart." Hearing these words of that
incoherent braggart, Nala in anger desired to cut off his head with a
scimitar. With a smile, however, though his eyes were red in anger, king
Nala said, "Let us play. Why do you speak so now? Having vanquished me,
you can say anything you like." Then the play commenced between Pushkara
and Nala. And blessed be Nala who at a single throw won his wealth and
treasures back along with the life of his brother that also had been
staked. And the king, having won, smilingly said unto Pushkara, "This
whole kingdom without a thorn in its side is now undisturbedly mine.
And, O worst of kings, thou canst not now even look at the princess of
Vidarbha. With all thy family, thou art now, O fool, reduced to the
position of her slave. But my former defeat at thy hands was not due to
any act of thine. Thou knowest it not, O fool, that it was Kali who did
it all. I shall not, therefore, impute to thee the faults of others.
Live happily as thou choosest, I grant thee thy life. I also grant thee
thy portion (in the paternal kingdom) along with all necessaries. And, O
hero, without doubt, my affection towards thee is now the same as
before. My fraternal love also for thee will never know any diminution.
O Pushkara, thou art my brother, live thou for a hundred years!"

"'And Nala of unbaffled prowess, having comforted his brother thus gave
him permission to go to his own town, having embraced him repeatedly.
And Pushkara himself, thus comforted by the ruler of the Nishadhas
saluted that righteous king, and addressed him, O monarch, saying these
words with joined hands, "Let thy fame be immortal and live thou happily
for ten thousand years, thou who grantest me, O king, both life and
refuge." And entertained by the king, Pushkara dwelt there for a month
and then went to his own town accompanied by large force and many
obedient servants and his own kindred, his heart filled with joy. And
that bull among men all the while blazed forth in beauty of person like
a second Sun. And the blessed ruler of the Nishadhas, having established
Pushkara and made him wealthy and freed him from troubles, entered his
richly decorated palace. And the ruler of the Nishadhas, having entered
his palace, comforted the citizens. And all the citizens and the
subjects from the country horripilated in joy. And the people headed by
the officers of state said with joined hands, "O king, we are truly glad
to-day throughout the city and the country. We have obtained to-day our
ruler, like the gods their chief of a hundred sacrifice!"'"


SECTION LXXIX

"Vrihadaswa said, 'After the festivities had commenced in the city that
was full of joy and without anxiety of any kind, the king with a large
force brought Damayanti (from her father's home). And her father, too,
that slayer of hostile heroes, Bhima of terrible prowess and
immeasurable soul, sent his daughter, having honoured her duly. And upon
the arrival of the princess of Vidarbha accompanied by her son and
daughter, king Nala began to pass his days in joy like the chief of the
celestials in the gardens of Nandana. And the king of undying fame,
having regained his kingdom and becoming illustrious among monarchs of
the island of Jamvu, began once more to rule it. And he duly performed
numerous sacrifices with abundant gifts to Brahmanas. O great king, thou
also wilt with thy kindred and relatives, so blaze forth in effulgence
soon. For, O foremost of men, it was thus that subjugator of hostile
cities, king Nala, had fallen into distress along with his wife, in
consequence, O bull of Bharata race, of dice. And, O lord of the earth,
Nala suffered such dire woe all alone and recovered his prosperity,
whereas thou, O son of Pandu, with heart fixed on virtue, art sporting
in joy in this great forest, accompanied by thy brothers and Krishna.
When thou art also, O monarch, mixing daily with blessed Brahmanas
versed in the Vedas and their branches, thou hast little cause for
sorrow. This history, besides, of the Naga Karkotaka, of Damayanti, of
Nala and of that royal sage Rituparna, is destructive of evil. And, O
thou of unfading glory, this history, destructive of the influence of
Kali, is capable, O king, of comforting persons like thee when they
listen to it. And reflecting upon the uncertainty (of success) of human
exertion, it behoveth thee not to joy or grieve at prosperity or
adversity. Having listened to this history, be comforted, O king, and
yield not to grief. It behoveth thee not, O great king, to pine under
calamity. Indeed, men of self-possession, reflecting upon the caprice of
destiny and the fruitlessness of exertion, never suffer themselves to be
depressed. They that will repeatedly recite this noble history of Nala,
and that will hear it recited, will never be touched by adversity. He
that listeneth to this old and excellent history hath all his purposes
crowned with success and, without doubt, obtaineth fame, besides sons
and grandsons and animals, a high position among men, and health, and
joy. And, O king, the fear also that thou entertainest, _viz_., (_Some
one skilled in dice will summon me_), I will for once dispel. O thou of
invincible prowess, I know the science of dice in its entirety. I am
gratified with thee; take this lore, O son of Kunti, I will tell unto
thee.'"

Vaisampayana continued, "King Yudhishthira then, with a glad heart, said
unto Vrihadaswa, 'O illustrious one, I desire to learn the science of
dice from thee.' The Rishi then gave his dice-lore unto the high-souled
son of Pandu, and having given it unto him, that great ascetic went to
the sacred waters of Hayasirsha for a bath.

"And after Vrihadaswa had gone away, Yudhishthira of firm vows heard
from Brahmanas and ascetics that came to him from various directions and
from places of pilgrimage and mountains and forests that Arjuna of high
intelligence and capable of drawing the bow with his left hand, was
still engaged in the austerest of ascetic penances, living upon air
alone. And he heard that the mighty-armed Partha was engaged in such
fierce asceticism that none else before him had ever been engaged in
such penances. And Dhananjaya, the son of Pritha, engaged in ascetic
austerities with regulated vows and fixed mind and observing the vow of
perfect silence, was, he heard, like the blazing god of justice himself
in his embodied form. And, O king, (Yudhishthira) the son of Pandu
hearing that his dear brother Jaya, the son of Kunti, was engaged in
such asceticism in the great forest, began to grieve for him. And with a
heart burning in grief, the eldest son of Pandu, seeking consolation in
that mighty forest held converse with the Brahmanas possessed of various
knowledge who were living with him there."


SECTION LXXX

(Tirtha-yatra Parva)

Janamejaya said, "O holy one, after my great-grandfather Partha had gone
away from the woods of Kamyaka, what did the sons of Pandu do in the
absence of that hero capable of drawing the bow with his left hand? It
seemeth to me that mighty bowman and vanquisher of armies was their
refuge, as Vishnu of the celestials. How did my heroic grandsires pass
their time in the forest, deprived of the company of that hero, who
resembled Indra himself in prowess and never turned his back in battle?"

Vaisampayana said, "After Arjuna of unbaffled prowess had gone away from
Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief.
And the Pandavas with cheerless hearts very much resembled pearls
unstrung from a wreath, or birds shorn of their wings. And without that
hero of white steeds that forest looked like the _Chaitraratha_ woods
when deprived of the presence of Kuvera. And, O Janamejaya, those tigers
among men--the sons of Pandu--deprived of the company of Arjuna,
continued to live in Kamyaka in perfect cheerlessness. And, O chief of
the Bharata race, those mighty warriors endowed with great prowess slew
with pure arrows various kinds of sacrificial animals for the Brahmanas.
And those tigers among men and repressers of foes, daily slaying those
wild animals and sanctifying them properly, offered them unto the
Brahmanas. And it was thus, O king, that those bulls among men afflicted
with sorrow lived there with cheerless hearts after Dhananjaya's
departure. The princess of Panchala in particular, remembering her third
lord, addressed the anxious Yudhishthira and said, 'That Arjuna who with
two hands rivals the thousand-armed Arjuna (of old), alas, without that
foremost of the sons of Pandu, this forest doth not seem at all
beautiful in my eyes. Without him, whenever I cast my eyes, this earth
seems to be forlorn. Even this forest with its blossoming trees and so
full of wonders, without Arjuna seems not so delightful as before.
Without him who is like a mass of blue clouds (in hue), who hath the
prowess of an infuriated elephant, and whose eyes are like the leaves of
the lotus, this Kamyaka forest doth not seem beautiful to me.
Remembering that hero capable of drawing the bow with his left hand, and
the twang of whose bow sounds like the roar of thunder, I cannot feel
any happiness, O king!' And, O monarch, hearing her lament in this
strain, that slayer of hostile heroes, Bhimasena, addressed Draupadi in
these words, 'O blessed lady of slender waist, the agreeable words thou
utterest delight my heart like the quaffing of nectar. Without him whose
arms are long and symmetrical, and stout and like unto a couple of iron
maces and round and marked by the scars of the bow-strings and graced
with the bow and sword and other weapons and encircled with golden
bracelets and like unto a couple of five-headed snakes, without that
tiger among men the sky itself seemeth to be without the sun. Without
that mighty-armed one relying upon whom the Panchalas and the Kauravas
fear not the sternly-exerting ranks of the celestials themselves,
without that illustrious hero relying upon whose arms we all regard our
foes as already vanquished and the earth itself as already conquered,
without that Phalguna I cannot obtain any peace in the woods of Kamyaka.
The different directions also, wherever I cast my eyes, appear to be
empty!'

"After Bhima had concluded, Nakula the son of Pandu, with voice choked
with tears, said, 'Without him whose extraordinary deeds on the field of
battle constitute the talk of even the gods, without that foremost of
warriors, what pleasure can we have in the woods? Without him who having
gone towards the north had vanquished mighty Gandharva chiefs by
hundreds, and who having obtained numberless handsome horses of the
Tittiri and Kalmasha species all endowed with the speed of the wind,
presented them from affection unto his brother the king, on the occasion
of the great Rajasuya sacrifice, without that dear and illustrious one,
without that terrible warrior born after Bhima, without that hero equal
unto a god I do not desire to live in the Kamyaka woods any longer.'

"After Nakula's lamentations, Sahadeva said, 'He who having vanquished
mighty warriors in battle won wealth and virgins and brought them unto
the king on the occasion of the great _Rajasuya_ sacrifice, that hero of
immeasurable splendour who having vanquished single-handed the assembled
Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he,
who having invaded the dominion of the illustrious Drupada gave, O
Bharata, unto the preceptor Drona his tuition fee--beholding, O king,
that Jishnu's bed of grass empty in our asylum, my heart refuses
consolation. A migration from this forest is what, O represser of foes,
I would prefer for without that hero this forest cannot be delightful.'"


SECTION LXXXI

Vaisampayana said, "Hearing these words of his brothers as also of
Krishna, all of whom were anxious on account of Dhananjaya, king
Yudhishthira, the just, became melancholy. And at that time he saw
(before him) the celestial Rishi Narada blazing with _Brahmi_ beauty and
like unto a fire flaming up in consequence of sacrificial libation. And
beholding him come, king Yudhishthira with his brothers stood up and
duly worshipped the illustrious one. And endued with blazing energy, the
handsome chief of the Kuru race, surrounded by his brothers, shone like
the god of a hundred sacrifices encircled by the celestials. And
Yajnaseni in obedience to the dictates of morality adhered to her lords,
the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to
the peak of Meru. And the illustrious Rishi Narada, accepting that
worship, comforted the son of Dharma in proper terms. And, O sinless
one, addressing the high-souled king Yudhishthira, the just, the Rishi
said, 'Tell me, O foremost of virtuous men, what it is that thou seekest
and what I can do for thee.' At this, the royal son of Dharma bowing
with his brothers unto Narada, who was the revered of the celestials,
told him with joined hands, 'O thou that art highly blessed and
worshipped by all the worlds when thou art gratified with me, I regard
all my wishes in consequence of thy grace, as already fulfilled, O thou
of excellent vows! If, O sinless one, I with my brothers deserve thy
favour, it behoveth thee, O best of Munis, to dispel the doubt that is
in my mind. It behoveth thee to tell me in detail what merit is his that
goeth round the worlds, desirous of beholding the sacred waters and
shrines that are on it.'

"Narada said, 'Listen, O king, with attention, to what the intelligent
Bhishma had heard before from Pulastya! Once, O blessed one, that
foremost of virtuous men, Bhishma, while in the observance of the
_Pitrya_ vow, lived, O king, in the company of Munis in a delightful and
sacred region, near the source of the Ganga, that is resorted to by the
celestial Rishis and Gandharvas and the celestials themselves. And while
living there, the resplendent one gratified with his oblations the
_Pitris_, the gods and the Rishis, according to the rites inculcated in
the scriptures. And once on a time while the illustrious one was engaged
in his silent recitations, he beheld Pulastya--that best of Rishis, of
wonderful appearance. And beholding that austere ascetic blazing with
beauty, he was filled with great delight and exceeding wonder. And, O
Bharata, that foremost of virtuous men, Bhishma, then worshipped that
blessed Rishi according to the rites of the ordinance. And purifying
himself and with rapt attention, he approached that best of Brahmarshis,
with the _Arghya_ on his head. And uttering aloud his name, he said, "O
thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At
sight of thee, I am freed from all my sins." And saying this, that
foremost of virtuous men, Bhishma, restraining speeches stood, O
Yudhishthira, in silence and with joined hands. And beholding Bhishma
that foremost of the Kurus, reduced and emaciated by the observance of
vows and the study of the Vedas, the Muni became filled with joy.'"


SECTION LXXXII

"'Pulastya said, "O thou of excellent vows, I have been much gratified
with thy humility, thy self-control, and thy truth, thou blessed one
versed in morality! O sinless one, it is for this virtue of thine which
thou hast acquired from regard to thy ancestors, that I have been
gratified with thee and thou hast, O son, obtained a sight of my person.
O Bhishma, my eyes can penetrate into everything. Tell me what I may do
for thee. O sinless one, O thou foremost of the Kuru race, I will grant
thee whatever thou mayst ask me."

"'Bhishma said, "O highly blessed one, when thou who art worshipped by
the three worlds hast been gratified with me and when I have obtained a
sight of thy exalted self, I regard myself as already crowned with
success. But, O thou foremost of virtuous persons, if I have deserved
thy favour, I will tell thee my doubts and it behoveth thee to dispel
them. O holy one, I have some religious doubts in respect of _tirthas_.
Speak of those to me in detail, I desire to hear thee. O thou that
resemblest a celestial himself, what is his merit, O regenerate Rishi,
who goeth round the whole earth (visiting shrines). O tell me this with
certainty."

"'Pulastya said, "O son, listen with attention. I will tell thee of the
merit which attacheth to _tirthas_ and which constituteth the refuge of
the Rishis. He whose hands and feet and mind and knowledge and
asceticism and acts are under wholesome control, enjoyeth the fruits of
_tirthas_. He who has ceased to accept gifts, he that is contented, he
that is free from pride enjoys the fruits of _tirthas_. He that is
without sin, he that acts without purpose, he that eats light, he that
has his senses under control, he that is free from every sin, enjoys the
fruits of _tirthas_. O king, he that is free from anger, he that
adhereth to truth, he that is firm in vows, he that regardeth all
creatures as his own self, enjoyeth the fruits of _tirthas_. In the
Vedas the Rishis have declared in due order the sacrifices and also
their fruits here and hereafter truly. O lord of earth, those sacrifices
cannot be accomplished by him that is poor, for those sacrifices require
various materials and diverse things in large measures. These, therefore
can be performed by kings or sometimes by other men of prosperity and
wealth. O lord of men, that rite, however, which men without wealth,
without allies, singly, without wife and children, and destitute of
means, are capable of accomplishing and the merit of which is equal unto
the sacred fruits of sacrifices, I will now declare unto thee, thou best
of warriors! O thou best of the Bharata race, sojourns in _tirthas_
which are meritorious and which constitute one of the high mysteries of
the Rishis, are even superior to sacrifices. He is a poor man who having
gone to a _tirtha_ hath not fasted for three nights, who hath not given
away gold, and who hath not distributed kine. Indeed, one acquireth not,
by the performance of the _Agnishtoma_ and other sacrifices
distinguished by large gifts, that merit which one requireth by a
sojourn to a _tirtha_. In the world of men, there is that _tirtha_ of
the God of gods, celebrated over the three worlds by the name of
_Pushkara_. One that sojourneth there becometh equal unto that deity. O
high-souled son of the Kuru race, during the two twilights and mid-day
there is the presence of hundred thousand millions of _tirthas_ in
_Pushkara_. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts,
the Gandharvas, and the Apsaras are ever present, O exalted one, in
_Pushkara_. It was there, O king, that the gods, the Daityas and
_Brahmarshis_, having performed ascetic devotions there, obtained great
merit and finally attained to god-hood.

"'"Men of self-control, by even thinking mentally of Pushkara, are
cleansed from their sins, and regarded in heaven. O king, the
illustrious grand-sire having the lotus for his seat, had dwelt with
great pleasure in this _tirtha_. O blessed one, it was in Pushkara that
the gods with the Rishis having acquired of old great merit, finally
obtained the highest success. The person who, devoted to the worship of
the gods and the _Pitris_, batheth in this _tirtha_, obtaineth, it hath
been said by the wise, merit that is equal to ten times that of the
horse-sacrifice. Having gone to the Pushkara woods, he that feedeth even
one Brahmana, becometh happy here and hereafter, O Bhishma, for that
act. He that supporteth himself on vegetables and roots and fruits, may
with pious regard and without disrespect, give even such fare to a
Brahmana. And, O best of kings, the man of wisdom, even by such a gift,
will acquire the merit of a horse-sacrifice. Those illustrious persons
among Brahmanas or Kshatriyas or Vaisyas or Sudras that bathe in
Pushkara are freed from the obligation of rebirth. That man in special
who visits Pushkara on the full moon of the month of _Karttika_,
acquireth ever-lasting regions in the abode of Brahma. He that thinketh
with joined hands morning and evening, of the Pushkara, practically
batheth, O Bharata, in every _tirtha_. Whether a male or a female,
whatever sins one may commit since birth, are all destroyed as soon as
one batheth in Pushkara. As the slayer of Madhu is the foremost of all
the celestials, so is Pushkara, O king, the foremost of all _tirthas_. A
man by residing with purity and regulated vows for twelve years in
Pushkara, acquireth the merit of all the sacrifices, and goeth to the
abode of Brahma. The merit of one who performeth the _Agnihotra_ for
full one hundred years, is equal to that of him who resideth for the
single month of _Karttika_ in Pushkara. There are three white hillocks
and three springs known from the remotest times, we do not know why, by
the name of the Pushkara. It is difficult to go to Pushkara; it is
difficult to undergo ascetic austerities at Pushkara; it is difficult to
give away at Pushkara; and it is difficult to live at Pushkara.

"'"Having dwelt for twelve nights at Pushkara with regulated diet and
vows, and having walked round (the place), one must go to _Jamvu-marga_.
One that goeth to _Jamvu-marga_ which is resorted to by the celestials,
the Rishis, and the _Pitris_, acquireth the merit of the horse-sacrifice
and the fruition of all his wishes. The man that resideth there for five
nights, hath his soul cleansed from all sins. He never sinketh into
hell, but acquireth high success. Leaving Jamvu-marga one must go to
_Tandulikasrama_. He that goeth there never sinketh into hell but
ascendeth to the abode of Brahma. He that goeth to the lake of Agastya
and occupieth himself with the worship of the _Pitris_ and celestials,
fasting for three nights, acquireth, O king, the fruit of the
_Agnishtoma_. Going thither, he that liveth on vegetables or fruits
acquireth the status called _Kaumara_. One should next proceed to the
beautiful asylum of Kanwa, which is worshipped by the whole world. That
sacred wood characterised by holiness, existeth, O bull of the Bharata
race, from very remote times. As soon as one entereth it, he is freed
from all his sins. He who with regulated diet and vows worshippeth the
_Pitris_ and the gods there, obtaineth the fruit of a sacrifice that is
capable of bestowing the fruition of all one's desires. Having walked
round this asylum one must then go to the spot where Yayati fell (from
heaven). He that goeth thither, acquireth the merit of a
horse-sacrifice. One must then go to _Mahakala_ with regulated diet and
senses subdued. And having bathed in the _tirtha_ called _Koti_, one
obtaineth the merit of a horse-sacrifice. A virtuous man should next
proceed to the _tirtha_ of Sthanu, the husband of Uma, known over the
three worlds by the name of _Bhadravata_. That best of men who goeth to
_Bhadravata_, beholdeth Isana and obtaineth the fruit of a gift of a
thousand kine. And through the grace of Mahadeva, he acquireth the
status of _Ganapatya_ blessed with prosperity and peace and high grace.
Having arrived then at the _Narmada_, that river celebrated over the
three worlds, and given oblations of water to the _Pitris_ and the gods,
one acquireth the fruit of the horse-sacrifice. He that goeth into the
Southern ocean, practising the Brahmacharya mode of life, and with
senses subdued, acquireth the fruit of the _Agnishtoma_ sacrifice and
ascendeth to heaven. Having arrived at _Charmanwati_, with regulated
diet and senses subdued, one acquireth, at the command of Ramideva, the
merit of the _Agnishtoma_ sacrifice. One must then go, O virtuous chief
of warriors, to _Arauda_, the son of Himavat, where there was a hole
through the earth in days of yore. There is the asylum of Vasistha,
celebrated over the three worlds. Having resided for one night, one
obtaineth the merit of the gift of a thousand kine. He that, leading a
Brahmacharya mode of life batheth in the _tirtha_ called _Pinga_,
obtaineth, O tiger among kings, the merit of the gift of a hundred
_Kapila_ kine. One must next go, O king, to that excellent _tirtha_
called _Prabhasa_. There Hutasana is always present in his own person.
He, the friend of Pavana, O hero, is the mouth of all the gods. The man
that with subdued and sanctified soul batheth in that _tirtha_,
obtaineth merit greater than that of the _Agnishtoma_ or _Atimtra_
sacrifices. Proceeding next to the spot where the Saraswati mingleth
with the sea, one obtaineth the fruit of the gift of a thousand kine and
heaven also besides, O bull of the Bharata race, blazing forth for all
time like Agni himself. He that with subdued soul batheth in the
_tirtha_ of the king of waters, and giveth oblations of water unto the
_Pitris_ and the gods, living there for three nights, blazeth forth like
the Moon, and obtaineth also the fruit of the horse-sacrifice. One
should next proceed, O best of the Bharata, unto the _tirtha_ known by
the name of _Varadana_, where (the Rishi) Durvasa had given a boon unto
Vishnu. A man by bathing in Varadana obtaineth the fruit of the gift of
a thousand kine. One should next proceed with subdued senses and
regulated diet to _Dwaravati_, where by bathing in _Pindaraka_, one
obtaineth the fruit of the gift of gold in abundance. O blessed one, it
is wonderful to relate that in that _tirtha_, to this day, coins with
the mark of the lotus and lotuses also with the mark of the trident, are
seen, O represser of heroes! And O bull among men, the presence of
Mahadeva is there. Arriving then, O Bharata, at the spot where the
_Sindhu_ mingleth with the sea, one should with subdued soul bathe in
that _tirtha_ of Varuna. And bathing there and giving oblations of water
to the _Pitris_, the Rishis, and the gods one acquireth, O bull of the
Bharata race, the region of Varuna, and blazeth forth in effulgence of
his own. Men of wisdom say that, by worshipping the god known by the
name of _Shankukarneswara_, one acquireth ten times the merit of the
horse-sacrifice. O bull of the Bharata race, having walked round that
_tirtha_, one should, O thou foremost of the Kurus, go to that _tirtha_
celebrated over the three worlds and known by the name of _Drimi_. That
_tirtha_ cleanseth from every sin, and it is there that the gods
including Brahma worship Maheswara. Having bathed there and worshipped
Rudra surrounded by the other gods, one is freed from all sins since
birth. It was there, O best of men, that _Drimi_ was adored by all the
gods. Bathing there, O best of men, one obtaineth the fruit of the
horse-sacrifice. O thou of great intelligence, Vishnu the creator of the
universe, after slaying the Daityas and Danavas, went thither to purify
himself. O virtuous one, one should next proceed to _Vasudhara_ adored
by all. The moment one arrives at that _tirtha_, one acquireth the fruit
of the horse-sacrifice. And, O thou best of the Kurus, by bathing there
with subdued soul and rapt attention, and giving oblations of water unto
the gods and the _Pitris_ one ascendeth unto the region of Vishnu and is
adored there. In that _tirtha_, O bull of the Bharata race, there is a
sacred lake of the Vasus. By bathing there and drinking of its water,
one becometh regarded of the Vasus. There is a celebrated _tirtha_ of
the name of _Sindhuttama_, which destroyeth every sin. O best of men, by
bathing there, one acquireth the fruit of the gift of gold in abundance.
By arriving at _Bhadratunga_ with sanctified soul and purity of conduct,
one acquireth the region of Brahma and a high state of blessedness.
There is then the _tirtha_ of the _Kumarikas_ of Indra, that is much
resorted to by the _Siddhas_. O best of men, by bathing there, one
obtaineth the region of Indra. In _Kumarika_ there is another _tirtha_
called _Renuka_, which is also resorted to by the _Siddhas_. A Brahmana
by bathing there would become as bright as the Moon. Proceeding next to
the tirtha called the _Panchananda_, with subdued sense and regulated
diet, one obtaineth the fruit of the five sacrifices that have been
mentioned one after another in the scriptures. Then, O king, one should
go to the excellent region of Bhima. O best of the Bharatas by bathing
in the _tirtha_ there, that is called _Yoni_, a man (in his next birth)
becometh, O king, the son of a goddess, bearing ear-rings decked with
pearls, and obtaineth also the merit of the gift of a hundred thousand
kine. Proceeding next to _Srikunda_, celebrated over the three worlds
and worshipping the grandsire, one obtaineth the fruit of the gift of a
thousand kine. O virtuous one, one should then go to the excellent
tirtha called _Vimala_, where to this day may be seen fishes of golden
and silver hues. By bathing there, one soon acquireth the region of
Vasava, and his soul being cleansed from every sin, he attaineth to a
high state of blessedness. Proceeding next to _Vitasta_ and giving
oblations of water unto the _Pitris_ and the gods, a man, O Bharata,
obtaineth the fruit of the _Vajapeya_ sacrifice. That sin-destroying
tirtha known by the name of _Vitasta_, is situate in the country of the
_Kasmiras_ and is the abode of the Naga Takshaka. Bathing there, a man
certainly obtaineth the fruit of the _Vajapeya_ sacrifice, and his soul
cleansed from every sin, he attaineth to a high state of blessedness.
One should next proceed to _Vadava_ celebrated over the three worlds.
Bathing there with due rites in the evening, one should offer rice
boiled in butter and milk, according to the best of his might, unto the
deity of seven flames. Men of wisdom say that a gift made here in honour
of the _Pitris_, becometh inexhaustible. The Rishis, the _Pitris_, the
gods, the Gandharvas, several tribes of Apsaras, the Guhyakas, the
Kinnaras, the Yakshas, the _Siddhas_, the Vidhyadharas, the Rakshasas,
Daityas, Rudras, and Brahma himself, O king, having with subdued senses,
accepted a course of austerities for a thousand years in order to move
Vishnu to grace, cooked rice in milk and butter and gratified Kesava
with oblations, each offered with seven Riks. And, O king, the gratified
Kesava thereupon conferred on them the eight-fold attributes called
_Aiswarya_ and other objects that they desired. And having bestowed upon
them these, that god disappeared in their sight like lightning in the
clouds. And it is for this, O Bharata, that that _tirtha_ became known
by the name of _Saptacharu_, and if one offereth _Charu_ there to the
seven flamed deity, he obtaineth merit superior to that of the gift of a
hundred thousand kine, to that of a hundred Rajasuya sacrifices, as also
of a hundred horse-sacrifices. Leaving _Vadava_, O king, one should then
proceed to Raudrapada, and beholding Mahadeva there one obtaineth the
merit of the horse-sacrifice. Proceeding then, with subdued soul and
leading a Brahmacharya mode of life, to _Manirnat_, and residing there
for one night, one acquireth, O king, the merit of the _Agnishtoma_
sacrifice. One should then go, O king, to _Devika_ celebrated over the
whole world. It was there, O bull of Bharata race, that, as heard by us,
the Brahmanas first sprang into existence. There also is the region of
the holder of the trident--a region that is celebrated over the world.
Having bathed in _Devika_ and worshipped Maheswara by offering him, to
the best of one's might, rice boiled in milk and butter, a man
obtaineth, O bull of the Bharata race, the merit of a sacrifice that is
capable of filling every desire. There also is another _tirtha_ of Rudra
called _Kamakhya_, which is much resorted to by the gods. Bathing there,
a man speedily obtaineth success. By touching also the water of
_Yajana_, _Brahmavaluka_, and _Pushpamva_, one becometh free from sorrow
in after life. The learned have said that the sacred _tirtha_ of
_Devika_, the resort of the gods and the Rishis, is five _Yojanas_ in
length and half a _Yojana_ in breadth. One should then, in due order,
proceed, O king, to _Dirghasatra_. There the gods with Brahma at their
head, the _Siddhas_, and the greatest Rishis, with regulated vows and
the recitation and acceptance of the preliminary pledge, perform the
long-extending sacrifice. O king, by going only to _Dirghasatra_, O
represser of foes, one obtaineth merit that is superior, O Bharata, to
that of the Rajasuya or the horse-sacrifice. One should next proceed
with subdued senses and regulated diet to _Vinasana_, where _Saraswati_
disappearing on the breast of Meru, re-appeareth at _Chamasa_,
_Shivodbheda_ and _Nagadbheda_. Bathing in _Chamasadbheda_, one
obtaineth the merit of the _Agnishtoma_ sacrifice. Bathing in
_Shivodbheda_, one acquireth the merit of the gift of a thousand kine.
And bathing in _Nagodbheda_, one obtaineth the region of the Nagas. One
should proceed, next, to the inaccessible _tirtha_ of _Shasayana_, where
the cranes, O Bharata, disappearing in the form of _sasas_, re-appear
every year in the month of _Kavttika_, and bathe, O blessed chief of the
Bharata race, in the Sarasawati. Bathing there, O tiger among men, one
blazeth forth like the Moon, and obtaineth, O bull of the Bharata race,
the merit of the gift of a thousand kine. One should next proceed, O
thou of the Kuru race, to _Kumarakoti_, with subdued senses, and bathing
there, worship the gods and the _Puris_. By doing this, one obtaineth
the merit of the gift of ten thousand kine, and raiseth all his
ancestors to higher regions. One should next, O virtuous one, proceed
with subdued soul to _Rudrakoti_, where in olden days, O king, ten
millions of Munis had assembled. And, O king, filled with great joy at
the prospect of beholding Mahadeva, the Rishis assembled there, each
saying, '_I will first behold the god! I will first behold the god!_'
And, O king, in order to prevent disputes amongst those Rishis of
subdued souls, the Lord of _Yoga_, by the help of his _Yoga_ power,
multiplied himself into ten million forms, and stood before every one of
them. And every one of these Rishis said, '_I have seen him first!_' And
gratified, O king, with the deep devotion of those Munis of subdued
souls, Mahadeva granted them a boon, saying, '_From this day your
righteousness shall grow!_' And, O tiger among men, one that bathes,
with a pure mind, in _Rudrakoti_ obtaineth the merit of the
horse-sacrifice and delivereth his ancestors. One should next proceed, O
king, to that highly sacred and celebrated region where the Saraswati
mingles with the sea. Thither, O king, the gods with Brahma at their
head and Rishis with wealth of asceticism repair for adoring Kesava on
the fourteenth day of the lighted fortnight of the month of Chaitra.
Bathing there, O tiger among men, one obtaineth the merit of giving away
gold in abundance, and his soul being cleansed from every sin, he
ascendeth to the region of Brahma. It is there, O king, that the Rishis
have completed many a sacrifice. By a trip to that spot one obtaineth
the merit of the gifts of a thousand kine."'"


SECTION LXXXIII

"'Pulastya said, "One should next proceed, O king, to the adored
Kurukshetra at sight of which all creatures are freed from their sins.
He is freed from all sins who constantly sayeth, '_I will live in
Kurukshetra_.' The very dust of Kurukshetra, conveyed by the wind,
leadeth a sinful man to a blessed course (in after-life). They that
dwell in Kurukshetra which lieth to the south of the Saraswati and the
north of the Drishadwati, are said to dwell in heaven. O hero, one
should reside there, O thou foremost of warriors, for a month. There, O
lord of earth, the gods with Brahma at their head, the Rishis, the
Siddhas, the Charanas, the Gandharvas, the Apsaras, the Yakshas and the
Nagas, often repair, O Bharata, to the highly sacred Brahmakshetra. O
foremost of warriors, the sins of one that desireth to repair to
Kurukshetra even mentally are all destroyed, and he finally goeth into
the region of Brahma. O son of the Kuru race, by repairing to
Kurukshetra in a pious frame of mind, one obtaineth the fruit of the
Rajasuya and horse sacrifices. By saluting next the Yaksha called
Mankanaka, that mighty gate-keeper (of Kuvera), he obtaineth the fruit
of giving away a thousand kine. O virtuous king, one should next repair
to the excellent region of Vishnu, where Hari is always present. Bathing
there and bowing down unto Hari, the Creator of the three worlds, one
obtaineth the fruit of the horse-sacrifice and repaireth to the abode of
Vishnu. One should next repair to Pariplava, that _tirtha_ celebrated
over the three worlds, and (bathing there), O Bharata, one obtaineth
merit that is greater than that of the _Agnishtoma_ and the _Atiratra_
sacrifices. Repairing next to the _tirtha_ called Prithivi, one
obtaineth the fruit of the gift of a thousand kine. The pilgrim should
next, O king, proceed to Shalukini and bathing there in the Dasaswamedha
one obtaineth the merit of ten horse-sacrifices. Proceeding next to
_Sarpadevi_, that excellent _tirtha_ of the Nagas, one obtaineth the
merit of the _Agnishtoma_ sacrifice and attaineth to the region of the
Nagas. O virtuous one, one should next proceed to _Tarantuka_, the
gatekeeper, and residing there for one night one obtaineth the merit of
giving away a thousand kine. Proceeding next with subdued senses and
regulated diet to _Panchananda_ and bathing in the _tirtha_ there,
called _Koti_, one obtaineth the fruit of the horse-sacrifice.
Proceeding then to the _tirtha_ of the twin _Aswins_ one obtaineth
personal beauty. O virtuous one, one should next proceed to the
excellent _tirtha_ called _Varaha_, where Vishnu formerly stood in the
form of a boar. Bathing there one obtaineth, O foremost of men, the
merit of the horse-sacrifice. One should next, O king, repair to the
_tirtha_ called _Sama_ in Jayanti. Bathing there one obtaineth the merit
of Rajasuya sacrifice. By bathing in _Ekahansa_, a man obtaineth the
merit of giving away a thousand kine. O king, a pilgrim repairing to
_Kritasaucha_ obtaineth the lotus-eyed deity (Vishnu) and perfect purity
of soul. One should next proceed to _Munjavata_, that spot sacred to the
illustrious _Sthanu_. Residing there without food for one night, one
obtaineth the status called _Ganapatya_. There, O king, is the
celebrated _tirtha_ called _Yakshini_. O king, repairing to that
_tirtha_ and bathing there, one obtaineth fruition of all his desires. O
bull of the Bharata race, that _tirtha_ is regarded as the gate of
_Kurukshetra_. The pilgrim should with concentrated soul, walk round it.
Equal unto the Pushkaras, it was created by the high-souled Rama, the
son of Jamadagni. Bathing there and worshipping the _Pitris_ and the
gods, one obtaineth, O king, the merit of the horse-sacrifice and
becometh successful in everything. The pilgrim should next repair with
concentrated soul to the _Rama-hrada_. There, O king, the heroic Rama of
resplendent energy, exterminating the Kshatriyas by his might, dug five
lakes and filled them, O tiger among men, with the blood of his victims,
as heard by us. And having filled those lakes with Kshatriya blood, Rama
offered oblations of blood to his sires and grandsires. Gratified (with
the oblations) those Rishis then addressed Rama and said, 'O Rama, O
Rama, O thou of great good fortune, we have been gratified with thee, O
thou of the Bhrigu race, for this thy regard for the Pitris, and thy
prowess, O exalted one! Blessed be thou and ask thou the boon thou
choosest. What is that thou desirest, O thou of great splendour!' Thus
addressed (by them), Rama, that foremost of smiters, said with joined
hands these words unto the _Pitris_, stationed in the firmament, 'If ye
have been gratified with me, if I have deserved your favour, I desire
this favour of the Pitris, _viz_., that I may have pleasure again in
ascetic austerities. Let me also, through your power, be freed from the
sin I have committed by exterminating, from wrath, the Kshatriya race.
Let also my lakes become _tirthas_ celebrated over the world.' The
Pitris, hearing these blessed words of Rama, were highly gratified, and
filled with joy they answered him saying, 'Let thy asceticism increase
in consequence of thy regard for the Pitris. Thou hast exterminated the
Kshatriyas from wrath. Freed art thou already from that sin, for they
have perished as a consequence of their own misdeeds. Without doubt,
these lakes of thine will become _tirthas_. And if one, bathing in these
lakes, offereth oblations of the water thereof to the _Pitris_, the
latter gratified with him will grant him desire, difficult of fulfilment
in the world as also eternal heaven.' O king, having granted him these
boons, the Pitris joyfully saluted Rama of the Bhrigu race and
disappeared there and then. It was thus that the lakes of the
illustrious Rama of the Bhrigu race became sacred. Leading a
Brahmacharya mode of life and observing sacred vows, one should bathe in
the lakes of Rama. Bathing therein and worshipping Rama, one obtaineth,
O king, the merit of gift of gold in abundance. Proceeding next, O son
of the Kuru race, to _Vansamulaka_, a pilgrim by bathing there, raiseth,
O king, his own race. O best of the Bharatas, arriving next at the
_tirtha_ called _Kayasodhana_, and bathing there, one purifieth, without
doubt, his body, and proceeded with purified body to the blessed region
of unrivalled excellence. One should next repair, O virtuous one, to
that _tirtha_, celebrated over the three worlds, called _Lokoddara_,
where formerly Vishnu of great prowess had created the worlds. Arriving
at that _tirtha_ which is adored by the three worlds one earneth, O
king, by bathing there, numerous worlds for himself. Repairing next with
subdued soul to the _tirtha_ called _Sree_, one acquires, by bathing
there and worshipping the Pitris and the gods, high prosperity. Leading
a Brahmacharya mode of life and with concentrated soul, one should
proceed next to the _tirtha_ called _Kapila_. Bathing there and
worshipping one's own Pitris and the gods, a man earneth the fruit of
the gift of a thousand Kapila kine. Repairing next to the _tirtha_
called _Surya_ and bathing there with subdued soul and worshipping the
Pitris and the gods, fasting all the while, one obtaineth the fruit of
the _Agnishtoma_ sacrifice and goeth (finally) to the region of the Sun.
The pilgrim by proceeding next to Gobhavana and bathing there obtaineth
the merit of the gift of a thousand kine. O son of the Kuru race, a
pilgrim by repairing then to the _tirtha_ called _Shankhini_ and bathing
in the _Devi-tirtha_ that is there, obtaineth high prowess. O king, one
should then proceed to the _tirtha_ called _Tarandaka_ situated in the
Saraswati and belonging to the illustrious chief of the Yakshas who is
one of the gate-keepers (of Kuvera). O king, bathing there one obtaineth
the fruit of the _Agnishtoma_ sacrifice. O virtuous king, one should
next repair to the _tirtha_ called _Brahmavarta_. Bathing in
_Brahmavarta_, one ascendeth to the abode of Brahma. O king, one should
then repair to the excellent _tirtha_ called _Sutirtha_. There the
Pitris are ever present along with the gods. One should bathe there and
worship the Pitris and the gods. By so doing, one obtaineth the merit of
the horse-sacrifice and goeth (finally) into the region of the Pitris.
It is for this, O virtuous one, that _Sutirtha_ situate in _Amvumati_ is
regarded as so excellent. And, O thou best of the Bharata race, having
bathed in the _tirtha_ of _Kasiswara_, one becometh freed from all
diseases and is adored in the abode of Brahma. There in that _tirtha_,
is another called _Matri_. One that bathes in _Matri tirtha_ hath a
large progeny and obtaineth, O king, great prosperity. One should next
proceed with subdued sense and regulated diet to the _tirtha_ called
_Shitavana_. And, O great king, it hath been seen that one merit of that
_tirtha_ which rarely belongs to any other, is that one only going
thither obtaineth holiness. By casting off his hair in that _tirtha_ one
acquireth, O Bharata, great sanctity. There, in that _tirtha_, is
another called _Shwavillomapaha_, where, O tiger among men, and chief of
the Bharata race, learned Brahmanas that go to _tirthas_ obtain great
satisfaction by a dip into its waters. Good Brahmanas, O king, by
casting off their hair in that _tirtha_ acquire holiness by _Pranayama_
and finally attain to a high state. There, O king, in that _tirtha_ is
also another called _Dasaswamedhika_. Bathing there, O tiger among men,
one attains to a high state. One should next proceed, O king, to the
celebrated _tirtha_ called _Manusha_ where, O king, a number of black
antelopes afflicted by the hunter's arrows, plunging into its waters,
were transformed into human beings. Bathing in that _tirtha_, leading a
_Brahmacharya_ mode of life and with concentrated soul, a man becomes
freed from all his sins and is adored in heaven. Distant by a _krosa_, O
king, to the east of _Manusha_ there is a river celebrated by the name
of _Apaga_ that is resorted to by the _Siddhas_. The man that offereth
there the _syamaka_ grain in honour of the gods and the Pitris acquireth
great religious merit. And if one Brahmana is fed there, it becomes
equivalent to feeding ten millions of Brahmanas. Having bathed in that
_tirtha_ and worshipped the gods and the Pitris and resided there for
one night, a man obtaineth the merit of the _Agnishtoma_ sacrifice. One
should then repair, O king, to that excellent region of Brahma which, O
Bharata, is known on earth by the name of _Brahmodumvara_. Bathing in
the tank of the seven Rishis that is there, O bull among men, with pure
mind and subdued soul, as also in the _tirtha_ called _Kedara_ of the
high-souled _Kapila_, and beholding Brahma who is there, one's soul
being purified from all sins, one goeth to the abode of Brahma.
Proceeding next to the inaccessible _tirtha_ called _Kedara of Kapila_,
and burning one's sins there by ascetic penances, one acquireth the
power of disappearance at will. One should next proceed, O king, to the
celebrated _tirtha_ called _Saraka_, and beholding Mahadeva there on the
fourteenth day of the dark fortnight, one obtaineth all his wishes and
goeth also into heaven. O son of the Kuru race, in _Saraka_ and
_Rudrakoti_ as also in the well and the lakes that are there, thirty
millions of _tirthas_ are present. There in that _tirtha_, O chief of
the Bharatas, is another called _Ilaspada_. Bathing there and
worshipping the gods and the Pitris, one never sinketh into hell but
obtaineth the fruit of the _Vajapeya_ sacrifice. Repairing next to
_Kindana_ and _Kinjapya_, one acquireth, O Bharata, the merit of giving
away in measureless abundance and the infinite recitation of prayers.
Repairing next to the _tirtha_ called _Kalasi_ and bathing there
devoutly and with the senses under control, a man obtaineth the fruit of
the _Agnishtoma_ sacrifice. To the east of _Saraka_, O chief of the
Kurus, there is an auspicious _tirtha_ known by the name of _Anajanma_,
of the high-souled Narada. He that bathes there, O Bharata, obtaineth,
after death, at the command of Narada various unrivalled regions. One
should next proceed, on the tenth day of the lighted fortnight, to the
_tirtha_ called _Pundarika_. Bathing there, O king, one obtaineth the
merit of the _Pundarika_ sacrifice. One should next proceed to the
_tirtha_ called _Tripishtapa_ that is known over the three worlds. There
in that _tirtha_ is the sacred and sin-destroying river called
_Vaitarani_. Bathing there and adoring the god known by the mark of the
bull and holding the trident in his hand, one's soul being purified from
every sin one attaineth to the highest state. One should next proceed, O
king, to the excellent _tirtha_ called _Phalakivana_. There in that
_tirtha_ the gods, O monarch, having been present, performed their
ascetic austerities extending for many thousand years. One should then
proceed to the _Dhrishadwati_. Bathing there and worshipping the gods,
one obtaineth, O Bharata, merit that is superior to that of both the
_Agnishtoma_ and the _Atiratra_ sacrifices. O chief of the Bharatas,
bathing in that _tirtha_ called _Sarvadeva_, a man obtaineth, O king,
the merit of giving away a thousand kine. Bathing next in the _tirtha_
called _Panikhata_ and worshipping all the gods, a man obtaineth merit
that is superior to that of both the _Agnishtoma_ and the _Atiratra_
sacrifices, besides acquiring that of the _Rajasuya_ sacrifice and
finally going into the region of the Rishis. One should next proceed, O
virtuous one, to that excellent _tirtha_ called _Misraka_. There, O
tiger among kings, it hath been heard by us that the high-souled Vyasa,
for the sake of the Brahmanas, hath mixed all the _tirthas_. He,
therefore, that bathes in _Misraka_ really bathes in all the _tirtha_.
One should next proceed with subdued senses and regulated diet, to the
_tirtha_ called _Vyasavana_. Bathing in the _tirtha_ called _Manojava_
that is there, one obtaineth the merit of the gift of a thousand kine.
Proceeding next to the _Devi tirtha_ that is in _Madhuvati_, one that
bathes there and worships the gods and the Pitris obtains at the command
of the Goddess the merit of the gift of a thousand kine. Proceeding with
regulated diet, he that bathes in the confluence of the _Kausiki_ and
the _Drishadwati_, becometh free from all his sins. One should next
proceed to _Vyasasthali_ where Vyasa of great intelligence, burning with
grief for his son had resolved to cast off his body but was cheered
again by the gods. Proceeding to that spot of Vyasa, one obtaineth the
merit of a thousand kine. O son of the Kuru race, proceeding next to the
well called _Kindatta_, he that throweth into it a measure of sesame, is
freed from all his debts and obtaineth his success. Bathing in the
_tirtha_ called _Vedi_, one obtaineth the merit of the gift of a
thousand kine. There are two other celebrated tirthas called _Ahas_ and
_Sudina_. Bathing there, O tiger among men, one goeth to the region of
the Sun. One should next proceed to the _tirtha_ called _Mrigadhuma_
that is celebrated throughout the three worlds. One should bathe there,
O king, in Ganga. Bathing there and worshipping Mahadeva, one obtaineth
the merit of the horse-sacrifice. Bathing next in the _Devi tirtha_ one
obtaineth the merit of the gift of a thousand kine. One should then
proceed to _Vamanaka_ celebrated over the three worlds. Bathing there in
_Vishnupada_ and worshipping Vamana one's soul being purified from every
sin, one goeth to the abode of Vishnu. Bathing next in Kulampuna, one
sanctifieth his own race. Proceeding then to the _Pavana-hrada_, that
excellent _tirtha_ of the _Marutas_, and bathing there, O king and tiger
among men, one becometh adored in the region of the Wind-god. Bathing in
the _Amara-hrada_ and worshipping with devotion the chief of the
celestials, one becometh adored in heaven and courseth, seated on an
excellent car, in the company of the immortals. O best of great men,
bathing next with due rites in the _tirtha_ called _Salisurya_, of
_Salihotra_, one obtaineth the merit of the gift of a thousand kine. O
best of the Bharatas, there is a tirtha called _Sreekunja_ in the
Saraswati. Bathing there, O best of men, one obtaineth the merit of the
_Agnishtoma_ sacrifice. O son of the Kuru race, one should next repair
to _Naimishakunja_. O king, the Rishis engaged in ascetic austerities in
the woods of _Naimisha_ had, in days of old, taking the vow of
pilgrimage, gone to Kurukshetra. There, on the banks of the Saraswati, O
chief of the Bharatas, a grove was made, which might serve for a resting
spot for themselves, and which was highly gratifying to them. Bathing in
the _Saraswati_ there, one obtaineth the merit of the _Agnishtoma_
sacrifice. One should next proceed, O virtuous one, to the excellent
_tirtha_ called _Kanya_. Bathing there one obtaineth the merit of the
gift of a thousand kine. One should next proceed to the excellent
_tirtha_ of _Brahma_. Bathing there, a person, of the (three) inferior
orders, obtaineth the status of a Brahmana, and if one be a Brahmana,
his soul being purified from every sin, he attaineth to the highest
state. One should then, O best of men, proceed to the excellent _tirtha_
called _Soma_. Bathing there, O king, one obtaineth the region of
_Soma_. One should next proceed, O king, to the _tirtha_ called
_Saptasaraswata_, where the celebrated Rishi, Mankanaka, had obtained
ascetic success. O king, it hath been heard by us that in days of old
Mankanaka having cut his hand with the pointed blade of the Kusa grass,
there flowed from his wound vegetable juice (instead of blood). And
beholding vegetable juice flow from his wound, the Rishi began to dance
with wonder-expanded eyes. And as the Rishi danced, all the mobile and
immobile creatures also, overwhelmed with his prowess, began to dance
with him. Then, O king, the gods with Brahma at their head and Rishis
endued with the wealth of asceticism moved by the act of Mankanaka,
represented the matter to Mahadeva, saying, 'It behoveth thee, O god, to
act in such a way that this Rishi may not dance.' Thus addressed,
Mahadeva, with heart filled with joy, approached the dancing Rishi, and
moved by the desire of doing good to the gods, said, 'O great Rishi, O
virtuous one, why dost thou dance? O bull among Munis, what can be the
reason of this thy present joy?' The Rishi answered, 'O best of
Brahmanas, I am an ascetic that tread the path of virtue. Dost thou not
behold, O Brahmana, that vegetable juice floweth from the wound in my
hand? Filled with great joy at sight of this, I am dancing.' Addressing
the Rishi blinded by emotion, the god laughingly said, 'O Brahmana, I do
not wonder at this. Behold me.' Having said this, O best of men,
Mahadeva, O sinless king, pressed his thumb by the tip of his own
finger. And, lo, from the wound thus inflicted, there came out ashes
white as snow. And beholding this, O king, that Muni became ashamed and
fell at the feet of the god. And believing that there was nothing better
and greater than the god Rudra, he began to adore him in these words: 'O
holder of the trident, thou art the refuge of the celestials and the
Asuras, of, indeed, the universe. By thee have been created the three
worlds with their mobile and immobile beings. It is thou again that
swallowest everything at the end of the Yuga. Thou art incapable of
being known by the gods themselves, far less by me. O sinless one, the
gods with Brahma at their head are all displayed in thee. Thou art all,
the Creator himself and the Ordainer of the worlds. It is by thy grace
that all the gods sport without anxiety or fear.' And adoring Mahadeva
thus the Rishi also said, 'O god of gods, grant me thy grace, so that my
asceticism may not diminish.' Then that god of cheerful soul answered
the regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase
a thousandfold through my grace. And, O great Muni, I shall dwell with
thee in this thy asylum. Bathing in _Saptasaraswata_, they that will
worship me, shall be able to attain everything here and hereafter. And,
without doubt, they shall all attain to the _Saraswata_ region in the
end.' Having said this, Mahadeva disappeared then and there. After
visiting _Saraswata_, one should proceed to _Ausanasa_ celebrated over
the three worlds. There, O Bharata, the gods with Brahma at their head,
and Rishis endued with wealth of asceticism, and the illustrious
Kartikeya, were ever present during two twilights and the mid-day,
impelled by the desire of doing good to Bhargava. There in that _tirtha_
is another called _Kapalamochana_, which cleanseth from every sin. O
tiger among men, bathing there one is cleansed from every sin. One
should then proceed to the _tirtha_ called _Agni_. Bathing there, O bull
among men, one obtaineth the regions of _agni_ and raiseth his own race
(from lower regions). There in that _tirtha_ is another, O chief of the
Bharatas, that belongeth to Viswamitra. Bathing there, O best of men,
one obtaineth the status of a Brahmana. Proceeding next to Brahmayoni in
purity of body and with subdued soul, one obtaineth, O tiger among men,
by bathing there, the abode of Brahma, and sanctifieth, without doubt,
his own race to the seventh generation up and down. One should next
proceed, O king, to the _tirtha_ celebrated over the three worlds, which
is called _Prithudaka_, belonging to Kartikeya. One should bathe there
and occupy oneself in the worship of the Pitris and the gods. Whatever
evil hath been committed, knowingly or unknowingly, by man or woman,
impelled by human motives, is all destroyed, O Bharata, by a bath in
that _tirtha_. Bathing there one obtaineth, too, the merit of the
horse-sacrifice and heaven also. The learned have said that
_Kurukshetra_ is holy; that holier than _Kurukshetra_ is the
_Saraswati_; that holier than the Saraswati are all the _tirthas_
together, and that holier than all the _tirthas_ together is
_Prithudaka_. He that engaged in the recitation of prayers casteth off
his body at Prithudaka, which is the best of all _tirthas_, becometh an
immortal. It hath been sung by Sanatkumara and by the high-souled Vyasa,
and it is in the Vedas also, that one should, O king, go to Prithudaka,
with subdued soul. O son of Kuru race, there is no _tirtha_ which is
superior to Prithudaka. Without doubt, that _tirtha_ is purifying, holy
and sin-destroying. O best of men, it hath been said by learned persons
that men, however sinful, by bathing in Prithudaka, go to heaven. O best
of the Bharatas, there in that _tirtha_ is another called _Madhusrava_.
Bathing there, O king, one obtaineth the merit of giving away a thousand
kine. One should then proceed, O king, to that celebrated and sacred
_tirtha_ where the Saraswati uniteth with the Aruna. One that batheth
there, having fasted for three nights, is cleansed of even the sin of
slaying a Brahmana, and obtaineth also merit that is superior to that of
either the _Agnishtoma_ or _Atiratra_ sacrifice, and rescueth his race
to the seventh generation up and down. There in that _tirtha_ is
another, O perpetuator of the Kuru race, that is called Ardhakila. From
compassion for the Brahmanas, that _tirtha_ was made by Darbhi in days
of old. Without doubt, by vows, by investiture of the sacred, by fasts,
by rites and by _Mantras_, one becometh a Brahmana. O bull among men, it
hath been seen, however, by learned persons of old that even one
destitute of rites and _Mantras_, by only bathing in that _tirtha_
becometh learned and endued with the merit of vows. Darbhi had also
brought hither the four oceans. O best of men, one that batheth here,
never meeteth with distress hereafter and obtaineth also the merit of
giving away four thousand kine. One should next repair, O virtuous one,
to the _tirtha_ called _Satasahasraka_. Near to this is another called
_Sahasraka_. Both are celebrated, and one that batheth in them,
obtaineth the merit of giving away a thousand kine. Fasts and gifts
there multiply a thousandfold. One should next proceed, O king, to the
excellent _tirtha_ called _Renuka_. One should bathe there and worship
the _Pitris_ and the gods. By this, cleansed from every sin, he
obtaineth the merit of the _Agnishtoma_ sacrifice. Bathing next in the
_tirtha_ called _Vimochana_ with passions and senses under control, one
is cleansed from all the sins generated by the acceptance of gifts. With
senses under control and practising the Brahmacharya mode of life, one
should next repair to the woods of Panchavati. By a sojourn thither, one
earneth much virtue and becometh adored in the regions of the virtuous.
One should next go to the _tirtha_ of _Varuna_ called _Taijasa_, blazing
in effulgence of its own. There in that _tirtha_ is the lord of Yoga,
Sthanu himself, having for his vehicle the bull. He that sojourneth
there, obtaineth success by worshipping the god of gods. It was there
that the gods with Brahma at their head and Rishis endued with wealth of
asceticism, installed Guha as the generalissimo of the celestials. To
the east of that _tirtha_ is another, O perpetuator of Kuru race, that
is called Kuru _tirtha_. With senses under control and leading a
Brahmacharya mode of life, he that bathes in _Kuru-tirtha_, becometh
cleansed of all his sins and obtaineth the region of Brahma. With
subdued senses and regulated diet one should next proceed to
_Svargadwara_. Sojourning thither, one obtaineth the merit of the
_Agnishtoma_ sacrifice and goeth to the abode of Brahma. The pilgrim
should then, O king, proceed to the _tirtha_ called _Anaraka_. Bathing
there, O king, one never meeteth with distress hereafter. There, O king,
Brahma himself with the other gods having Narayana at their head, is
ever present, O tiger among men! And, O royal son of the Kuru race, the
wife also of Rudra is present there. Beholding the goddess, one never
meeteth with distress hereafter. There in that _tirtha_ O king, is also
(an image of) _Visweswara_, the lord of Uma. Beholding the god of gods
there, one is cleansed of all his sins. Beholding also (the image of)
_Narayana_ from whose navel had sprung the lotus, one blazeth forth, O
royal represser of all foes, and goeth to the abode of Vishnu. O bull
among men, he that batheth in the _tirthas_ of all the gods, is exempted
from every sorrow and blazeth forth like the Moon. The pilgrim should
next proceed, O king, to _Swastipura_. By walking around that place, one
obtaineth the merit of giving away a thousand kine. Arriving next at the
_tirtha_ called _Pavana_, one should offer oblations to the _Pitris_ and
the gods. By this, he obtaineth, O Bharata, the merit of the
_Agnishtoma_ sacrifice. Near to that is _Ganga-hrada_, and another, O
Bharata, called _Kupa_. Thirty millions of _tirthas_, O king, are
present in that Kupa. Bathing there, O king, a person obtaineth heaven.
Bathing also in the _Ganga-hrada_ and adoring Maheswara, one obtaineth
the status of _Ganapatya_ and rescueth his own race. One should next
proceed to _Sthanuvata_, celebrated over the three worlds. Bathing
there, O king, one obtaineth heaven. One should then proceed to
_Vadanpachana_, the asylum of _Vasishtha_. Having fasted there for three
nights, one should eat jujubes. He that liveth on jujubes for twelve
years, and he that fasteth at the _tirtha_ for three nights, acquireth
merit that is eternal. Arriving then at _Indramarga_, O king, and
fasting there for a day and night the pilgrim becometh adored in the
abode of Indra. Arriving next at the _tirtha_ called _Ekaratra_, a
person that stayeth there for one night, with regulated vows and
refraining from untruth, becometh adored in the abode of Brahma. One
should next go, O king, to the asylum of _Aditya_--that illustrious god
who is a mass of effulgence. Bathing in that tirtha celebrated over
three worlds, and worshipping the god of light, one goeth to the region
of Aditya and rescueth his own race. The pilgrim then, O king, bathing
in the _tirtha_ of _Soma_, obtaineth, without doubt, the region of Soma.
One should next proceed, O virtuous one, to the most sacred _tirtha_ of
the illustrious _Dadhicha_, that sanctifying _tirtha_ which is
celebrated over the whole world. It was here that Angiras, that ocean of
ascetic austerities belonging to the Saraswata race, was born. Bathing
in that _tirtha_, one obtaineth the merit of the horse-sacrifice, and
without doubt, gaineth also residence in the region of Saraswati. With
subdued senses and leading a Brahmacharya mode of life, one should next
proceed to _Kanyasrama_. Residing there for three nights, O king, with
subdued senses and regulated diet, one obtaineth a hundred celestial
damsels and goeth also to the abode of Brahma. One should next, O
virtuous one, proceed to the _tirtha_ called _Sannihati_. Sojourning
thither the gods with Brahma at their head and Rishis endued with wealth
of asceticism earn much virtue. Bathing in the Saraswati during a solar
eclipse, one obtaineth the merit of a hundred horse-sacrifices, and any
sacrifice that one may perform there produceth merit that is eternal.
Whatever _tirthas_ exist on earth or in the firmament, all the rivers,
lakes, smaller lakes, springs, tanks, large and small, and spots sacred
to particular gods, without doubt, all come, O tiger among men, month
after month, and mingle with _Sannihati_, O king of men! And it is
because that all other _tirthas_ are united together here, that this
_tirtha_ is so called. Bathing there and drinking of its water, one
becometh adored in heaven. Listen now, O king, to the merit acquired by
that mortal who performeth a _Sraddha_ on the day of the new moon during
a solar eclipse. The person that performeth a _Sraddha_ there, after
having bathed in that _tirtha_, obtaineth the merit that one earneth by
properly celebrating a thousand horse-sacrifices. Whatever sins a man or
woman committeth, are, without doubt, all destroyed as soon as one
batheth in that _tirtha_. Bathing there one also ascendeth to the abode
of Brahma on the lotus-coloured car. Bathing next in _Koti-tirtha_,
after having worshipped the Yaksha doorkeeper, Machakruka, one obtaineth
the merit of giving away gold in abundance. Near to this, O best of the
Bharatas, is a _tirtha_ called _Ganga-hrada_. One should bathe there, O
virtuous one, with subdued soul and leading a Brahmacharya mode of life.
By this, one obtaineth merit that is greater than that of a Rajasuya and
horse-sacrifices. The _tirtha_ called _Naimisha_ is productive of good
on earth. _Pushkara_ is productive of good in the regions of the
firmament; _Kurukshetra_, however, is productive of good in respect of
all the three worlds. Even the dust of Kurukshetra, carried by the wind,
leadeth sinful men to a highly blessed state. They that reside in
Kurukshetra, which lieth to the north of the Drishadwati and the south
of the Saraswati, really reside in heaven. '_I will go to Kurukshetra,'
'I will dwell in Kurukshetra_,' he that uttereth those words even once,
becometh cleansed of all sins. The sacred _Kurukshetra_ which is
worshipped by Brahmarshis, is regarded as the sacrificial altar of the
celestials. Those mortals that dwell there, have nothing to grieve for
at any time. That which lieth between Tarantuka and Arantuka and the
lakes of Rama and Machakruka is Kurukshetra. It is also called
_Samantapanchaka_ and is said to be the northern sacrificial altar of
the Grandsire."'"


SECTION LXXXIV

"'Pulastya said, "Then, O great king, one should proceed to the
excellent _tirtha_ of _Dharma_, where the illustrious god of justice had
practised highly meritorious austerities. And it is for this that he
made the spot a sacred _tirtha_ and rendered it celebrated by his own
name. Bathing there, O king, a virtuous man with concentrated soul
certainly sanctifieth his family to the seventh generation. One should
then repair, O king, to the excellent _Jnanapavana_. Sojourning thither,
one obtaineth the merit of the _Agnishtoma_ sacrifice, and goeth to the
region of the Munis. Then, O monarch, a man should repair to the
_Saugandhika-vana_. There dwell the celestials with Brahma at their
head, Rishis endued with wealth of asceticism, the Siddhas, the
Charanas, the Gandharvas, the Kinnaras and the serpents. As soon as one
entereth these woods, he is cleansed of all his sins. Then, O king,
should one repair to the sacred goddess Saraswati, known there as the
goddess Plaksha, that best of streams and foremost of rivers. There
should one bathe in the water issuing from an ant-hill. (Bathing there
and) worshipping the Pitris and the gods, one obtaineth the merit of the
horse-sacrifice. There existeth a rare _tirtha_ called _Isanadhyushita_,
lying from the ant-hill at the distance of six throws of a heavy stick.
As seen in the Puranas, O tiger among men, bathing there a man obtaineth
the merit of giving away a thousand Kapila kine and of the
horse-sacrifice. Journeying next, O foremost of men, to _Sugandha_, and
_Satakumbha_ and _Pancha-yaksha_, a man becometh adored in heaven.
Repairing to another _tirtha_ there called _Trisulakhata_, one should
bathe and set himself to worship the Pitris and the gods. Doing so,
without doubt, one obtaineth, after death, the status of _Ganapatya_.
One should next proceed, O king, to the excellent spot of the Goddess
celebrated over the three worlds by the name of _Sakamvari_. There, for
the space of a thousand celestial years, she of excellent vows, month
after month, had subsisted upon herbs, O king of men! And attracted by
their reverence for the Goddess, many Rishis with wealth of asceticism,
came thither, O Bharata, and were entertained by her with herbs. And it
is for this that they bestowed on her the name of _Sakamvari_. O
Bharata, the man who arriveth at _Sakamvari_, with rapt attention and
leading a Brahmacharya mode of life and passeth three nights there in
purity and subsisting on herbs alone, obtaineth, at the will of the
goddess, the merit of him that liveth upon herbs for twelve years. Then
should one proceed to the _tirtha_ called _Suvarna_, famed through the
three worlds. There in days of old, Vishnu had paid his adorations to
Rudra, for his grace, and obtaineth also many boons difficult of
acquisition even by the gods. And, O Bharata, the gratified destroyer of
Tripura said, 'O Krishna, thou shalt, without doubt, be much beloved in
the world, and the foremost of everything in the universe.' Repairing
thither, O king, and worshipping the deity having the bull for his mark,
one obtaineth the merit of the horse-sacrifice as also the status of
_Ganapatya_. One should next proceed to the _tirtha_ of _Dhumavati_.
Fasting there for three nights, one obtaineth, without doubt, all the
wishes cherished by him. To the southern half of this spot of the
Goddess, there is, O king, a _tirtha_ called _Rathavarta_. One should, O
virtuous one, go up to that place, with devout heart, and having his
senses under control. By this, through the grace of Mahadeva, one
attaineth to an exalted state. After walking round the place, one
should, O bull of the Bharata race, proceed to the _tirtha_ named
_Dhara_, which, O thou of great wisdom, washeth off all sins. Bathing
there, O tiger among men, a man is freed from every sorrow. One should
then repair, O virtuous one, after bowing to the great mountain
(Himavat), to the source of the Ganges, which is, without doubt, like
the gate of heaven. There should one, with concentrated soul, bathe in
the _tirtha_ called _Koti_. By this, one obtaineth the merit of the
Pundarika sacrifice, and delivereth his race. Residing one night there,
one acquireth the merit of giving away a thousand kine. By offering
oblations of water duly to the gods and the Pitris, at _Saptaganga_,
_Triganga_ and _Sakravarta_, (which are all there), becometh adored in
the regions of the virtuous. Bathing next at _Kanakhala_, and fasting
there for three nights, a person reapeth the merit of the
horse-sacrifice and goeth to heaven. Then O lord of men, the pilgrim
should repair to _Kapilavata_. Fasting for one night there, he obtaineth
the merit of giving away a thousand kine. O king, there is a _tirtha_ of
the illustrious Kapila, king of the Nagas, that is celebrated, O thou
best of Kurus, over all the worlds. Bathing there at the _Nagatirtha_
one obtaineth, O king, the merit of giving away a thousand Kapila kine.
One should next repair to the excellent _tirtha_ of _Santanu_, called
_Lalitika_. Bathing there, O king, one never sinketh into distress
(hereafter). The man that bathes at the confluence of the Ganga and the
Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his
race. One should next, O king, go to _Sugandha_, celebrated over the
world. By this, cleansed of every sin, he becometh adored in the abode
of Brahma. Then, O lord of men, the pilgrim should repair to
_Rudravarta_. Bathing there, one ascendeth to heaven. Bathing at the
confluence of the Ganga and the Saraswati, a person obtaineth the merit
of the horse-sacrifice and also ascendeth to heaven. Proceeding next to
_Bhadrakarneswara_ and worshipping the gods duly, one, without sinking
into distress, becometh adored in heaven. Then, O lord of men, the
pilgrim should proceed to the _tirtha_ called _Kuvjamraka_. By this he
obtaineth the merit of giving away a thousand kine, and heaven also.
Then, O king, the pilgrim should go to the _Arundhativata_. Proceeding
thither with concentrated soul and practising the Brahmacharya vows, one
that batheth in _Samudraka_ and fasteth for three nights, obtaineth the
merit of the horse-sacrifice and of giving away a thousand kine, and
also rescueth his race. One should next proceed to _Brahmavarta_, with
concentrated soul and practising the Brahmacharya vows. By this, one
obtaineth the merit of the horse-sacrifice, and goeth to the region of
Soma. The man that proceedeth to the _Yamuna-prabhava_, (the source of
the Yamuna) and batheth there, obtaineth the merit of the
horse-sacrifice and is worshipped in heaven. Arriving at
_Darvisankramana_, that _tirtha_ which is worshipped of the three
worlds, a person obtaineth the merit of the horse-sacrifice and goeth to
heaven. Repairing next to _Sindhu-prabhava_ (the source of the Indus)
which is worshipped by Siddhas and Gandharvas, and staying there for
five nights, one obtaineth the merit of giving away gold in abundance.
Proceeding next to the inaccessible _tirtha_ called _Vedi_, one
obtaineth the merit of the horse-sacrifice and ascendeth to heaven.
Then, O Bharata, should one proceed to _Rishikulya_ and _Vasishtha_. By
visiting the latter, all orders attain to Brahmanhood. Repairing to
_Rishikulya_ and bathing there, and living a month upon herbs, and
worshipping the gods and Pitris, one is cleansed of all his sins, and
obtaineth the region of the Rishis. Proceeding next to _Bhrigutunga_ a
person acquireth the merit of the horse-sacrifice. Repairing then to
_Vipramoksha_, one is freed from every sin. Proceeding then to the
_tirtha_ of _Krittika_ and _Magha_, one, O Bharata, obtaineth the merit
superior to that of the _Agnishtoma_ and _Atiratha_ sacrifices. The man
who, repairing to the excellent _tirtha_ called _Vidya_, batheth there
in the evening, obtaineth proficiency in every kind of knowledge. One
should next reside for one night at _Mahasrama_ capable of destroying
every sin, taking a single meal. By this, one obtains many auspicious
regions, and delivers ten preceding and ten succeeding generations of
his race. Dwelling next for a month of Mahalaya, and fasting there for
three nights, one's soul is cleansed of all sins and one acquires the
merit of giving away gold in abundance. Proceeding next to _Vetasika_
worshipped by the Grandsire, one obtaineth the merit of the
horse-sacrifice and the state of Usanas. Going next to the _tirtha_
called _Sundarika_, worshipped by the Siddhas, one obtaineth personal
beauty as witnessed by the ancients. Proceeding next to Brahmani with
subdued senses and observing the Brahmacharya vow, a person ascendeth to
the region of Brahma on a lotus-hued car. One should repair next to the
sacred Naimisha, worshipped by the Siddhas. There dwelleth for aye
Brahma with the gods. By only purposing to go to Naimisha, half one's
sins are destroyed; by entering it, one is cleansed of all his sins. The
pilgrim of subdued senses should stay at Naimisha for a month; for, O
Bharata, all the _tirthas_ of the earth are at Naimisha. Bathing there,
with restrained senses and regulated fare, one obtains, O Bharata, the
merit of the cow-sacrifice, and also sanctifies, O best of the Bharatas,
his race for seven generations both upwards and downwards. He who
renounceth his life at Naimisha by fasting, enjoyeth happiness in the
heavenly regions. Even this is the opinion of the wise. O foremost of
kings, Naimisha is ever sacred and holy. Proceeding next to
_Gangod-bheda_ and fasting there for three nights, a man obtaineth the
merit of the _Vajapeya_ sacrifice, and becometh like unto Brahma
himself. Journeying to the Saraswati, one should offer oblations unto
the gods and the Pitris. By this, one certainly enjoyeth bliss in the
regions called Saraswata. Then should one wend to _Vahuda_, with subdued
soul and observing the Brahmacharya vow. Residing there for one night,
one becometh adored in heaven, and obtaineth also, O Kaurava, the merit
of the _Devasatra_ sacrifice. Then should one repair to the holy
_Kshiravati_, frequented by holier men. By worshipping the gods and the
Pitris there, one obtains the merit of the _Vajapeya sacrifice_.
Proceeding next to _Vimalasoka_, with subdued soul and observing the
Brahmacharya vow, and residing there for one night, one is adored in
heaven. One should next proceed to the excellent _Gopratra_ in the
Sarayu, whence Rama, O king, with all his attendants and animals,
renouncing his body, ascended to heaven in consequence of the efficacy
of the _tirtha_ alone. Bathing in that _tirtha_, O Bharata, one's soul,
through Rama's grace, and by virtue of his own deeds, being cleansed of
all sins, one becometh adored in heaven. O Bharata! Proceeding next, O
son of the Kuru race, to the _Rama-tirtha_ on the Gomati, and bathing
there, one obtaineth the merit of the horse-sacrifice, and sanctifieth
also his own race. There, O bull of the Bharata race, is another
_tirtha_ called _Satasahasrika_. Bathing there, with restrained senses
and regulated diet, a person reapeth, O bull of Bharata race, the merit
of giving away a thousand kine. Then should one, O king, go to the
unrivalled _tirtha_ called _Bhartristhana_. By this, a person obtaineth
the merit of the horse-sacrifice. Bathing next in the _tirtha_ called
_Koti_, and worshipping Kartikeya, a man reapeth, O king, the merit of
giving away a thousand kine, and acquireth great energy. Proceeding next
to _Varanasi_, and worshipping the god having the bull for his mark,
after a bath in the _Kapilahrada_, one obtaineth the merit of the
Rajasuya sacrifice. Repairing then, O perpetuator of the Kuru race, to
the _tirtha_ called _Avimukta_, and beholding there the god of gods, the
pilgrim, from such sight alone, is immediately cleansed of even the sin
of slaying a Brahmana. By renouncing one's life there, one obtaineth
deliverance. Arriving next, O king, at the rare _tirtha_ called
_Markandeya_ celebrated over the world and situated at the confluence of
the Ganges, a person obtaineth the merit of _Agnishtoma_ sacrifice, and
delivereth his race. Sojourning next to _Gaya_, with subdued senses and
observing the Brahmacharya vow, one obtaineth the merit of the
horse-sacrifice and also rescueth his race. There in that _tirtha_ is
the _Akshaya-vata_, celebrated over the three worlds. Whatever is
offered there to the Pitris is said to become inexhaustible. Bathing
there at the _Mahanadi_, and offering oblations to the gods and the
Pitris, a man acquireth eternal regions, and also rescueth his race.
Proceeding then to _Brahma-sara_ that is adorned by the woods of Dharma,
and passing one night there, a man attaineth to the region of Brahma. In
that lake, Brahma had raised a sacrificial pillar. By walking round this
pillar, a person acquireth the merit of the _Vajapeya_ sacrifice. One
should next, O mighty monarch, go to _Denuka_ celebrated over the world.
Staying there for one night and giving away sesame and kine, one's soul
being cleansed from every sin, one ascendeth, without doubt to the
region of Soma. There, O king, on the mountains, the cow called Kapila
used to range with her calf. There is little doubt of this, O Bharata,
the hoof-marks of that cow and her calf are seen there to this day. By
bathing in those hoof-prints, O foremost of monarchs, whatever sin a man
may have incurred is, O Bharata, washed away. Then should one go to
_Gridhravata_, the spot consecrated to the trident-bearing god.
Approaching the deity having the bull for his mark one should rub
himself with ashes. If a Brahmana, he obtains the merit of observing the
twelve year's vow and if belonging to any of the other orders, he is
freed from all his sins. One should next proceed to the _Udyanta_
mountains, resounding with melodious notes. There, O bull of the Bharata
race, is still seen the foot-print of Savitri. The Brahmana of rigid
vows, who sayeth his morning, noon and evening prayers there, obtaineth
the merit of performing that service for twelve years. There, O bull of
the Bharata race, is the famous _Yonidwara_. Repairing thither, a person
becometh exempted from the pain of rebirth. The person that stayeth at
Gaya during both the dark and lighted fortnights, certainly sanctifieth,
O king, his own race up and down to the seventh generation. One should
wish for many sons so that even one may go to Gaya, or celebrate the
horse-sacrifice, or offer a _nila_ bull. Then, O king, the pilgrim
should proceed to _Phalgu_. By this, he obtains the merit of
horse-sacrifice, and acquires great success. O king, one should repair
then, with subdued soul, to _Dharmaprishta_. There, O foremost of
warriors, dwelleth Dharma for aye. Drinking of the water of a well which
is there, and purifying one's self by a bath, he that offereth oblations
to the gods and the Pitris is cleansed of all his sins and ascendeth to
heaven. There in that _tirtha_ is the hermitage of the great Rishi
Matanga of soul under complete control. By entering that beautiful
asylum capable of soothing fatigue and sorrow, one earneth the merit of
the _Gacayana_ sacrifice, and by touching (the image of) Dharma which is
there, one obtaineth the fruit of the horse-sacrifice. One should next
go, O king, to the excellent _tirtha_ called _Brahmasthana_. Approaching
Brahma, that bull among male beings, who is there, one acquireth, O
mighty monarch, the merit of the Rajasuya and horse-sacrifices. The
pilgrim should then repair to _Rajasuya_, O king of men! Bathing there,
one liveth (in heaven) as happily as (the Rishi) Kakshiyan. After
purifying himself, one should partake there of the offerings daily made
unto the Yakshini. By this, one is freed from the sin of even slaying a
Brahmana, through the Yakshini's grace. Proceeding next to _Maninaga_,
one obtains the merit of giving away a thousand kine. O Bharata, he that
eateth anything relating to the _tirtha_ of _Maninaga_, if bitten by a
venomous snake, doth not succumb to its poison. Residing there for one
night, one is cleansed of one's sins. Then should one proceed to the
favourite wood of the Brahmarshi Gautama. There bathing in the lake of
_Ahalya_, one attaineth to an exalted state. Beholding next the image of
Sree, one acquireth great prosperity. There in that _tirtha_ is a well
celebrated over the three worlds. Bathing in it, one obtaineth the merit
of the horse-sacrifice. There also existeth a well sacred to the royal
Rishi Janaka, which is worshipped by the gods. Bathing in the well, one
ascendeth to the region of Vishnu. Then should one repair to Vinasana
that destroys every sin. By a sojourn thither, one obtaineth the merit
of the _Vajapeya_ sacrifice, and goeth also to the region of Soma.
Proceeding next to _Gandaki_ which is produced by the waters of every
_tirtha_, a person acquireth the merit of the Vajapeya sacrifice, and
ascendeth also to the solar region. Proceeding next to the _Visala_,
that river celebrated over the three worlds, one obtaineth the merit of
the _Agnishtoma_ sacrifice and ascendeth also to heaven. Repairing then,
O virtuous one, to the woody seat of ascetics that is called
_Adhivanga_, one obtains, without doubt, great happiness amongst the
Guhyakas. Proceeding next to the river _Kampana_, visited by the
Siddhas, one obtaineth the merit of the _Pundarika_ sacrifice, and
ascendeth also to heaven. Arriving then, O lord of earth, at the stream
called _Maheswari_, one obtaineth the merit of the horse-sacrifice and
also rescueth his own race. Repairing next to the tank of the
celestials, one earneth immunity from misfortune, and also the merit of
the horse-sacrifice. One should next go to _Somapada_, with subdued soul
and leading a Brahmacharya mode of life. Bathing in _Maheswarapada_ that
is there, one reapeth the merit of the horse-sacrifice. There in that
_tirtha_, O bull of the Bharata race, it is well known that ten millions
of _tirthas_ exist together. A wicked Asura in the shape of a tortoise
had, O foremost of monarchs, been carrying it away when the powerful
Vishnu recovered it from him. There in that _tirtha_ should one perform
his ablutions, for by this he acquireth the merit of the _Pundarika_
sacrifice and ascendeth also to the region of Vishnu. Then, O best of
kings, should one proceed to the place of Narayana, where, O Bharata,
Narayana is ever present and dwelleth for aye. There the gods with
Brahma at their head, Rishis endued with wealth of asceticism, the
Adityas, the Vasus, and the Rudras, all adore Janardana, in that
_tirtha_, and Vishnu of wonderful deeds hath become known as
_Salagrama_. Approaching the eternal Vishnu, that lord of the three
worlds, that giver of boons, one obtaineth the merit of the
horse-sacrifice, and goeth to the region of Vishnu. There in that place,
O virtuous one, is a well, capable of destroying every sin. The four
seas are ever present in that well. He that bathes in it, O king, will
have immunity from misfortune. Beholding (the image of) the boon-giving,
eternal, and fierce Mahadeva who is there, one shineth, O king, like the
moon emerged from the cloud. Bathing then in _Jatismara_, with pure mind
and subdued senses, one acquireth, without doubt, the recollections of
his former life. Proceeding then to _Maheswarapura_, and worshipping the
god having the bull for his mark, fasting the while, one obtaineth,
without doubt, the fruition of all his desires. Repairing then to
_Vamana_ that destroys every sin, and beholding the god Hari, one
acquireth exemption from every misfortune. One should next go to the
asylum of _Kusika_ that is capable of removing every sin. Repairing then
to the river _Kausika_ that cleanseth from even great sins, one should
bathe in it. By this one obtaineth the merit of Rajasuya sacrifice. One
should next, O foremost of kings, proceed to the excellent woods of
_Champaka_. By spending there one night, one acquireth the merit of
giving away a thousand kine. Arriving next at _Jyeshthila_, that
_tirtha_ of rare worth, and passing one night there, one reapeth the
fruit of the gift of a thousand kine. Beholding there (the image of)
Visweswara of great splendour, with his consort the goddess, a person
obtaineth, O bull among men, the region of Mitra-Varuna. By fasting
there for three nights, a man acquireth the merit of the _Agnishtoma_
sacrifice. By visiting _Kanya-samvedya_, with senses restrained and
regulated fare, one acquireth, O bull among men, the region of Manu, the
lord of creation. Rishis of rigid vows have said that he that giveth
away rice or maketh any gift at the _tirtha_ called _Kanya_, rendereth
such gift eternal. Arriving next at _Nischira_ celebrated over the three
worlds, one obtaineth the merit of the horse-sacrifice and goeth to the
region of Vishnu. O king, those that give away at the confluence of the
Nischira, ascend to the blessed region of Brahma. There in that _tirtha_
is the asylum of Vasishtha that is known over the three worlds. Bathing
there, one obtaineth the merit of the Vajapeya sacrifice. Proceeding
next to _Devakuta_ that is resorted to by celestial Rishis, one
acquireth the merit of the horse-sacrifice, and also delivereth his
race. Then should one, O king, go to the lake of the _Muni Kausika_,
where Kusika's son, Viswamitra, obtained high success. Bathing there, a
person acquireth the merit of the Vajapeya sacrifice. There, O hero, at
Kausika, should one reside for a month, O bull of the Bharata race! By a
month's residence there, one reapeth the merit of the horse-sacrifice.
He that resideth at the best of tirthas called _Maha-hrada_, enjoys
immunity from misfortune, and also obtains the merit of giving away gold
in abundance. Beholding next Kartikeya who dwelleth at _Virasrama_, a
man certainly reapeth the fruit of the horse-sacrifice. Proceeding then
to _Agnidhara_ celebrated over the three worlds, and beholding there
after a bath the eternal and boon-giving Vishnu, that god of gods, one
obtaineth the merit of the _Agnishtoma_ sacrifice. Proceeding next to
the Grandsire's tank near the snowcapped of mountains, and bathing in
it, a man obtains the merit of the _Agnishtoma_ sacrifice. Falling from
the Grandsire's tank, is that world-sanctifying (stream), celebrated
over the three worlds, called _Kumara-Dhara_. Bathing there, one
regardeth himself as having all his purposes fulfilled. Fasting in that
tirtha for three days, one is even cleansed from the sin of slaying a
Brahmana. The pilgrim should next, O virtuous one, proceed to the peak
of the great goddess Gauri, famed over the three worlds. Ascending it, O
best of men, one should approach _Stana-Kunda_. By touching the waters
of _Stana-Kunda_, a person obtaineth the merit of the _Vajapeya_
sacrifice. Bathing in that _tirtha_ and worshipping the gods and Pitris,
one acquireth the merit of the horse-sacrifice and also ascendeth to the
region of Indra. Arriving next at the well of _Tamraruna_, that is
frequented by the gods, one acquireth, O lord of men, the merit that
attaches to human sacrifice. Bathing next at the confluence of the
Kirtika with the Kausiki and the Aruna, and fasting there for three
nights a man of learning is cleansed of all his sins. Proceeding next to
the _tirtha_ called _Urvasi_, and then to _Somasrama_, a wise man by
bathing next at _Kumbhakarnasrama_ becometh adored in the world. The
ancients knew that by touching the waters of _Kokamukha_, with steady
vows and leading Brahmacharya mode of life, the memory of one's former
life is revived. Arriving next with speed to the river called _Nanda_ a
regenerate one becometh freed from all his sins and ascendeth with soul
under control to Indra's region. Proceeding next to the island called
_Rishabha_, that is destructive of cranes, and bathing in the Saraswati,
an individual blazeth forth in heaven. Proceeding next to the _tirtha_
called _Auddalaka_ frequented by _Munis_, and bathing there one is
cleansed of all his sins. Repairing next to the sacred _tirtha_ called
_Dharma_ that is visited by Brahmarshis, one acquireth the merit of the
_Vajapeya_ sacrifice and becometh respected in heaven. Proceeding next
to _Champa_ and bathing in the _Bhagirathi_ he that sojourneth to
_Dandaparna_, acquireth the merit of giving away a thousand kine. Then
should one proceed to the sacred _Lalitika_ that is graced by the
presence of the virtuous. By this one acquireth the merit of the
Rajasuya sacrifice and is regarded in heaven."'"


SECTION LXXXV

"'Pulastya said, "Arriving next at the excellent _tirtha_ called
_Samvedya_ in the evening, and touching its waters, one surely obtaineth
knowledge. Created a _tirtha_ in days of yore by Rama's energy, he that
proceedeth to _Lauhitya_ obtaineth the merit of giving away gold in
abundance. Proceeding next to the river _Karatoya_, and fasting there
for three nights, a man acquireth the merit of the horse-sacrifice. Even
this is the injunction of the Creator himself. It hath been said by the
wise, O king, that if a person goeth to the spot where the Ganga
mingleth with the sea, he reapeth merit which is ten times that of the
horse-sacrifice. Crossing over to the opposite bank of the Ganga, he
that batheth there having resided for three nights is, O king, cleansed
from all his sins. One should next proceed to the _Vaitarani_ capable of
destroying every sin. Arriving next at the _tirtha_ named _Viraja_ one
shineth like the moon, and sanctifying his race rescueth it and is
himself cleansed of all his sins. He that bathes in _Viraja_ further
reapeth the merit of giving away a thousand kine besides sanctifying his
line. Residing with purity at the confluence of the _Sona_ and the
_Jyotirathi_, and offering oblations of water to the gods and the
Pitris, a man reapeth the merit of the _Agnishtoma_ sacrifice. Touching
next the waters of the _Vansagulma_ constituting the sources of both the
Sona and the Narmada, one obtaineth the merit of the horse-sacrifice.
Sojourning next to the _tirtha_ called _Rishabha_ in Kosala, O lord of
men, and fasting there for three nights one earneth the merit of the
_Vajapeya_ sacrifice, and of the gift of a thousand kine, and also
delivereth his race. Arriving at Kosala, a man should bathe in the
_tirtha_ named _Kala_. By this one surely obtaineth the merit of giving
away one and ten bulls. By bathing in _Pushpavati_ and fasting there, O
king, for three nights one sanctifieth his own race, besides earning the
merit of the gift of a thousand kine. Then, O foremost of the Bharata
race, by bathing in the _tirtha_ called _Vadarika_, one obtaineth long
life, and also goeth to heaven. Arriving next at _Champa_, and bathing
in the _Bhagirathi_, and seeing _Danda_ one earneth the merit of giving
away a thousand kine. Then should one go to the sacred _Lapetika_,
graced by the presence of the pious. By so doing one reapeth the merit
of the _Vajapeya_ sacrifice and also becometh regarded by the gods.
Proceeding next to the mountain called _Mahendra_, inhabited (of yore)
by Jamadagnya, and bathing in Rama's _tirtha_, a person acquireth the
merit of the horse-sacrifice. Here is Matanga's _tirtha_ called
_Kedara_, O son of the Kuru race! Bathing in it, O foremost of the
Kurus, a man obtaineth the merit of giving away a thousand kine. Going
to the mountain _Sree_, one who toucheth the waters of the stream that
is there by worshipping there the god having the bull for his mark
obtaineth the merit of the horse-sacrifice. On the mountain Sree
dwelleth happily, the effulgent Mahadeva with the goddess, as also
Brahma with the other gods. By bathing in the lake of _Deva_, with
purity and restrained mind, one obtaineth the merit of the
horse-sacrifice, and also attaineth to the highest success.

"'"Proceeding next to the mountain _Rishabha_ in Pandya, worshipped by
the gods, one obtains the merit of the _Vajapeya_ sacrifice and rejoices
in heaven. One should next proceed to the river Kaveri, frequented by
Apsaras. Bathing there, O monarch, one obtaineth the merit of giving
away a thousand kine. Touching next the waters of the _tirtha_ called
_Kanya_ on the shores of the sea one is cleansed from every sin.
Proceeding next to _Gokarna_ celebrated over the three worlds, and which
is situate, O best of kings, in the midst of the deep, and is reverenced
by all the worlds, and where the gods headed by Brahma, and Rishis
endued with wealth of asceticism, and spirits and Yakshas and Pisachas,
and Kinnaras and the great Nagas, and Siddhas and Charanas and
Gandharvas, and men and Pannagas, and rivers, Seas and Mountains,
worship the lord of Uma, one should worship _Isana_, fasting there for
three nights. By this, one acquireth the merit of the horse-sacrifice,
and the status of _Ganapatya_. By staying there for twelve nights, one's
soul is cleansed of all sins. One should next proceed to the _tirtha_
known as _Gayatri_ celebrated over the three worlds. Staying there for
three nights, one acquireth the merit of giving away a thousand kine. A
strange phenomenon is seen to occur there in respect to Brahmanas, O
Lord of men! If a Brahmana, whether born of a Brahmani or any other
woman, reciteth the _Gayatri_ there, the recitation becomes rhythmic and
musical, while, O king, a person who is not a Brahmana cannot adequately
hymn it at all. Proceeding next to the inaccessible tank of the Brahmana
Rishi Samvarta, one acquireth personal beauty and prosperity. Repairing
next to _Vena_, he that offers oblations of water to the gods and the
Pitris, obtains a car drawn by peacocks and cranes. Going next to the
_Godavari_, ever frequented by the Siddhas, one earneth the merit of the
cow-sacrifice, and goeth to the excellent region of _Vasuki_. Bathing
next at the confluence of the _Venna_, one obtains the merit of the
_Vajapeya_ sacrifice. By a dip next at the confluence of _Varada_, one
acquireth the merit of giving away a thousand kine. Arriving next at
_Brahmasthuna_, one that stayeth there for three nights acquireth the
merit of giving away a thousand kine, and also ascendeth to heaven.
Coming next to _Kusaplavana_, with subdued soul and leading a
Brahmacharya mode of life, and staying there for three nights he that
bathes in it obtains the merit of the horse-sacrifice. Bathing next at
the romantic _Deva-hrada_ that is supplied by the waters of the
Krishna-Venna, and also in the _Jatismara-hrada_, one acquireth the
memory of one's former life. It was there that the chief of the
celestials celebrated a hundred sacrifices and ascended to heaven. By a
visit only to that spot, one acquireth the merit of the _Agnishtoma_
sacrifice. Bathing next in the _Sarvadeva-hrada_, a person obtaineth the
merit of giving away a thousand kine. Proceeding next to the highly
sacred tank called _Payoshni_, that best of waters, he that offers
oblations of water to the gods and the Pitris acquires the merit of the
gift of a thousand kine. Arriving next at the sacred forest of
_Dandaka_, a person should bathe (in the waters) there. By this, O king,
one at once obtains, O Bharata, the merit of giving away a thousand
kine. Proceeding next to the asylum of _Sarabhanga_ and that of the
illustrious Suka, one acquireth immunity from misfortune, besides
sanctifying his race. Then should one proceed to _Surparaka_, where
Jamadagni's son had formerly dwelt. Bathing in that _tirtha_ of Rama,
one acquireth the merit of giving away gold in abundance. Bathing next
in the _Saptagadavara_, with the subdued sense and regulated diet, one
earneth great merit, and goeth also to the region of the celestials.
Proceeding next to _Deva-hrada_, with subdued sense and regulated diet,
a man obtaineth the merit of the _Devasatra_ sacrifice. One should
proceed next to the forest of _Tungaka_, with subdued senses and leading
a Brahmacharya mode of life. It was here that in olden days Muni
Saraswata taught the Vedas to the ascetics. When the Vedas had been lost
(in consequence of the Munis having forgotten them), Angirasa's son,
seated at ease on the upper garments of the Munis (duly spread out),
pronounced distinctly and with emphasis the syllable _Om_. And at this,
the ascetics again recollected all that they had learnt before. It was
there that the Rishis and the gods Varuna, Agni, Prajapati, Narayana
also called Hari, Mahadeva and the illustrious Grandsire of great
splendour, appointed the resplendent Bhrigu to officiate at a sacrifice.
Gratifying Agni by libations of clarified butter poured according to the
ordinance, the illustrious Bhrigu once performed the _Agnyadhana_
sacrifice for all those Rishis, after which both they and the gods went
away to their respective homes one after another. One who enters the
forest of _Tungaka_, is, O best of kings, male or female, cleansed of
every sin. There in that _tirtha_, O hero, one should reside for a
month, with subdued senses and regulated diet. By this, O king, one
ascendeth to the region of Brahma, and delivereth also his race.
Arriving next at _Medhavika_, one should offer oblations of water to the
gods and the Pitris. By this, one acquires the merit of the _Agnishtoma_
sacrifice, and also memory and intellect. There in that _tirtha_ is the
mountain known over the whole world and called _Kalanjara_. Bathing in
the celestial lake that is there, one acquires the merit of giving away
a thousand kine. He that, O king, after a bath, offereth oblations (to
the gods and the Pitris) on the Kalanjara mountain, is, without doubt,
regarded in heaven. Proceeding next, O monarch, to the river _Mandakini_
capable of destroying all sins and which is on that best of mountains
called _Chitrakuta_, he that bathes there and worships the gods and the
Pitris, obtains the merit of the horse-sacrifice and attains to an
exalted state. One should next, O virtuous one, proceed to the excellent
_tirtha_ called _Bhartristhana_, where, O king, ever dwells the
celestial generalissimo Kartikeya. By a journey only to that spot, a
person, O foremost of kings, attaineth to success. Bathing next at the
_tirtha_ called _Koti_, one earneth the merit of giving away a thousand
kine. Having walked round Koti, one should proceed next to
_Jyeshthasthana_. Beholding Mahadeva who is there, one shineth like the
moon. There, O mighty monarch, is a celebrated well, O bull of the
Bharata race! There in that well, O foremost of warriors, are the four
seas. He that bathes there, O foremost of kings, and with subdued soul
worships the gods and the Pitris, is cleansed of all his sins and
attaineth to an exalted state. Then, O mighty king, should one proceed
to the great _Sringaverapura_, where, O foremost of kings, formerly
Rama, Dasaratha's son, had crossed (the Ganga). Bathing in that
_tirtha_, one, O mighty-armed one, is cleansed of all his sins. Bathing
with subdued senses and leading a Brahmacharya mode of life, in the
Ganga, one is cleansed of every sin, and obtains also the merit of the
_Vajapeya_ sacrifice. One should next proceed to the place called
_Mayuravala_, consecrated to Mahadeva of high intelligence. Beholding
there the god, bowing down to him and walking round the spot, one
acquireth, O Bharata, the _Ganapatya_ status. Bathing in Ganga at that
_tirtha_, one is cleansed of all his sins. Then, O king, should one
proceed to _Prayaga_, whose praises have been sung by Rishis and where
dwell the gods with Brahma at their head, the directions with their
presiding deities, the Lokapalas, the Siddhas, the Pitris adored by the
worlds, the great Rishis--Sanatkumara and others, stainless
Brahmarshis--Angiras and others,--the Nagas, the Suparnas, the Siddhas,
the Snakes, the Rivers, the Seas, the Gandharvas, the Apsaras, and the
Lord Hari with Prajapati. There in that _tirtha_ are three fiery caverns
between which the Ganga, that foremost of _tirthas_, rolleth rapidly.
There in that region also the world-purifying daughter of the sun,
Yamuna, celebrated over the three worlds, uniteth with the Ganga. The
country between the Ganga and the Yamuna is regarded as the _mons
veneris_ of the world, and Prayaga as the foremost point of that region.
The _tirthas Prayaga, Pratisthana, Kamvala, Aswatara_ and _Bhogavati_
are the sacrificial platforms of the Creator. There in those places, O
foremost of warriors, the Vedas and the Sacrifices, in embodied forms,
and the Rishis endued with wealth of asceticism, adore Brahma, and there
the gods and rulers of territories also celebrate their sacrifices. The
learned, however, say that of all these _tirthas_, O exalted one,
Prayaga is the most sacred, in fact, the foremost of all _tirthas_ in
the three worlds. By going to that _tirtha_, by singing its praises, or
by taking a little earth from it, one is cleansed from every sin. He
that bathes in that confluence celebrated over the world, acquires all
the merits of the Rajasuya and the horse-sacrifices. This sacrificial
place is worshipped by the gods themselves. If a man giveth there ever
so little, it increaseth, O Bharata, a thousandfold. O child, let not
the texts of the Veda, nor the opinions of men dissuade thy mind from
the desire of dying at Prayaga. O son of the Kuru race, the wise say
that six hundred million and ten thousand _tirthas_ exist at Prayaga.
Bathing in the confluence of Ganga and Yamuna, one obtains the merit
that attaches to the four kinds of knowledge and the merits also of
those that are truthful. There at Prayaga is the excellent _tirtha_ of
_Vasuki_ called _Bhogavati_. He that batheth in it, obtaineth the merit
of the horse-sacrifice. There also in the Ganga is the _tirtha_ famed
over the three worlds, called _Ramaprapatana_, which conferreth the
merit of ten horse-sacrifices, O son of the Kuru race! Wherever may a
person bathe in the Ganga, he earneth merit equal to that of a trip to
Kurukshetra. An exception, however, is made in favour of _Kanakhala_,
while the merit attaching to _Prayaga_ is the greatest. Having committed
a hundred sins, he that bathes in the Ganga, hath all his sins washed
off by the waters thereof, even as fuel is consumed by fire. It hath
been said that in the _Satyayuga_ all the _tirthas_ were sacred; in the
_Treta_, Pushkara alone was such; in _Dwapara_, Kurukshetra; and in the
_Kali-yuga_, the Ganga alone is sacred. In Pushkara, one should practise
austerities; in Mahalaya, one should give away; in the Malaya mountains,
one should ascend the funeral pyre; and in Bhrigutunga, one should
renounce one's body by forgoing food. Bathing in Pushkara, in
Kurukshetra, in the Ganga and in the confluence (of the Ganga and the
Yamuna), one sanctifieth seven generations of one's race up and down. He
that reciteth the name of the Ganga is purified; while he that beholdeth
her, receiveth prosperity; while he that bathes in her and drinks of her
waters sanctifieth seven generations of his race up and down. As long, O
king, as one's bones lie in contact with the waters of the Ganga, so
long doth he live regarded in heaven, even as one liveth in heaven in
consequence of the merit he earneth by pious pilgrimages to sacred
_tirthas_ and holy spots. There is no _tirtha_ that is like unto the
Ganga, there is no god like unto Kesava, and there is none superior to
Brahmanas,--this hath been said even by the Grandsire. O great king, the
region through which the Ganga flows should be regarded as a sacred
asylum, and a spot of land that is on the Ganga's banks, should be
regarded as one favourable to the attainment of ascetic success.

"'"This truthful description (of the _tirthas_) one should recite only
unto the regenerate ones, unto those that are pious, unto one's son and
friends and disciples and dependents. This narrative, without a rival,
is blessed and holy and leadeth to heaven. Holy and entertaining and
sanctifying, it is productive of merit and high worth. Destructive of
every sin, it is a mystery that the great Rishis cherish with care. By
reciting it in the midst of Brahmanas, one is cleansed of every sin, and
ascends to heaven. This description of _tirthas_ is auspicious and
heaven-giving and sacred; ever blessed as it is, it destroys one's
enemies; foremost of all accounts, it sharpens the intellect. By reading
this narrative the sonless obtains sons, the destitute obtains riches, a
person of the royal order conquereth the whole earth, the Vaisya cometh
by wealth, the Sudra obtaineth all his desires, and the Brahmana
crosseth the ocean (of the world). Purifying himself, he that listens
daily to the merits of the different _tirthas_, recollects the incidents
of many previous births and rejoices in heaven. Of the _tirthas_ that
have been recited here, some are easily accessible, while others are
difficult of access. But he that is inspired with the desire of
beholding all _tirthas_, should visit them even in imagination. Desirous
of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts,
the Aswins, and the Rishis equal unto celestials, all bathed in these
_tirthas_. Do thou also, O thou of the Kuru race, observing the
ordinance as explained by me, visit, with subdued senses, these
_tirthas_, increasing thy merit, O thou of excellent vows. Men of piety
and learning are able to visit these _tirthas_, by reason of their
purified senses, their belief in Godhead, and their acquaintance with
the Vedas. He that doth not observe vows, he that hath not his soul
under control, he that is impure, he that is a thief, and he that is of
crooked mind, doth not, O Kauravya, bathe in _tirthas_. Thou art ever
observant of virtue, and art of pure character. By thy virtue, O
virtuous one, thou hast always gratified thy father and thy
grand-father, and great-grand-fathers, and the gods with Brahma at their
head, and the _Rishis_ also, O thou versed in virtue! Thou who
resemblest Vasava, thou wilt, O Bhishma, attain to the region of the
Vasus, and also eternal fame on earth!"'

"Narada continued, 'Having cheerfully spoken thus, the illustrious Rishi
Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and
then. And Bhishma also, O tiger among men, well understanding the true
import of the _Shastras_, wandered over the world at the command of
Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his
highly meritorious journey to the _tirthas_ capable of destroying all
sins. The man that ranges the earth in accordance with these
injunctions, obtains the highest fruit of a hundred horse-sacrifices and
earns salvation hereafter. Thou wilt, O son of Pritha, obtain merit
consisting of the eight attributes, even like that which Bhishma, the
foremost of the Kurus, had obtained of yore. And as thou wilt lead these
ascetics to those _tirthas_, thy merit will be much greater. Those
_tirthas_ are infested by Rakshasas, and no one, save thyself, O son of
Kuru race, can go there. Rising early he that reciteth this narrative by
the celestial Rishis on the subject of the _tirthas_, becometh free from
all sins. Those foremost of Rishis, Valmiki, and Kasyapa, and Atreya,
and Kundajathara, and Viswamitra, and Gautama, and Asita, and Devala,
and Markandeya, and Galava, and Bharadwaja, and Vasishtha, and the
_Muni_ Uddalaka, and Saunaka with his son, and Vyasa, that best of
ascetics, and Durvasas, that foremost of _Munis_, and Javali of great
austerities--all these illustrious _Rishis_ endued with wealth of
asceticism, are staying in expectation of thee. With these, O mighty
king, do thou meet by visiting these _tirthas_. And, O illustrious
monarch, a great Rishi of immeasurable energy, Lomasa by name, will come
to thee. Do thou follow him, and me, and by turns visit these _tirthas_,
O thou virtuous one! By this, thou wilt acquire great fame, like king
Mahabhisha! O tiger among kings, even as the virtuous Yayati and king
Pururavas, dost thou blaze forth with thy own virtue. Like king
Bhagiratha and the illustrious Rama, dost thou shine among kings even as
the Sun himself. And thou art, O great king, celebrated (in the world)
even as Muni or Ikshwaku, or the highly famous Puru or Vainya! And as in
days of yore the slayer of Vritra, after burning all his foes, ruled the
three worlds, his mind freed from anxiety, so wilt thou rule thy
subjects, after slaying all thy enemies. And, O thou of eyes like lotus
leaves, having conquered the earth according to the customs of thy
order, thou wilt obtain renown by thy virtue, even like
Kartaviryaryuna.'"

Vaisampayana continued, "O great king, having comforted the monarch
thus, the illustrious Rishi Narada, bidding farewell to the king,
disappeared there and then. And the virtuous Yudhishthira, reflecting
upon the subject, began to recite unto the ascetics the merit attaching
to _tirthas_!"


SECTION LXXXVI

Vaisampayana continued, "Having ascertained the opinion of his brothers,
and of the intelligent Narada, king Yudhishthira, addressing Dhaumya,
who was like unto the Grandsire himself, said, 'I have for the
acquisition of arms, sent away that tiger among men, Jishnu, whose
prowess is incapable of being baffled, and who is possessed of long arms
and immeasurable intelligence. O thou of ascetic wealth, that hero is
devoted to me, endued with ability, and well-skilled in weapons, and
like unto the exalted Vasudeva himself. I know them both, Krishna and
Arjuna, those destroyers of enemies, O Brahmana, endued with prowess,
even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya
to be none else than Vishnu himself, possessed of the six attributes.
And this is also what Narada knoweth, for he hath always spoken so unto
me. I also know them to be _Rishis_, Nara and Narayana. Knowing him to
possess the ability, I have sent him (on the mission). Not inferior unto
Indra and fully competent (for the task), I have sent that son of a god
to see the lord of the celestials and obtain weapons from him. Bhishma
and Drona are _Atirathas_. Kripa and the son of Drona are invincible;
these mighty warriors have been installed by Dhritarashtra's son in the
command of his army. All these are versed in the Vedas, are heroic, and
possessed of the knowledge of every weapon. Endued with great strength,
these always desire to encounter Arjuna in fight. And Karna also of the
_Suta_ caste is a mighty warrior versed in celestial weapons. In respect
of the impetus of his weapons, he is endued with the strength of the
Wind-god. Himself like a flame of fire, the arrows (proceeding from him)
constitute its tongues. The slaps of his left hand cased in leathern
fence constitute the crackling of that flame. The dust of the
battle-field is its smoke. Urged by the sons of Dhritarashtra even as
the wind urgeth the fire, Karna like unto the all-consuming fire at the
end of the _Yuga_ that is sent by Death himself, will, without doubt,
consume my troops like unto a heap of straw. Only that mighty mass of
clouds called Arjuna, aided by Krishna like unto a powerful wind, with
celestial weapon representing its fierce lightning, the white steeds,
the rows of white cranes coursing underneath and the unbearable Gandiva,
the rainbow ahead, is capable of extinguishing the blazing flame
represented by Karna by means of its arrowy showers let off with
unflagging steadiness. That conqueror of hostile cities, Vibhatsu, will,
without doubt, succeed in obtaining from Indra himself all the celestial
weapons with their fullness and life. Alone he is equal, I think, unto
them all. Otherwise it is impossible (for us) to vanquish in fight all
those foes, who have attained to eminent success in all their purposes.
We shall behold Arjuna, that repressor of foes, fully equipped with
celestial weapons, for Vibhatsu having once undertaken a task, never
droopeth under its weight. Without that hero, however, that best of men,
ourselves, with Krishna, cannot be at rest in Kamyaka. Therefore, do
thou mention some other wood that is sacred and delightful, and abounds
in food and fruits, and that is inhabited by men of pious
practices:--where we may pass some time, expecting the warlike Arjuna of
unbaffled prowess, like the _Chataka_ in expectation of gathering
clouds. Do thou tell us of some asylums open to the regenerate ones, and
lakes and streams and beautiful mountains. O Brahmana, deprived of
Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go
somewhere else.'"


SECTION LXXXVII

Vaisampayana said, "Beholding the Pandavas afflicted with anxiety and
depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus,
comforting them, 'O bull of the Bharata race, O sinless one, listen to
me as I mention certain sacred asylums and regions and _tirthas_ and
mountains that are approved of by Brahmanas. O king, listen to me as I
speak, thyself with the daughter of Drupada and thy brothers, wilt, O
lord of men, be relieved from grief. And, O son of Pandu, by hearing
only of these places, thou wilt acquire merit. And by visiting them thou
wilt obtain merit a hundred times greater, O best of men! First, O king,
I will, so far as I recollect, speak of the beautiful eastern country,
much regarded, O Yudhishthira, by royal Rishis. In that direction, O
Bharata is a place called Naimisha which is regarded by the celestials.
There in that region are several sacred tirthas belonging to the gods.
There also is the sacred and beautiful Gomati which is adored by
celestial Rishis and there also is the sacrificial region of the gods
and the sacrificial stake of Surya. In that quarter also is that best of
hills called Gaya, which is sacred and much regarded by royal ascetics.
There on that hill, is the auspicious lake called Brahmasara which is
adored by celestial Rishis. It is for this that the ancients say that
one should wish for many sons, so that even one among them may visit
Gaya, celebrate the horse-sacrifice or give away a _nila_ bull, and
thereby deliver ten generations of his race up and down. There, O
monarch, is a great river, and spot called Gayasira. In Gayasira is a
banian, which is called by the Brahmanas the _Eternal_ banian, for the
food that is offered there to the Pitris becometh eternal, O exalted
one! The great river that floweth by the place is known by the name of
Phalgu, and its waters are all sacred. And, O bull among the Bharatas,
there also, in that place, is the Kausiki, whose basin abounds in
various fruit and roots, and where Viswamitra endued with wealth of
asceticism acquired Brahmanahood. Towards that direction also is the
sacred Ganga, on whose banks Bhagiratha celebrated many sacrifices with
profuse gifts (to Brahmanas). They say that in the country of Panchala,
there is a wood called Utpala, where Viswamitra of Kusika's race had
performed sacrifices with his son, and where beholding the relics of
Viswamitra's superhuman power, Rama, the son of Jamadagni, recited the
praises of his ancestry. At Kamyaka, Kusika's son had quaffed the _Soma_
juice with Indra. Then abandoning the Kshatriya order, he began to say,
_I am a Brahmana_. In that quarter, O hero is the sacred confluence of
Ganga and Yamuna which is celebrated over the world. Holy and
sin-destroying, that _tirtha_ is much regarded by the Rishis. It is
there that the soul of all things, the Grandsire, had, in olden days,
performed his sacrifice, and it is for this, O chief of the Bharata
race, that the place hath come to be called Prayaga. In this direction,
O foremost of kings, lieth the excellent asylum of Agastya, O monarch,
and the forest called Tapasa, decked by many ascetics. And there also is
the great _tirtha_ called Hiranyavinda on the Kalanjara hills, and that
best of mountains called Agastya, which is beautiful, sacred and
auspicious. In that quarter, O descendant of the Kuru race, is the
mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu
race. There, O son of Kunti, the Grandsire performed sacrifices of yore.
There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there
also, O king, is that sacred river known by the name of the
merit-bestowing Brahmasara, whose banks are inhabited by persons whose
sins have been washed away, and whose sight alone produceth merit. In
that direction also lieth the high-souled Matanga's excellent asylum,
called Kedara which is sacred and auspicious and celebrated over the
world. And there also is the mountain called Kundoda, which is so
delightful and abounding in fruits and roots and waters, and where the
king of the Nishadhas (Nala) had slaked his thirst and rested for a
while. In that quarter also is the delightful Deva-vana which is graced
by ascetics. There also are the rivers Vahuda and Nanda on the
mountain's crest. O mighty king, I have described unto thee all the
_tirthas_ and sacred spots in the Eastern quarter. Do thou now hear of
the sacred _tirthas_, and rivers and mountains and holy spots in the
other three quarters!'"


SECTION LXXXVIII

"Dhaumya continued, 'Listen, O Bharata, I shall now narrate to thee in
detail according to my knowledge, the sacred _tirthas_ of the south. In
that quarter lieth the sacred and auspicious river Godavari, full of
water abounding in groves and frequented by ascetics. In that direction
also are the rivers Venna and Bhimarathi, both capable of destroying sin
and fear, and abounding in birds and deer, and graced with abodes of
ascetics. In that region also, O bull of the Bharata race, is the
_tirtha_ of the royal ascetic, Nriga _viz_., the river Payoshni, which
is delightful and full of waters and visited by Brahmanas. There the
illustrious Markandeya, of high ascetic merit sang the praises in verse
of king Nriga's line. We have heard respecting the sacrificing king
Nriga that which really took place while he was performing a sacrifice
in the excellent _tirtha_ called Varaha on the Payoshni. In that
sacrifice Indra became intoxicated with quaffing the _Soma_, and the
Brahmanas, with the gifts they received. The water of the Payoshni,
taken up (in vessel), or flowing along the ground, or conveyed by the
wind, can cleanse a person from whatever sins he may commit till the day
of his death. Higher than heaven itself, and pure, and created and
bestowed by the trident-bearing god, there in that _tirtha_ is an image
of Mahadeva beholding which a mortal goeth to the region of Siva.
Placing on one scale Ganga and the other rivers with their waters, and
on the other, the Payoshni, the latter, in my opinion would be superior
to all the _tirthas_, together, in point of merit! Then, O foremost of
the Bharata race, on the mountain called Varunasrotasa is the sacred and
auspicious wood of Mathara abounding in fruits and roots, and containing
a sacrificial stake. Then, O king, it is said that in the region on the
north of the Praveni, and about the sacred asylum of Kanwa, are many
woody retreats of ascetics. And, O child, in the _tirtha_ called
Surparaka are two sacrificial platforms of the illustrious Jamadagni,
called Pashana and Punaschandra, O Bharata! And, O son of Kunti, in that
spot is the _tirtha_ called Asoka abounding in woody retreats of
ascetics. And, O Yudhishthira, in the country of the Pandyas are the
_tirthas_ named Agastya and Varuna! And, O bull among men, there,
amongst the Pandavas, is the _tirtha_ called the Kumaris. Listen, O son
of Kunti, I shall now describe Tamraparni. In that asylum the gods had
undergone penances impelled by the desire of obtaining salvation. In
that region also is the lake of Gokarna which is celebrated over the
three worlds, hath an abundance of cool waters, and is sacred,
auspicious, and capable, O child, of producing great merit. That lake is
extremely difficult of access to men of unpurified souls. Near to that
_tirtha_ is the sacred asylum of Agastya's disciple, the mountain
Devasabha, which abounds in trees and grass, and fruits and roots. And
there also is the Vaiduryya mountain, which is delightful abounding in
gems and capable of bestowing great merit. There on that mountain is the
asylum of Agastya abounding in fruits and roots and water.

"'I shall now, O lord of men, describe the sacred spots, and asylums,
and rivers and lakes belonging to the Surashtra country! O Yudhishthira,
the Brahmanas say that on the sea-coast is the Chamasodbheda, and also
Prabhasa, that _tirtha_ which is much regarded by the gods. There also
is the _tirtha_ called Pindaraka, frequented by ascetics and capable of
producing great merit. In that region is a mighty hill named Ujjayanta
which conduceth to speedy success. Regarding it the celestial _Rishi_
Narada of great intelligence hath recited an ancient _sloka_. Do thou
listen to it, O Yudhishthira! By performing austerities on the sacred
hill of Ujjayanta in Surashtra, that abounds in birds and animals, a
person becometh regarded in heaven. There also is Dwaravati, producing
great merit, where dwelleth the slayer of Madhu, who is the Ancient one
in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and
persons acquainted with the philosophy of the soul say that the
illustrious Krishna is eternal Virtue. Govinda is said to be the purest
of all pure things, the righteous of the righteous and the auspicious of
the auspicious. In all the three worlds, He of eyes like lotus-leaves is
the God of gods, and is eternal. He is the pure soul and the active
principle of life, is the Supreme _Brahma_ and is the lord of all. That
slayer of Madhu, Hari of inconceivable soul, dwelleth there!'"


SECTION LXXXIX

"Dhaumya continued, 'I shall describe to thee those sacred spots capable
of producing merit that lie on the west. In the country of the Anarttas,
O Bharata, there flows in a westward course the sacred river Narmada,
graced by _Priyangu_ and mango trees, and engarlanded with thickest of
canes. All the _tirthas_ and sacred spots, and rivers and woods and
foremost of mountains that are in the three worlds, all the gods with
the Grandsire, along with the Siddhas, the Rishis and the Charanas, O
best of the Kurus, always come, O Bharata, to bathe in the sacred waters
of the Narmada. And it hath been heard by us that the sacred asylum of
the Muni Visravas, had stood there, and that there was born the lord of
treasures, Kuvera, having men for his vehicles. There also is that
foremost of hills, the sacred and auspicious Vaidurya peak abounding
with trees that are green and which are always graced with fruit and
flowers. O lord of the earth, on the top of that mountain is a sacred
tank decked with full-blown lotus and resorted to by the gods and the
Gandharvas. Many are the wonders, O mighty monarch, that may be seen on
that sacred mountain which is like unto heaven itself and which is
visited by celestial Rishis. There, O subjugator of hostile cities, is
the sacred river called Viswamitra belonging to the royal sage of that
name and which abounds, O king, in many sacred _tirthas_. It was on the
banks of this river, that Yayati, the son of Nahusha, (fell from heaven)
among the virtuous, and obtained once more the eternal regions of the
righteous. Here also are the well-known lake called _Punya_, the
mountain called Mainaka, and that other mountain called Asita abounding
in fruits and roots. And here also is the sacred asylum of Kakshasena,
and O Yudhishthira, the asylum of Chyavana also, which is famed over
every country, O son of Pandu! In that spot, O exalted one, men attain
to (ascetic) success without severe austerities. Here also, O mighty
king, is the region called Jamvumarga, inhabited by birds and deer, and
which constitutes the retreat of ascetics with souls under control, O
thou foremost of those that have subdued their senses! Next lie the
exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and,
O lord of earth, Gangadwara, and the well-known woods of Saindhava which
are sacred and inhabited by the regenerate ones. There also is the
celebrated tank of the Grandsire, called Pushkara, the favourite abode
of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of
obtaining its protection, the Creator sang this verse at Pushkara, O
chief of the Kurus and foremost of virtuous men! If a person of pure
soul purposes a pilgrimage to the Pushkaras in imagination even, he
becometh purged from all his sins and rejoiceth in heaven!'"


SECTION XC

"Dhaumya continued, 'O tiger among kings, I shall now describe those
_tirthas_ and sacred spots that lie to the north. Do thou, O exalted
one, listen to me attentively. By hearing this narration, O hero, one
acquireth a reverential frame of mind, which conduceth to much good. In
that region is the highly sacred Saraswati abounding in _tirthas_ and
with banks easy of descent. There also, O son of Pandu, is the
ocean-going and impetuous Yamuna, and the _tirtha_ called
Plakshavatarana, productive of high merit and prosperity. It was there
that the regenerate ones having performed the _Saraswata_ sacrifice,
bathed on the completion thereof, O sinless one, in the well-known
celestial _tirtha_ called Agnisiras, which is productive of great merit.
There king Sahadeva had celebrated a sacrifice measuring out the ground
by a throw of the _Samya_. It is for this reason, O Yudhishthira, that
Indra sang the praises of Sahadeva in verse. Those verses are still
current in this world, being recited by the regenerate ones, e.g., _on
the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a
hundred thousands to Brahmanas_. There the illustrious king, the
imperial Bharata, performed five and thirty horse-sacrifices. O child,
we have heard that Sarabhanga of yore used to fully gratify the desires
of the regenerate ones. There in this region is his celebrated asylum
productive of great merit. In that region also, O son of Pritha, is the
river Saraswati, which is ever worshipped by the god, where, in days of
yore, the Valikhilyas, O great king, performed sacrifices. In that
region also, O Yudhishthira, is the well-known river Drisadwati, which
is productive of great merit. Then, O chief of men, are Nyagrodhakhya,
and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O
son of Kunti, the sacred asylum in the world of illustrious Anandayasas
of excellent vows and great energy, and which are celebrated over the
three worlds. Here also, O lord of men, the illustrious Etavarna and
Avavarana versed in the Vedas, learned in Vedic lore, and proficient in
the knowledge of Vedic rites, performed meritorious sacrifices, O chief
of the Bharata race! There also is Visakhayupa to which, in days of
yore, came the gods with Varuna and Indra, and practised ascetic
austerities. And therefore is that spot so eminently sacred. Here also
is Palasaka, where the great and illustrious and highly blessed Rishi
Jamadagni performed sacrifices. There all the principal rivers in their
embodied forms taking their respective waters stood surrounding that
best of sages. And there also, O monarch, Vibhavasu (fire) himself,
beholding that high-souled one's initiation, sang the following _sloka:
"The river coming to the illustrious Jamadagni while sacrificing unto
the gods gratified the Brahmanas with offerings of honey."_ O
Yudhishthira, the spot where Ganga rusheth past, cleaving the foremost
of mountains which is frequented by Gandharvas and Yakshas and Rakshasas
and Apsaras, and inhabited by hunters, and Kinnaras, is called
Gangadwara. O king, Sanatkumara regardeth that spot visited by
Brahmarshis, as also the _tirtha_ Kanakhala (that is near to it), as
sacred. There also is the mountain named Puru which is resorted to by
great Rishis and where Pururavas was born, and Bhrigu practised ascetic
austerities. For this it is, O king, that asylum hath become known as
the great peak of Bhrigutunga. Near that peak is the sacred and
extensive Vadari, that highly meritorious asylum, famed over the three
worlds, of him, O bull of the Bharata race, who is the Present, the Past
and the Future, who is called Narayana and the lord Vishnu, who is
eternal and the best of male beings, and who is pre-eminently
illustrious. Near Vadari, the cool current of Ganga was formerly warm,
and the banks there were overspread with golden sands. There the gods
and Rishis of high fortune and exceeding effulgence, approaching the
divine lord Narayana, always worship him. The entire universe with all
its _tirthas_ and holy spots is there where dwelleth the divine and
eternal Narayana, the Supreme soul, for he is Merit, he is the Supreme
_Brahma_, he is _tirtha_, he is the ascetic retreat, he is the First, he
is the foremost of gods, and he is the great Lord of all creatures. He
is eternal, he is the great Creator, and he is the highest state of
blessedness. Learned persons versed in the scriptures attain to great
happiness by knowing him. In that spot are the celestial Rishis, the
Siddhas, and, indeed, all the Rishis,--where dwelleth the slayer of
Madhu, that primeval Deity and mighty Yogin! Let no doubt enter thy
heart that that spot is the foremost of all holy spots. These, O lord of
earth, are the _tirthas_ and sacred spots on earth, that I have recited,
O best of men! These all are visited by the Vasus, the Sadhyas, the
Adityas, the Marutas, the Aswins and the illustrious Rishis resembling
the celestials themselves. By journeying, O son of Kunti, to those
places, with the Brahmanas and ascetics that are with thee and with thy
blessed brothers, thou wilt be freed from anxiety!'"


SECTION XCI

Vaisampayana continued, "O son of the Kuru race, while Dhaumya was
speaking thus, there arrived at the spot the Rishi Lomasa of great
energy. And the king, who was the eldest of Pandu's sons, with his
followers and those Brahmanas sat round the highly righteous one, like
celestials in heaven sitting round Sakra. And having received him duly,
Yudhishthira the just enquired after the reason of his arrival, and the
object also of his wanderings. Thus asked by Pandu's son, the
illustrious ascetic, well-pleased, replied in sweet words delighting the
Pandayas, 'Travelling at will, O Kaunteya, over all the regions, I came
to Sakra's abode, and saw there the lord of the celestials. There, I saw
thy heroic brother capable of wielding the bow with his left hand,
seated on the same seat with Sakra. And beholding Partha on that seat I
was greatly astonished, O tiger among men! And the lord of the
celestials then said unto me, "_Go thou unto the sons of Pandu_." At the
request, therefore, of Indra as also of the high-souled son of Pritha
have I come hither with speed, desiring to see thee with thy younger
brothers. O child, I will relate what will please thee highly, O son of
Pandu! Do thou listen to it, O king, with Krishna and the Rishis that
are with thee. O bull of the Bharata race, Partha hath obtained from
Rudra that incomparable weapon for the acquisition of which thou hadst
sent him to heaven. That fierce weapon, known by the name of
_Brahma-sira_ which arose after _Amrila_, and which Rudra had obtained
by means of ascetic austerities, hath been acquired by Arjuna together
with the _Mantras_ for hurling and withdrawing it, and the rites of
expiation and revival. And, O Yudhishthira, Arjuna of immeasurable
prowess hath also acquired Vajras and _Dandas_ and other celestial
weapons from Yama and Kuvera and Varuna and Indra, O son of the Kuru
race! And he hath also thoroughly learnt music, both vocal and
instrumental, and dancing and proper recitation of the _Saman_ (Veda)
from Vishwavasu's son. And having thus acquired weapons and mastered the
_Gandhama Veda_, thy third brother Vibhatsu liveth happily (in heaven).
Listen to me, O Yudhishthira, for I shall now deliver to thee the
message of that foremost of celestials. He hath commanded me saying,
"Thou wilt, no doubt, go to the world of men. O best of Brahmanas, tell
thou Yudhishthira these words of mine. Soon will thy brother Arjuna come
to thee, having acquired arms and accomplished a great deed for the
celestials that is incapable of being accomplished by themselves. Do
thou meanwhile devote thyself to ascetic austerities, with thy brothers.
There is nothing superior to asceticism, and it is by asceticism that a
person achieveth great results. And, O bull of the Bharata race, well do
I know that Karna is endued with great ardour and energy and strength
and prowess that is incapable of being baffled. Well do I know that,
skilled in fierce conflict, he hath not his rival in battle; that he is
a mighty bowman, a hero deft in the use of fierce weapons and cased in
the best of mail. Well do I know that that exalted son of Aditya
resembleth the son of Maheswara himself. Well do I also know the high
natural prowess of the broad-shouldered Arjuna. In battle Karna is not
equal unto even a sixteenth part of Pritha's son. And as for the fear of
Karna which is in thy heart, O repressor of foes, I shall dispel when
Savyasachin will have left heaven. And as regards thy purpose, O hero,
to set out on a pilgrimage to _tirthas_, the great Rishi Lomasa will,
without doubt, speak unto thee. And whatever that regenerate Rishi will
relate unto thee touching the merits of asceticism and _tirthas_, thou
shouldst receive with respect and not otherwise!"'"


SECTION XCII

"Lomasa continued, 'Listen now, O Yudhishthira, to what Dhananjaya hath
said: "Cause my brother Yudhishthira to attend to the practice of virtue
which leadeth to prosperity. Endued with wealth of asceticism, thou art
conversant with the highest morality, with ascetic austerities of every
kind, with the eternal duties of kings blessed with prosperity, and the
high and sanctifying merit that men obtain from _tirthas_. Persuade thou
the sons of Pandu to acquire the merit attaching to _tirthas_. Do thou
with thy whole soul persuade the king to visit the _tirthas_ and give
away kine." This is what Arjuna said unto me. Indeed he also said, "Let
him visit all the _tirthas_ protected by thee. Thou wilt also protect
him from Rakshasas, and watch over him in inaccessible regions and
rugged mountain breasts. And as Dadhichi had protected Indra, and
Angiras had protected the Sun, so do thou, O best of regenerate ones,
protect the sons of Kunti from Rakshasas. Along the way are many
Rakshasas, huge as mountain-cliffs. But protected by thee these will not
be able to approach the sons of Kunti." Obedient to the words of Indra
and at the request of Arjuna also protecting thee from dangers, I shall
wander with thee. Before this, O son of the Kuru race, I have twice
visited the _tirthas_. With thee I shall repair to them for the third
time. O Yudhishthira, Manu and other royal _Rishis_ of meritorious deeds
had undertaken journeys to _tirthas_. Indeed, a trip to them is capable
of dispelling all fear, O king! They that are crooked-minded, they that
have not their souls under control, they that are illiterate and
perverse, do not, O Kauravya, bathe in _tirthas_. But thou art ever of a
virtuous disposition and conversant with morality and firm in thy
promises. Thou wilt surely be able to free thyself from the world. For,
O son of Pandu, thou art even as king Bhagiratha, or Gaya, or Yayati, or
any one, O son of Kunti, that is like them.'

"Yudhishthira answered, 'I am so overwhelmed with delight, O Brahmana,
that I cannot find words to answer thee. Who can be more fortunate than
he who is remembered even by the lord of the celestials? Who can be more
fortunate than he who hath been favoured with thy company, who hath
Dhananjaya for a brother, and who is thought of by Vasava himself? As to
thy words, O illustrious one, in respect of a trip to the _tirthas_, my
mind had already been made up at the words of Dhaumya. O Brahmana, I
shall start, at whatever hour thou mayst be pleased to appoint, on the
proposed journey to _tirthas_. Even this is my firm resolve!'"

Vaisampayana continued, "Lomasa then said unto Yudhishthira, who had
made up his mind to start on the proposed journey, 'O mighty king, be
thou light as regards thy retinue, for by this thou wilt be able to go
more easily!'

"Yudhishthira then said, 'Let those mendicants and Brahmanas and _Yogis_
that are incapable of bearing hunger and thirst, the fatigues of travel
and toil, and the severity of winter, desist. Let those Brahmanas also
desist that live on sweetmeats, and they also that desire cooked viands
and food that is sucked or drunk as well as meat. And let those also
remain behind that are dependent on cooks. Let those citizens that have
followed me from motives of loyalty, and whom I have hitherto kept on
proper stipends, repair to king Dhritarashtra. He will give them their
allowances in due time. If, however, that king refuses to grant them
proper allowances, the king of the Panchalas will, for our satisfaction
and welfare, give them these.'"

Vaisampayana continued, "And thereupon oppressed with grief, the
citizens and the principal Brahmanas and Yatis set out for Hastinapura.
And out of affection for Yudhishthira the just, the royal son of Amvika
received them properly, and gratified them with proper allowances. And
the royal son of Kunti, with only a small number of Brahmanas, abode for
three nights at Kamyaka, cheered by Lomasa."


SECTION XCIII

Vaisampayana said, "Those Brahmanas then, that had been dwelling (with
him) in the woods, beholding the son of Kunti about to set out (on the
pious pilgrimage), approached him, O king, and said, 'Thou art about to
set out, O king, on thy journey to the sacred _tirthas_, along with thy
brothers and accompanied by the illustrious Rishi Lomasa. O king, it
behoveth thee, O son of Pandu, to take us with thee. Without thee, we
shall not be able, O son of the Kuru race, to visit them at any time.
Surrounded by dangers and difficult of access, they are infested by
beasts of prey. Those _tirthas_, O lord of men, are inaccessible to
persons in small parties. Foremost of all wielders of the bow, thy
brothers are ever brave. Protected by your heroic selves, we also would
proceed to them. Permit us to acquire, O lord of earth, through thy
grace the blessed fruit of _tirthas_. Protected by thy energy, let us, O
king, be cleansed of all our sins by visiting those _tirthas_ and
purified by baths therein. Bathing in those _tirthas_, thou also, O
Bharata, wilt acquire without doubt the regions difficult of acquisition
that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial
and heroic Bharata only had earned. In thy company, O king, we desire to
behold Prabhasa and other _tirthas_, Mahendra and other hills, Ganga and
other rivers, and Plaksha and other gigantic trees. If, O lord of men,
thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt
surely have prosperity from this. O thou of mighty arms, the _tirthas_
are infested by Rakshasas that ever obstruct ascetic penances. It
behoveth thee to protect us from them. Protected by Lomasa and taking us
with thee, go thou to all the _tirthas_ spoken of by Dhaumya and the
intelligent Narada, as also all those that have been spoken of by the
celestial Rishi Lomasa, endued with great ascetic wealth, and be thou,
by this, cleansed of all thy sins.'

"Thus addressed respectfully by them, the king--that bull amongst the
sons of Pandu--surrounded by his heroic brothers headed by Bhima, with
tears of joy in his eyes, said unto all those ascetics, 'Let it be so.'
With the permission then of Lomasa, as also of his priest Dhaumya, that
foremost of Pandu's sons with soul under complete control, resolved,
along with his brothers and Drupada's daughter of faultless features, to
set out. Just at this time, the blessed Vyasa, as also Parvata and
Narada, all endued with high intelligence, came to Kamyaka for seeing
the son of Pandu. Beholding them, king Yudhishthira worshipped them with
due rites. And worshipped by the monarch thus, those blessed ones,
addressing Yudhishthira, said, 'O Yudhishthira, O Bhima, and ye twins,
banish all evil thoughts from your minds. Purify your hearts and then
set out for the _tirthas_. The Brahmanas have said that the observance
of regulations in respect of the body are called earthly vows, while
efforts to purify the heart, so that it may be free from evil thoughts,
are called spiritual vows. O king, the mind that is free from all evil
thoughts is highly pure. Purifying yourselves, therefore, harbouring
only friendly feelings for all, behold ye the _tirthas_. Observing
earthly vows in respect of your bodies and purifying your minds by
spiritual vows, obtain ye the fruits as recited, of pilgrimages.'

"Saying, 'So be it,' the Pandavas with Krishna, caused those celestial
and human Rishis to perform the usual propitiatory ceremonies. And those
heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada
and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as
also the ascetics that had been residing with them in the woods, set out
on the day following the full moon of _Agrahayana_ in which the
constellation _Pushya_ was ascendant. Dressed in barks and hides, and
with matted lock on head, they were all cased in impenetrable mail and
armed with swords. And O Janamejaya, the heroic sons of Pandu with
quivers and arrows and scimitars and other weapons, and accompanied by
Indrasena and other attendants with fourteen and one cars, a number of
cooks and servants of other classes, set out with faces turned towards
the east!"


SECTION XCIV

"Yudhishthira said, 'O best of celestial Rishis, I do not think that I
am without merits. Yet am I afflicted with so much sorrow that there
never was a king like me. I think, however, that my enemies are
destitute of good qualities and even destitute of morality. Yet why, O
Lomasa, do they prosper in this world?'

"Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men
should often prosper in consequence of the sins they commit. A man may
be seen to prosper by his sins, obtain good therefrom and vanquish his
foes. Destruction, however, overtakes him to the roots. O king, I have
seen many Daityas and Danavas prosper by sin but I have also seen
destruction overtake them. O exalted one, I have seen all this in the
righteous age of yore. The gods practised virtue, while the Asuras
abandoned it. The gods visited the _tirthas_, while the Asuras did not
visit them. And at first the sinful Asuras were possessed with pride.
And pride begat vanity and vanity begat wrath. And from wrath arose
every kind of evil propensities, and from these latter sprang
shamelessness. And in consequence of shamelessness, good behaviour
disappeared from among them. And because they had become shameless and
destitute of virtuous propensities and good conduct and virtuous vows,
forgiveness and prosperity and morality forsook them in no time. And
prosperity then, O king, sought the gods, while adversity sought the
Asuras. And when the Daityas and the Danavas, deprived of sense by
pride, were possessed by adversity, Kali also sought to possess them.
And, O son of Kunti, overwhelmed with pride, and destitute of rites and
sacrifices, and devoid of reason and feeling, and their hearts full of
vanity, destruction overtook them soon. And covered with infamy, the
Daityas were soon exterminated. The gods, however, who were virtuous in
their practices, going to the seas, the rivers, the lakes and the holy
spots, cleansed themselves of all sins, O son of Pandu, by means of
ascetic penances and sacrifices and gifts and blessings, and obtained
prosperity and the consequence. And because the gods always performed
sacrifices and holy deeds abandoning every practice that was evil, and
visited the _tirthas_, as the consequence thereof they acquired great
good fortune. Guided by this, O king, do thou also, with thy brothers,
bathe in _tirthas_, for then thou wilt obtain prosperity once more. Even
this is the eternal road. And, O monarch, as king Nriga and Shivi and
Ausinara and Bhagiratha and Vasumanas and Gaya and Puru and Pururavas,
by practising ascetic penances and visiting _tirthas_ and touching
sacred waters and beholding illustrious ascetics, obtained fame and
sanctity and merit and wealth, so wilt thou also obtain prosperity that
is great. And as Ikshwaku with his sons, friends and followers, as
Muchukunda and Mandhatri and king Marutta, as the gods through power of
asceticism and the celestial Rishis also, had all obtained fame, so wilt
thou also obtain great celebrity. The sons of Dhritarashtra, on the
other hand, enslaved by sinfulness and ignorance, will, without doubt,
be soon exterminated like the Daityas.'"


SECTION XCV

Vaisampayana said, "The heroic sons of Pandu, accompanied by their
followers, proceeding from place to place, at last arrived at Naimisha.
O king, reaching the Gomati, the Pandavas bathed in the sacred _tirtha_
of that stream, and having performed their ablutions there, they gave
away, O Bharata, both kine and wealth! And repeatedly offering oblations
of water, O Bharata, to the gods, the pitris, and the Brahmanas, in the
_tirthas_ called Kanya, Aswa, and Go and staying (as directed) in
Kalakoti and the Vishaprastha hills, the Kauravas then, O king, reached
Vahuda and performed their ablution in that stream. Proceeding next, O
lord of earth, to the sacrificial region of the gods known by the name
Prayaga, they bathed in the confluence of Ganga and Yamuna and residing
there practised ascetic penances of great merit. And the Pandavas, of
truthful promises, bathing in the _tirtha_, cleansed themselves of every
sin. The sons of Pandu then, O king of the Bharata race, accompanied by
those Brahmanas, proceeded to the _tirtha_ called _Vedi_, sacred to the
Creator and adored by the ascetics. Residing there for some time and
gratifying the Brahmanas with the fruit and roots of the wilderness and
clarified butter, those heroes began to practise ascetic penances of
great merit. They then proceeded to Mahidhara consecrated by that
virtuous royal sage Gaya of unrivalled splendour. In that region is the
hill called Gayasira, as well as the delightful river called Mahanadi,
with fine banks graced by bushes of canes. On that celestial hill of
holy peaks is a sacred _tirtha_ called _Brahmasara_ which is much adored
by ascetics. There on the banks of that lake had dwelt of yore the
eternal god himself of justice, and it was thither that the illustrious
Rishi Agastya had repaired to behold that deity. It is from that lake
that all the rivers take their rise and there in that _tirtha_, Mahadeva
the wielder of the _Pinaka_, is present for aye. Arriving at that spot,
the heroic sons of Pandu practised the vow that is known by the name of
the _Chaturmasya_ according to all the rites and ordinances of the great
sacrifice called _Rishiyajna_. It is there that that mighty tree called
the Eternal banian stands. Any sacrifice performed there produces merit
that is eternal. In that sacrificial platform of the gods producing
eternal merit, the Pandavas began to fast with concentrated souls. And
there came unto them Brahmanas by hundreds endued with wealth of
asceticism. And those Brahmanas also all performed the _Chaturmasya_
sacrifice according to the rites inculcated by the Rishis. And there in
that _tirtha_, those Brahmanas old in knowledge and ascetic merit and
fully versed in the Vedas, that constituted the court of the illustrious
sons of Pandu, talked in their presence upon various subjects of sacred
import. And it was in that place that the learned vow-observing, and
sacred Shamatha, leading, besides, a life of celibacy, spake unto them,
O king, of Gaya, the son of Amurttaraya. And Shamatha said, 'Gaya, the
son of Amurttaraya, was one of the foremost of royal sages. Listen to
me, O Bharata, as I recite his meritorious deeds. It was here, O king,
that Gaya had performed many sacrifices distinguished by the enormous
quantities of food (that were distributed) and the profuse gifts that
were given away (unto Brahmanas). Those sacrifices, O king, were
distinguished by mountains in hundreds and thousands of cooked rice,
lakes of clarified butter and rivers of curds in many hundreds, and
streams of richly-dressed curries in thousands. Day after day were these
got ready and distributed amongst all comers, while, over and above
this, Brahmanas and others, O king, received food that was clean and
pure. During the conclusion also (of every sacrifice) when gifts were
dedicated to the Brahmanas, the chanting of the Vedas reached the
heavens. And so loud, indeed, was the sound of the Vedic _Mantras_ that
nothing else, O Bharata, could be heard there. Thus sacred sounds, O
king, filled the earth, the points of the horizon, the sky and heaven
itself. Even these were the wonders that persons noticed on those
occasions. And gratified with the excellent viands and drinks that the
illustrious Gaya provided, men, O bull of the Bharata race, went about
singing these verses. In Gaya's great sacrifice, who is there today,
amongst creatures, that still desireth to eat? There are yet twenty-five
mountains of food there after all have been fed! What the royal sage
Gaya of immense splendour hath achieved in his sacrifice was never
achieved by men before, nor will be by any in future. The gods have been
so surfeited by Gaya with clarified butter that they are not able to
take anything that anybody else may offer. As sand grains on earth, as
stars in the firmament, as drops showered by rain-charged clouds, cannot
ever be counted by anybody, so can none count the gifts in Gaya's
sacrifice!

"'O son of the Kuru race, many times did king Gaya perform sacrifices of
this description, here, by the side of this Brahmasara!'"


SECTION XCVI

Vaisampayana said, "After this the royal son of Kunti who was ever
distinguished for his profuse gifts unto Brahmanas, proceeded to the
asylum of Agastya and took up his abode in Durjaya. It was here that
that foremost of speakers, king Yudhishthira asked Lomasa as to why
Agastya had slain Vatapi there. And the king also enquired after the
extent of that man-destroying Daitya's prowess, and the reason also of
the illustrious Agastya's wrath being excited against that Asura.

"Thus questioned, Lomasa said, 'O son of Kuru race, there was in the
city called Manimati, in days of yore, a Daitya named Ilwala, whose
younger brother was Vatapi. One day that son of Diti addressed the
Brahmana endued with ascetic merit, saying, "O holy one, grant me a son
equal unto Indra." The Brahmana, however, did not grant the Asura a son
like Indra. And at this, the Asura was inflamed with wrath against the
Brahmana. And from that day, O king, the Asura Ilwala became a destroyer
of Brahmanas. And endued with power of illusion the angry Asura
transformed his brother into a ram. And Vatapi also capable of assuming
any form at will, would immediately assume the shape of a ram. And the
flesh of that ram, after being properly dressed, was offered to
Brahmanas as food. And after they had eaten of it, they were slain. For
whomsoever Ilwala summoned with his voice, he would come back to Ilwala
even if he had gone to the abode of Yama, in re-embodied form endued
with life, and show himself to Ilwala. And so having transformed the
Asura Vatapi into a ram and properly cooked his flesh and feeding
Brahmanas therewith, he would summon Vatapi. And the mighty Asura
Vatapi, that foe of Brahmanas, endued with great strength and power of
illusion, hearing, O king, those sounds uttered with a loud voice by
Ilwala, and ripping open the flanks of the Brahmana would come
laughingly out, O lord of earth! And it was thus, O monarch, that the
wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently took away
their lives.

"'Meanwhile, the illustrious Agastya beheld his deceased ancestors
hanging in a pit with heads downwards. And he asked those personages
thus suspended in that hole, saying, "_What is the matter with you?_"
Thus questioned those utterers of _Brahma_ replied, "It is even for
offspring." And they also told him, "We are your ancestors. It is even
for offspring that we stay suspended in this pit. If, O Agastya, thou
canst beget us a good son, we may then be saved from this hell and thou
also wilt obtain thy blessed state of those having offspring." Endued
with great energy and observant of truth and morality Agastya replied,
saying, "Ye Pitris, I will accomplish your desire. Let this anxiety of
yours be dispelled." And the illustrious Rishi then began to think of
perpetuating his race. But he saw not a wife worthy of him on whom he
himself could take his birth in the form of a son. The Rishi
accordingly, taking those parts that were regarded as highly beautiful,
from creatures possessing them, created therewith an excellent woman.
And the Muni, endued with great ascetic merit, thereupon gave that girl
created for himself to the king of the Vidharbhas who was then
undergoing ascetic penances for obtaining offspring. And that blessed
girl of sweet face (thus disposed of) then took her birth (in Vidarbha's
royal line) and, beautiful as the effulgent lightning, her limbs began
to grow day by day. And as soon as that lord of earth--the ruler of the
Vidarbhas--saw her ushered into life, he joyfully communicated the
intelligence, O Bharata, unto the Brahmanas. And the Brahmanas
thereupon, O lord of earth, blessed the girl and they bestowed upon her
the name Lopamudra. And possessed of great beauty, she began, O monarch,
to grow quickly like unto a lotus in the midst of water or the effulgent
flame of a fire. And when the girl grew and attained to puberty, a
hundred virgins decked in ornaments and a hundred maids waited in
obedience upon her blessed self. And surrounded by those hundred maids
and virgins, she shone in their midst, endued as she was with bright
effulgence, like Rohini in the firmament amid an inferior multitude of
stars. And possessed as she was of good behaviour and excellent manners,
none dared ask for her hand even when she attained to puberty, through
fear of her father, the king of the Vidharbhas. And Lopamudra, devoted
to truth, surpassing the Apsaras even in beauty, gratified her father
and relatives by means of her conduct. And her father, beholding his
daughter--the princess of Vidharbha--attain to puberty, began to reflect
in his mind, saying, "To whom should I give this daughter of mine?"'"


SECTION XCVII

"Lomasa continued, 'When Agastya thought that girl to be competent for
the duties of domesticity, he approached that lord of earth--the ruler
of Vidharbhas--and addressing him, said, "I solicit thee, O king, to
bestow thy daughter Lopamudra on me." Thus addressed by the Muni, the
king of the Vidharbhas swooned away. And though unwilling to give the
Muni his daughter, he dared not refuse. And that lord of earth then,
approaching his queen, said, "This Rishi is endued with great energy. If
angry, he may consume me with the fire of his curse. O thou of sweet
face, tell me what is thy wish." Hearing these words of the king, she
uttered not a word. And beholding the king along with the queen
afflicted with sorrow, Lopamudra approached them in due time and said,
"O monarch, it behoveth thee not to grieve on my account. Bestow me on
Agastya, and, O father, save thyself, by giving me away." And at these
words of his daughter, O monarch, the king gave away Lopamudra unto the
illustrious Agastya with due rites. And obtaining her as wife, Agastya
addressed Lopamudra, saying, "Cast thou away these costly robes and
ornaments." And at these words of her lord, that large-eyed damsel of
thighs tapering as the stem of the plantain tree cast away her handsome
and costly robes of fine texture. And casting them away she dressed
herself in rags and barks and deerskins, and became her husband's equal
in vows and acts. And proceeding then to Gangadwara that illustrious and
best of Rishis began to practise the severest penances along with his
helpful wife. And Lopamudra herself, well pleased, began to serve her
lord from the deep respect that she bore him. And the exalted Agastya
also began to manifest great love for his wife.

"'After a considerable time, O king, the illustrious Rishi one day
beheld Lopamudra, blazing in ascetic splendour come up after the bath in
her season. And pleased with the girl, for her services, her purity, and
self control, as also with her grace and beauty, he summoned her for
marital intercourse. The girl, however, joining her hands, bashfully but
lovingly addressed the Rishi, saying, "The husband, without doubt,
weddeth the wife for offspring. But it behoveth thee, O Rishi, to show
that love to me which I have for thee. And it behoveth thee, O
regenerate one, to approach me on a bed like to that which I had in the
palace of my father. I also desire that thou shouldst be decked in
garlands of flowers and other ornaments, and that I should approach thee
adorned in those celestial ornaments that I like. Otherwise, I cannot
approach thee, dressed in these rags dyed in red. Nor, O regenerate
Rishi, it is sinful to wear ornaments (on such an occasion)." Hearing
these words of his wife, Agastya replied, "O blessed girl, O thou of
slender waist, I have not wealth like what thy father hath, O
Lopamudra!" She answered saying, "Thou who art endued with wealth of
asceticism, art certainly able to bring hither within a moment, by
ascetic power, everything that exists in the world of men." Agastya
said, "It is even so as thou hast said. That, however, would waste my
ascetic merit. O bid me do that which may not loosen my ascetic merit."
Lopamudra then said, "O thou endued with wealth of asceticism, my season
will not last long, I do not desire, however, to approach thee
otherwise. Nor do I desire to diminish thy (ascetic) merit in any way.
It behoveth thee, however, to do as I desire, without injuring thy
virtue."

"'Agastya then said, "O blessed girl, if this be the resolve that thou
hast settled in thy heart, I will go out in quest of wealth. Meanwhile,
stay thou here as it pleaseth thee."'"


SECTION XCVIII

"Lomasa continued, 'Agastya then, O son of the Kuru race, went to king
Srutarvan who was regarded as richer than other kings, to beg for
wealth. And that monarch, learning of the arrival of the pot-born Rishi
on the frontiers of his kingdoms, went out with his ministers and
received the holy man with respect. And the king duly offering the
_Arghya_ in the first instance, submissively and with joined hands
enquired then after the reason of the Rishi's arrival. And Agastya
answered saying, "O lord of the earth, know that I have come to thee,
desirous of wealth. Give me a portion according to thy ability and
without doing injury to others."'

"Lomasa continued, 'The king, then, representing unto the Rishi the
equality of his expenditure and income, said, "O learned one, take thou
from my possessions the wealth thou pleasest." Beholding, however, the
equality of that monarch's expenditure with income, the Rishi who always
saw both sides with equal eyes, thought that if he took anything under
the circumstances, his act would result in injury to creatures. Taking,
therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter,
hearing of their arrival on his frontiers, received them duly. And
Vradhnaswa also offered them the _Arghyas_ and water to wash their feet.
And the monarch, with their permission, then enquired after the reason
of their coming. And Agastya said, "O lord of earth, know that we have
come to thee desirous of wealth. Give us what thou canst, without doing
injury to others."'

"Lomasa continued, 'That monarch then represented unto them the equality
of his expenditure and income, and said, "Knowing this, take ye what ye
desire." The Rishi, however, who saw both sides with equal eyes,
beholding the equality of that monarch's income with expenditure,
thought that if he took anything under the circumstances, his act would
result in injury to all creatures. Agastya and Srutarvan, with king
Vardhnaswa then went to Purokutsa's son, Trasadasyu, of enormous wealth.
The high-souled Trasadasyu, learning of their arrival on the confines of
his kingdom went out, O king, and received them well. And that best of
monarchs in Ikshvaku's line, having worshipped all of them duly,
enquired after the reason of their arrival. And Agastya answered, "O
lord of earth, know that we have all come to thee, desirous of wealth.
Give us what you can, without injuring others."'

"Lomasa continued, 'That monarch then, represented unto them the
equality of his income with expenditure, and said, "Knowing this, take
ye what ye desire." Beholding, however, the equality of that monarch's
expenditure with income, the Rishi who saw both sides with equal eyes,
thought that if he took anything under the circumstances, his act would
result in injury to all creatures. Then, O monarch, all those kings
looking at one another, together spoke unto the Rishis saying, "O
Brahmana, there is a Danava of the name Ilwala who of all persons on
earth, is possessed of enormous wealth. Let us all approach him to-day
and beg wealth of him."'

"Lomasa continued, 'This suggestion, O king, of begging wealth of Ilwala
appeared to them to be proper. And, O monarch, all of them went together
to Ilwala after this!'"


SECTION XCIX

"Lomasa said, 'When Ilwala learnt that those kings along with the great
Rishi had arrived on the confines of his domain, he went out with his
ministers and worshipped them duly. And that prince of Asuras received
them hospitably, entertaining them, O son of the Kuru race, with well
dressed meat supplied by his brother Vatapi (transformed into a ram).
Then all those royal sages, beholding the mighty Asura Vatapi, who had
been transformed into a ram thus cooked for them, became sad and
cheerless and were nearly deprived of themselves. But that best of
Rishis--Agastya--addressing those royal sages, said, "Yield ye not to
grief, I will eat up the great Asura." And the mighty Rishi then sat
himself down on an excellent seat, and the prince of Asuras, Ilwala,
began to distribute the food smilingly. And Agastya ate up the whole of
the meat supplied by Vatapi (transformed into a ram). And after the
dinner was over, Ilwala began to summon his brother. But thereupon a
quantity of air alone came out of the illustrious Rishi's stomach, with
a sound that was as loud, O child, as the roar of the clouds. And Ilwala
repeatedly said, "Come out, O Vatapi!" Then that best of
Munis--Agastya--bursting out in laughter, said, "How can he come out? I
have already digested that great Asura." And beholding his brother
already digested, Ilwala became sad and cheerless and joining his hands,
along with his ministers, addressing the Rishi (and his companions),
said, "What for have ye come hither, and what can I do for you?" And
Agastya smilingly answered Ilwala, saying, "We know thee, O Asura, to be
possessed of great power and also enormous wealth. These kings are not
very wealthy while my need also of wealth is great. Give us what thou
canst, without injuring others." Thus addressed Ilwala saluted the Rishi
and said, "If thou say what it is that I mean to give, then will I give
you wealth." Hearing this Agastya said, "O great Asura, thou hast even
purposed to give unto each of these kings ten thousand kine and as many
gold coins. And unto me thou hast purposed to give twice as much, as
also a car of gold and a couple of horses fleet as thought. If thou
enquirest now, thou wilt soon learn that your car is made of gold."
Thereupon, O son of Kunti, Ilwala made enquiries and learnt that the car
he had intended to give away was really a golden one. And the Daitya
then with a sad heart, gave away much wealth and that car, unto which
were yoked two steeds called Virava and Surava. And those steeds, O
Bharata, took those kings and Agastya and all that wealth to the asylum
of Agastya within the twinkling of an eye. And those royal sages then
obtaining Agastya's permission, went away to their respective cities.
And Agastya also (with that wealth) did all that his wife Lopamudra had
desired. And Lopamudra then said, "O illustrious one, thou hast now
accomplished all my wishes. Beget thou a child on me that shall be
possessed of great energy." And Agastya replied unto her, saying, "O
blessed and beauteous one, I have been much gratified with thy conduct.
Listen thou unto me as regards the proposal I make in respect of thy
offspring. Wouldst thou have a thousand sons, or a century of sons each
equal to ten, or ten sons equal each to an hundred, or only one son who
may vanquish a thousand?" Lopamudra answered, "Let me have one son equal
unto a thousand, O thou endued with wealth of asceticism! One good and
learned son is preferable to many evil ones."'

"Lomasa continued, 'Saying, "So be it," that pious Muni thereupon knew
his devout wife of equal behaviour. And after she had conceived, he
retired into the forest. And after the Muni had gone away, the foetus
began to grow for seven years. And after the seventh year had expired,
there came out of the womb, the highly learned Dridhasyu, blazing, O
Bharata, in his own splendour. And the great Brahmana and illustrious
ascetic, endued with mighty energy, took his birth as the Rishi's son,
coming out of the womb, as if repeating the Vedas with the _Upanishads_
and the _Angas_. Endued with great energy while yet a child, he used to
carry loads of sacrificial fuel into the asylum of his father, and was
thence called _Idhmavaha_ (carrier of sacrificial wood). And the Muni,
beholding his son possessed of such virtues, became highly glad.

"'And it was thus, O Bharata, that Agastya begat an excellent son in
consequence of which his ancestors, O king, obtained the regions they
desired. And it is from that time that this spot hath become known on
the earth as the asylum of Agastya. Indeed, O king, this is the asylum
graced with numerous beauties, of that Agastya who had slain Vatapi of
Prahlada's race. The sacred Bhagirathi, adored by gods and Gandharvas
gently runneth by, like a breeze-shaken pennon in the welkin. Yonder
also she floweth over craggy crests descending lower and lower, and
looketh like an affrighted she-snake lying along the hilly slopes.
Issuing out of the matted locks of Mahadeva, she passes along, flooding
the southern country and benefiting it like a mother, and ultimately
mingleth with the ocean as if she were his favourite bride. Bathe ye as
ye like in this sacred river, ye son of Pandu! And behold there, O
Yudhishthira, the _tirtha_ of Bhrigu that is celebrated over the three
worlds and adored, O king, by great Rishis. Bathing here, Rama (of
Bhrigu's race) regained his might, which had been taken away from him
(by Dasaratha's son). Bathing here, O son of Pandu, with thy brothers
and Krishna, thou wilt certainly regain that energy of thine that hath
been taken away by Duryodhana, even as Rama regained his that had been
taken away by Dasaratha's son in hostile encounter.'"

Vaisampayana continued, "At these words of Lomasa, Yudhishthira bathed
there with his brothers and Krishna, and offered oblations of water, O
Bharata, to the gods and the Pitris. And, O bull among men, after
Yudhishthira had bathed in that _tirtha_, his body blazed forth in
brighter effulgence, and he became invincible in respect of all foes. The
son of Pandu then, O king, asked Lomasa, saying, 'O illustrious one, why
had Rama's energy and might been taken away? And how also did he regain
it? O exalted one, I ask thee, tell me everything.'

"Lomasa said, 'Listen, O king, to the history of Rama (the son of
Dasaratha) and Rama of Bhrigu's line gifted with intelligence. For the
destruction of Ravana, O king, Vishnu, in his own body, took his birth
as the son of illustrious Dasaratha. We saw in Ayodhya that son of
Dasaratha after he had been born. It was then that Rama of Bhrigu's
line, the son of Richika by Renuka, hearing of Rama the son of
Dasaratha--of spotless deeds--went to Ayodhya, impelled by curiosity,
and taking with him that celestial bow so fatal to the Kshatriyas, for
ascertaining the prowess of Dasaratha's son. And Dasaratha, hearing that
Rama of Bhrigu's race had arrived on the confines of his domains, set
his own son Rama to receive the hero with respect. And beholding
Dasaratha's son approach and stand before him with ready weapons, Rama
of Bhrigu's line smilingly addressed him, O son of Kunti, saying, "O
king, O exalted one, string, if thou canst, with all thy might, this
bow which in my hands was made the instrument of destroying the
Kshatriya race." Thus addressed, Dasaratha's son answered, "O
illustrious one, it behoveth thee not to insult me thus. Nor am I,
amongst the regenerate classes, deficient in the virtues of the
Kshatriya order. The descendants of Ikshwaku in special never boast of
the prowess of their arms." Then unto Dasaratha's son who said so, Rama
of Bhrigu's line replied, "A truce to all crafty speech, O king! Take
this bow." At this, Rama the son of Dasaratha, took in anger from the
hands of Rama of Bhrigu's line that celestial bow that had dealt death
to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly
strung that bow without the least exertion, and with its twang loud as
the thunder-rattle, affrighted all creatures. And Rama, the son of
Dasaratha, then, addressing Rama of Bhrigu's said, "Here, I have strung
this bow. What else, O Brahmana, shall I do for thee?" Then Rama, the
son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial
arrow and said, "Placing this on the bow-string, draw to thy ear, O
hero!"'"

"Lomasa continued, 'Hearing this, Dasaratha's son blazed up in
wrath and said, "I have heard what thou hast said, and even pardoned
thee. O son of Bhrigu's race, thou art full of vanity. Through the
Grandsire's grace thou hast obtained energy that is superior to that of
the Kshatriyas. And it is for this that thou insultest me. Behold me now
in my native form: I give thee sight." Then Rama of Bhrigu's race beheld
in the body of Dasaratha's son the Adityas with the Vasus, the Rudras,
the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar
constellations and the planets, the Gandharvas, the Rakshasas, the
Yakshas, the Rivers, the _tirthas_, those eternal Rishis identified with
_Brahma_ and called the Valkhilyas, the celestial Rishis, the Seas and
Mountains, the Vedas with the Upanishads and _Vashats_ and the
sacrifices, the Samans in their living form, the Science of weapons, O
Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the
illustrious Vishnu then shot that shaft. And at this the earth was
filled with sounds of thunder, and burning meteors, O Bharata, began to
flash through the welkin. And showers of dust and rain fell upon the
surface of the earth. And whirlwinds and frightful sounds convulsed
everything, and the earth herself began to quake. And shot by the hand
of Rama, that shaft, confounding by its energy the other Rama, came back
blazing into Rama's hands. And Bhargava, who had thus been deprived of
his senses, regaining consciousness and life, bowed unto Rama--that
manifestation of Vishnu's power. And commanded by Vishnu, he proceeded
to the mountains of Mahendra. And thenceforth that great ascetic began
to dwell there, in terror and shame. And after the expiration of a year,
the Pitris, beholding Rama dwelling there deprived of energy, his pride
quelled, and himself sunk in affliction, said unto him, "O son, having
approached Vishnu, thy behaviour towards him was not proper. He
deserveth for aye worship and respect in the three worlds. Go, O son, to
that sacred river which goeth by name of Vadhusara! Bathing in all the
_tirthas_ of that stream, thou wilt regain thy energy! There in that
river is the _tirthas_ called Diptoda where thy grandsire Bhrigu, O
Rama, in the celestial age had practised ascetic penances of great
merit." Thus addressed by them, Rama, O son of Kunti, did what the
Pitris bade him, and obtained back at this _tirtha_, O son of Pandu, the
energy he had lost. Even this O child, was what befell Rama of spotless
deeds in days in of yore, after he had, O king, met Vishnu (in the form
of Dasaratha's son)!'"


SECTION C

"Yudhishthira said, 'O best of regenerate ones, I desire again to hear
of the achievements in detail of Agastya--that illustrious Rishi endued
with great intelligence.'

"Lomasa said, 'Listen now, O king, to the excellent and wonderful and
extraordinary history of Agastya, as also, O monarch, about the prowess
of that Rishi of immeasurable energy. There were in the Krita age
certain tribes of fierce Danavas that were invincible in battle. And
they were known by the name of Kalakeyas and were endued with terrible
prowess. Placing themselves under Vritra and arming themselves with
diverse weapons they pursued the celestials with Indra at their head in
all directions. The gods then all resolved upon the destruction of
Vritra, and went with Indra at their head to Brahma. And beholding them
standing before him with joined hands, Parameshthi addressed them all
and said, "Everything is known to me, ye gods, about what ye seek. I
shall indicate now the means by which ye may slay Vritra. There is a
high-souled and great Rishi known by the name of Dadhicha. Go ye all
together unto him and solicit of him a boon. With well-pleased heart,
that Rishi of virtuous soul will even grant you the boon. Desirous as ye
are of victory, go ye all together unto him and tell him, '_For the good
of the three worlds, give us thy bones_.' Renouncing his body, he will
give you his bones. With these bones of his, make ye a fierce and
powerful weapon to be called _Vajra_, endued with six sides and terrible
roar and capable of destroying even the most powerful enemies. With that
weapon will he of a hundred sacrifices slay Vritra. I have now told you
all. See that all this is done speedily." Thus addressed by him, the
gods with the Grandsire's leave (came away), and with Narayana at their
head proceeded to the asylum of Dadhicha. That asylum was on the other
bank of the river Saraswati and covered with diverse trees and creepers.
And it resounded with the hum of bees as if they were reciting _Samans_.
And it also echoed with the melodious notes of the male _Kokila_ and the
_Chakora_. And buffaloes and boars and deer and _Chamaras_ wandered
there at pleasure freed from the fear of tigers. And elephants with the
juice trickling down from rent temples, plunging in the stream, sported
with the she-elephants and made the entire region resound with their
roars. And the place also echoed with the loud roars of lions and
tigers, while at intervals might be seen those grisly monarchs of the
forest lying stretched in caves and glens and beautifying them with
their presence. And such was the asylum, like unto heaven itself, of
Dadhicha, that the gods entered. And there they beheld Dadhicha looking
like the sun himself in splendour and blazing in grace of person like
the Grandsire himself. And the celestials saluted the feet of the Rishi
and bowed unto him and begged of him the boon that the Grandsire had
bade them do. Then Dadhicha, well pleased, addressing those foremost of
celestials, said, "Ye celestials, I will do what is for your benefit. I
will even renounce this body of mine myself." And that foremost of men
with soul under control, having said this, suddenly renounced his life.
The gods then took the bones of the deceased Rishi as directed. And the
celestials, glad at heart, went to Twashtri (the celestial Artificer)
and spake to him of the means of victory. And Twashtri, hearing those
words of theirs, became filled with joy, and constructed (out of those
bones) with great attention and care the fierce weapons called _Vajra_.
And having manufactured it, he joyfully addressed Indra, saying, "With
this foremost of weapons, O exalted one, reduce that fierce foe of the
gods to ashes. And having slain the foe, rule thou happily the entire
domain of heaven, O chief of the celestials, with those that follow
thee." And thus addressed by Twashtri, Purandara took the _Vajra_ from
his hand, joyfully and with proper respect.'"


SECTION CI

"Lomasa said, 'Armed with the _Vajra_ then, and supported by celestials
endued with great might, Indra then approached Vritra, who was then
occupying the entire earth and the heaven. And he was guarded on all
sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic
mountains with towering peaks. And the encounter that took place between
the gods and the Danavas lasted for a short while and was, O chief of
the Bharatas, terrific in the extreme, appalling as it did the three
worlds. And loud was the clash of swords and scimitars upraised and
warded off by heroic hands in course of those fierce encounters. And
heads (severed from trunks) began to roll from the firmament to the
earth like fruits of the palmyra palm falling upon the ground, loosened
from their stalks. And the Kalakeyas armed with iron-mounted bludgeons
and cased in golden mail ran against the gods, like moving mountains on
conflagration. And the gods, unable to stand the shock of that impetuous
and proudly advancing host, broke and fled from fear. Purandara of a
thousand eyes, beholding the gods flying in fear and Vritra growing in
boldness, became deeply dejected. And the foremost of gods Purandara,
himself, agitated with the fear of the Kalakeyas, without losing a
moment, sought the exalted Narayana's refuge. And the eternal Vishnu
beholding Indra so depressed enhanced his might by imparting unto him a
portion of his own energy. And when the celestials beheld that Sakra was
thus protected by Vishnu, each of them imparted unto him his own energy.
And the spotless Brahmarshis also imparted their energies unto the chief
of the celestials. And favoured thus by Vishnu and all the gods and by
the high-blessed Rishis also, Sakra became mightier than before. And
when Vritra learnt that the chief of the celestials had been filled with
might of others, he sent forth some terrific roars. And at these roars
of his, the earth, the directions, the firmament, heaven, and the
mountains all began to tremble. And the chief of the celestials, deeply
agitated on hearing that fierce and loud roar, was filled with fear, and
desiring to slay the Asura soon, hurled, O king, the mighty _Vajra_. And
struck with Indra's _Vajra_ the great Asura decked in gold and garlands
fell head-long, like the great mountain Mandara hurled of yore from
Vishnu's hands; and although the prince of Daityas was slain, yet Sakra
in panic ran from the field, desiring to take shelter in a lake,
thinking that the _Vajra_ itself had not been hurled from his hands and
regarding that Vritra himself was still alive. The celestials, however,
and the great Rishis became filled with joy, and all of them began to
cheerfully chant the praise of Indra. And mustering together, the
celestials began to slay the Danavas, who were dejected at the death of
their leader. And struck with panic at sight of the assembled celestial
host, the afflicted Danavas fled to the depths of the sea. And having
entered the fathomless deep, teeming with fishes and crocodiles, the
Danavas assembled together and began to proudly conspire for the
destruction of the three worlds. And some amongst them that were wise in
inferences suggested courses of action, each according to his judgment.
In course of time, however, the dreadful resolution arrived at those
conspiring sons of Diti, was that they should, first of all, compass the
destruction of all persons possessed of knowledge and ascetic virtue.
The worlds are all supported by asceticism. Therefore, they said, "Lose
no time for the destruction of asceticism. Compass ye without delay the
destruction of those on earth that are possessed of ascetic virtues,
that are conversant with duties and the ways of morality, and that have
a knowledge of _Brahma_; for when these are destroyed, the universe
itself will be destroyed." And all the Danavas, having arrived at this
resolution for the destruction of the universe, became highly glad. And
thenceforth they made the ocean--that abode of Varuna--with billows high
as hills, their fort, from which to make their sallies.'"


SECTION CII

"Lomasa said, 'The Kalakeyas then having recourse to that receptacle of
waters, which is the abode of Varuna, began their operations for the
destruction of the universe. And during the darkness of the night those
angry Daityas began to devour the Munis they found in woody retreats and
sacred spots. And those wicked wretches devoured in the asylum of
Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine
other ascetics. And, proceeding to the asylum of Chyavana that was
inhabited by many _Brahmacharis_, they devoured a century of Brahmanas
that lived upon fruit and roots alone. And they began to do all this
during the darkness of the night, while they entered the depths of the
sea by day. And they slew a full score of Brahmanas of subdued souls and
leading a Brahmacharya mode of life and living upon air and water alone,
in the retreat of Bharadwaja. And it was thus that those Danavas the
Kalakeyas, intoxicated with prowess of arms and their lives nearly run
out, gradually invaded all the asylums of the Rishis during the darkness
of the night, slaughtering numerous Brahmanas. And, O best of men,
although the Danavas behaved in this way towards the ascetics in woody
retreats, yet men failed to discover anything of them. And every morning
people saw the dead bodies of Munis emaciated with frugal diet, lying on
the ground. And many of those bodies were without flesh and without
blood, without marrow, without entrails, and with limbs separated from
one another. And here and there lay on the ground heaps of bones like
masses of conch shells. And the earth was scattered over with the
(sacrificial) contents of broken jars and shattered ladles for pouring
libations of clarified butter and with the sacred fires kept with care
by the ascetics. And the universe afflicted with the terror of the
Kalakeyas, being destitute of Vedic studies and _vashats_ and
sacrificial festivals and religious rites, became entirely cheerless.
And, O king, when men began to perish in this way, the survivors,
afflicted with fear, fled for their lives in all directions. And some
fled to caverns and some behind mountain-streams and springs and some
through fear of death, died without much ado. And some who were brave
and mighty bowmen cheerfully went out and took great trouble in tracking
the Danavas. Unable, however, to find them out, for the Asuras had
sought refuge in the depths of the sea, these brave men came back to
their homes gratified with the search. And, O lord of men, when the
universe was being thus destroyed, and when sacrificial festivals and
religious rites had been suspended, the gods became deeply afflicted.
And gathering together with Indra in their midst they began, from fear,
to take counsel of one another. And repairing unto the exalted and
uncreate Narayana--that unvanquished god of Vaikuntha--the celestials
sought his protection. And bowing unto the slayer of Madhu, the gods
addressed him, saying, "O lord, thou art the creator, the protector, and
the slayer of ourselves as well as of the universe. It is thou who has
created this universe with its mobile and immobile creatures. O thou of
eyes like lotus leaves, it was thou who in days of yore hadst for the
benefit of all creatures raised from the sea the sunken earth, assuming
also the form of a boar. And, O best of male beings, assuming also the
form of half-man and half-lion, thou hadst slain in days of yore that
ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And
that other great Asura also, Vali by name, was incapable of being slain
by any one. Assuming the form of a dwarf, thou exiledest him from the
three worlds. O lord, it was by thee that that wicked Asura, Jambha by
name, who was a mighty bowman and who always obstructed sacrifices, was
slain. Achievements like these, which cannot be counted, are thine. O
slayer of Madhu, we who have been afflicted with fear, have thee for our
refuge. It is for this, O god of gods, that we inform thee of our
present troubles. Protect the worlds, the gods, and Sakra also, from a
terrible fear."'"


SECTION CIII

"'The celestials said, "Through thy favour it is that all born beings of
the four kinds increase. And they being created, propitiate the dwellers
of heaven by offerings made to the gods and the names of departed
forefathers. Thus it is that people, protected by thee and free from
trouble live depending on one another, and (so) increase. Now this peril
hath befallen the people. We do not know by whom are Brahmanas being
killed during the night. If the Brahmanas are destroyed, the earth
itself will meet with destruction, and if the earth cometh to an end,
heaven also will cease to exist. O mighty-armed one, O lord of the
universe! we beseech thee (to act so) that all the worlds, protected by
thee, may not come to an end, so it may please thee."

"'Vishnu said, "Ye gods! To me is known the reason of the destruction of
the born beings, I shall speak of it to you; listen with minds free from
tribulation. There exists an exceedingly fierce host, known by the name
of Kalakeyas. They, under the lead of Vritra, were devastating the whole
universe. And when they saw that Vritra was slain by the sagacious Indra
endued with a thousand eyes, they, to preserve their lives, entered into
the ocean, that abode of Varuna. And having entered the ocean, abounding
with sharks and crocodiles, they at night killed the saints at this spot
with the view of exterminating the people. But they cannot be slain, as
they have taken shelter within the sea. Ye should, therefore, think of
some expedient to dry up the ocean. Who save Agastya is capable of
drying up the sea. And without drying up the ocean, these (demons)
cannot be assailed by any other means." Hearing these words of Vishnu,
the gods took the permission of Brahma, who lives at the best of all
regions, and went to the hermitage of Agastya. Then they beheld the
high-souled Agastya, the son of Varuna, of resplendent mien, and waited
upon by saints, even as Brahma is waited upon by celestials. And
approaching him, they addressed the son of Mitra and Varuna at the
hermitage, magnanimous and unswerving, and looking like an embodiment of
pious works piled together, and glorified him by reciting his deeds. The
deities said, "Thou wert formerly the refuge of the gods when they were
oppressed by Nahusha. Thorn of the world that he was, he was thrown down
from his throne of heaven--from the celestial regions. Vindhya, the
foremost of all mountains, suddenly began to increase his height, from a
wrathful competition with the sun (_i.e._, to rival him in altitude).
But he hath ceased to increase, as he was unable to disobey thy command.
And when darkness hath covered the world, the born beings were harassed
by death, but having obtained thee for a protector, they attained the
utmost security. Whenever we are beset by perils, thy reverence is
always our refuge; for this reason it is that we solicit a boon from
thee; as thou ever grantest the boon solicited (of thee)."'"


SECTION CIV

"Yudhishthira said, 'O great saint! I am desirous of hearing in detail
why it was that Vindhya, made senseless with wrath, suddenly began to
increase his bulk.'

"Lomasa said, 'The sun between his rising and setting used to revolve
round that monarch of mountains--the great Meru of golden lustre. And
seeing this the mountain Vindhya spake to Surya saying, "As thou every
day goest round Meru and honourest him by thy circumambulations, do thou
even the same by me, O maker of light!" Thus addressed, the sun replied
to the great mountain, saying, "I do not of my own will honour this
mountain by my circumambulations. By those who have built this universe
hath that path been assigned to me." Thus addressed the mountain
suddenly began to increase from wrath, desirous, O chastiser of foes, of
obstructing the path of the Sun and the Moon. And all the assembled gods
came to Vindhya, the mighty king of mountains, and tried to dissuade him
from his course. But he heeded not what they said. And then all the
assembled gods went to the saint, living in the hermitage, engaged in
the practice of austerities, and the very best of persons devoted to
virtue; and stated all that happened to Agastya, possessed of exceeding
marvellous power.

"'The gods said, "This king of hills, Vindhya, giving way to wrath, is
stopping the path of the Sun and the Moon, and also the course of the
stars. O foremost of Brahmanas! O thou great in gifts! excepting
thyself, there is none who can prevent him; therefore do thou make him
desist." Hearing these words of the gods the Brahmana came to the
mountain. And he with his wife, having arrived there, came near Vindhya
and spake to him, saying, "O thou best of mountains! I wish to have a
path given to me by thee, as, for some purpose, I shall have to go to
the southern region. Until my return, do thou wait for me. And when I
have returned, O king of mountains, thou mayst increase in bulk as much
as thou pleasest." And, O slayer of foes! having made this compact with
Vindhya up to the present day Varuna's son doth not return from the
southern region. Thus have I, asked by thee, narrated to thee why
Vindhya doth not increase in bulk, by reason of the power of Agastya.
Now, O king! hear how the Kalakeyas were killed by the gods, after they
had obtained their prayer from Agastya.

"'Having heard the words of the gods, Agastya, the son of Mitra, and
Varuna, said, "Wherefore are ye come? What boon do ye solicit from me?"
Thus addressed by him, the deities then spake to the saint, saying,
"This deed we ask thee to achieve, _viz_., to drink up the great ocean,
O magnanimous (saint)! Then we shall be able to slay those enemies of
the gods, known by the name of Kalakeyas, together with all their
adherents." Having heard the words of the gods, the saint said, "Let it
be so--I shall do even what ye desire, and that which will conduce to
the great happiness of men." Having said this, he then proceeded to the
ocean--the lord of rivers,--accompanied by sages, ripe in the practice
of penances, and also by the deities, O thou who leadest an excellent
life! And men and snakes, celestial choristers, Yakshas and Kinnaras
followed the magnanimous saints,--desirous of witnessing that wonderful
event. Then they came up all together near to the sea, of awful roar,
dancing, as it were, with its billows, bounding with the breeze, and
laughing with masses of froth, and stumbling at the caves, and thronged
with diverse kinds of sharks, and frequented by flocks of various birds.
And the deities accompanied by Agastya and celestial choristers and huge
snakes and highly-gifted saints, approached the immense watery waste.'"


SECTION CV

"Lomasa said, 'That blessed saint, the son of Varuna, having reached the
sea spake unto the assembled gods, and the saints gathered together,
saying "I surely am going to drink up the ocean--that abode of the god
of waters. Be ye quickly ready with those preparations which it devolves
upon you to make." Having spoken these few words, the unswerving
offspring of Mitra and Varuna, full of wrath, began to drink up the sea,
while all the worlds stood observing (the deed). Then the gods, together
with Indra, seeing how the sea was being drunk up, were struck with
mighty amazement, and glorified him with laudatory words, saying, "Thou
art our protector, and the Providence itself for men,--and also the
creator of the worlds. By thy favour the universe with its gods may
possibly be saved from havoc." And the magnanimous one, glorified by the
gods--while the musical instruments of celestial choristers were playing
all round, and while celestial blossoms were showered upon him--rendered
waterless the wide ocean. And seeing the wide ocean rendered devoid of
water, the host of gods was exceedingly glad; and taking up choice
weapons of celestial forge, fell to slaying the demons with courageous
hearts,--And they, assailed by the magnanimous gods, of great strength,
and swift of speed, and roaring loudly, were unable to withstand the
onset of their fleet and valorous (foes)--those residents of the
heavenly regions, O descendant of Bharata! And those demons, attacked by
the gods, bellowing loudly, for a moment carried on terrible conflict.
They had been in the first instance burnt by the force of penances
performed by the saints, who had matured their selves; therefore, the
demons, though they tried to the utmost, were at last slaughtered by the
gods. And decked with brooches of gold, and bearing on their persons
ear-rings and armlets, the demons, when slain, looked beautiful indeed,
like _palasa_ trees when full of blossoms. Then, O best of men! a
few--the remnant of those that were killed of the Kalakeya race, having
rent asunder the goddess Earth, took refuge at the bottom of the nether
regions. And the gods, when they saw that the demons were slain, with
diverse speeches, glorified the mighty saint, and spake the following
words. "O thou of mighty arms, by thy favour men have attained a mighty
blessing, and the Kalakeyas, of ruthless strength have been killed by
thy power, O creator of beings! Fill the sea (now), O mighty-armed one;
give up again the water drunk up by thee." Thus addressed, the blessed
and mighty saint replied, "That water in sooth hath been digested by me.
Some other expedient, therefore, must be thought of by you, if ye desire
to make endeavour to fill the ocean." Hearing this speech of that saint
of matured soul, the assembled gods were struck with both wonder and
sadness, O great king! And thereupon, having bidden adieu to each other,
and bowed to the mighty saint all the born beings went their way. And
the gods with Vishnu, came to Brahma. And having held consultation
again, with the view of filling up the sea, they, with joined hands,
spake about replenishing it.'"


SECTION CVI

"Lomasa said, 'Then gathered together, Brahma, the grandfather of men
(thus) addressed, "Go ye, O gods! whither your pleasure may lead you, or
your desire conduct you. It will take a long course of time for the
ocean to resume its wonted state; the occasion will be furnished by the
agnates of the great king Bhagiratha." Hearing the words of the
(universal) grandfather (Brahma), all the foremost gods went their way
biding the day (when the ocean was to be filled again).'

"Yudhishthira said, 'What was that occasion, O Saint? And how did the
agnates of (Bhagiratha furnish the same)? And how was the ocean refilled
by the interference of Bhagiratha? O Saint, who deemest thy religious
practices as thy only treasure, O thou of the priestly class! I wish to
hear the account of the achievements of the king, narrated in detail by
thyself.'"

Vaisampayana said, "Thus addressed by the magnanimous and virtuous king,
he, the chief of men of the priestly class, narrated the achievements of
the high-souled (king) Sagara.

"Lomasa said, 'There was born in the family of the Ikshaku tribe, a
ruler of the earth named Sagara, endued with beauty, and strength. And
that same (king) of a dreaded name was sonless, O descendant of Bharata!
And he carried havoc through the tribes of the Haihayas and the
Talajanghas; brought under subjection the whole of the military caste;
(and so) ruled over his own kingdom. And, O most praiseworthy of the
descendants of Bharata! O chief of the Bharata race! he had two wives
proud of their beauty and of their youth,--one a princess of the
Vidarbha race, and the other of the royal line of Sivi. And, O chief of
kings, that same ruler of men, betook himself to the mountain Kailasa,
accompanied by both his wives, and with the desire of having a son
became engaged in the practice of exceeding austere penances. And being
engaged in the practice of rigid austerities, and (also) employed in the
contemplation known by the name of Yoga, he obtained the sight of the
magnanimous god with three eyes--the slayer of the demon called Tripura;
the worker of blessings (for all beings); the (eternally) existent one;
the ruling Being, the holder of the Pinaka bow; carrying in his hand his
(well-known weapon)--the trident; the god of three eyes; the repository
of (eternal) peace; the ruler of all those that are fierce; capable of
assuming very many forms; and the lord of the goddess Uma. And that same
ruler of men, of mighty arms, as soon as he beheld the god--that giver
of boons--fell down at his feet, with both his queens, and proffered a
prayer to have a son. And the god Siva, well pleased with him, spake
(thus) to that most righteous of the rulers of men, attended by his two
wives, saying, "O lord of men! considering the (astrological) moment at
which thou hast proffered thy prayer to me, sixty thousand sons, O
foremost of choice men valorous and characterised by exceeding pride,
will be born in one of thy two wives (here). But they all, O ruler of
the earth, shall perish together. In the other wife, (however), will be
born a single valiant son, who will perpetuate thy race." Having said
this to him, the god Rudra (Siva) vanished from sight at that very spot,
and that same king Sagara now came (back) to his own abode accompanied
by his two wives, exceedingly delighted at heart (for what had happened)
then. And, O most praiseworthy of the sons of Manu! (i.e., men), there
the two lotus-eyed wives of him--the princess of Vidarbha and the
princess of Sivi--came (erelong) to be with child. And afterwards, on
the due day, the princess of Vidarbha brought forth (something) of the
shape of a gourd and the princess of Sivi gave birth to a boy as
beautiful as a god. Then the ruler of the earth made up his mind to
throw away the gourd,--when he heard (proceeding) from the sky a speech
(uttered) in a grave and solemn voice, "O king! do thou not be guilty of
this hasty act; thou shouldst not abandon thy sons. Take out the seeds
from the gourd and let them be preserved with care in steaming vessels
partly filled with clarified butter. Then thou wilt get, O scion of
Bharata's race! sixty thousand sons. O ruler of men! the great god
(Siva) hath spoken that thy sons are to be born in this manner. Let not
therefore thy mind be turned away therefrom."'"


SECTION CVII

"Lomasa said, 'O most righteous of kings! When he heard these words
(proceeding) from the sky, he had faith therein, and did all that he was
directed to do, O chief of the men of Bharata's race! Then the ruler of
men took separately each of the seeds and then placed these divisions
(of the gourd) in vessels filled with clarified butter. And intent on
the preservation of his sons, he provided a nurse for every
(receptacle). Then after a long time there arose sixty thousand
exceedingly powerful sons of that same king--gifted with unmeasured
strength, they were born, O ruler of earth! to that saint-like king, by
Rudra's favour. And they were terrible; and their acts were ruthless.
And they were able to ascend and roam about in the sky; and being
numerous themselves, despised everybody, including the gods. And they
would chase even the gods, the Gandharvas, and the Rakshasas and all the
born beings, being themselves valiant and addicted to fighting. Then all
people, harassed by the dull-headed sons of Sagara, united with all the
gods, went to Brahma as their refuge. And then addressed the blessed
grandfather of all beings (Brahma), "Go ye your way, ye gods, together
with all these men. In a not very long space of time, there will come
about, O gods! a great and exceedingly terrible destruction of Sagara's
sons, caused by the deed perpetrated by them." Thus addressed, those
same gods, and men, O lord of the sons of Manu! bade adieu to the
grandfather, and went back to whence they had come. Then, O chief of
Bharata's race! after the expiry of very many days, the mighty king
Sagara accepted the consecration for performing the rites of a
horse-sacrifice. And his horse began to roam over the world, protected
by his sons. And when the horse reached the sea, waterless and frightful
to behold--although the horse was guarded with very great care--it
(suddenly) vanished at the very spot (it stood upon). Then, O respected
sir! those same sons of Sagara imagined the same fine horse to have been
stolen; and returning to their father, narrated how it had been stolen
out of sight. And thereupon he addressed them, saying, "Go ye and search
for the horse in all the cardinal points." Then, O great king, by this
command of their father, they began to search for the horse in the
cardinal points and throughout the whole surface of the earth. But all
those sons of Sagara, all mutually united, could not find the horse, nor
the person who had stolen it. And coming back then, they with joined
palms thus addressed their father, (standing) before them, "O Protector
of men! O ruler of the earth! O king! by thy command, the whole of this
world with its hills and its forest tracts, with its seas, and its
woods, and its islands, with its rivulets and rivers and caves, hath
been searched through by us. But we cannot find either the horse, or the
thief who had stolen the same." And hearing the words, the same king
became senseless with wrath, and then told them all, carried away by
Destiny, "Go ye all, may ye never return! Search ye again for the horse.
Without that sacrificial horse, ye must never return, my boys!"

"'And those same sons of Sagara, accepted this command of their father,
and once more began to search through the entire world. Now these heroes
saw a rift on the surface of the earth. And having reached this pit, the
sons of Sagara began to excavate it. And with spades and pickaxes they
went on digging the sea, making the utmost efforts. And that same abode
of Varuna (namely the ocean), being thus excavated by the united sons
of Sagara and rent and cut on all sides round, was placed in a condition
of the utmost distress. And the demons and snakes and Rakshasas and
various (other) animated beings began to utter distressful cries, while
being killed by Sagara's sons. And hundreds and thousands of animated
beings were beheld with severed heads and separated trunks and with
their skins and bones and joints rent asunder and broken. Thus they went
on digging the ocean, which was the abode of Varuna and an exceedingly
long space of time expired in this work, but still the horse was not
found. Then, O lord of earth! towards the north-eastern region of the
sea, the incensed sons of Sagara dug down as far as the lower world, and
there they beheld the horse, roaming about on the surface of the ground.
And they saw the magnanimous Kapila, who looked like a perfect mass of
splendour. And having beheld him shining with his brightness, just as
the fire shineth with its flames, they, O king! seeing the horse, were
flushed with delight. And they being incensed, sent forward by their
fate, paid no heed to the presence of the magnanimous Kapila, and ran
forward with a view to seizing the horse. Then, O great king! Kapila,
the most righteous of saints,--he whom the great sages name as Kapila
Vasudeva--assumed a fiery look, and the mighty saint shot flames towards
them, and thereby burnt down the dull-headed sons of Sagara. And Narada,
whose practice of austerities was very great, when he beheld them
reduced to ashes, came to Sagara's side, and gave the information to
him. And when the king learnt this terrible news which proceeded from
the mouth of the saint, for nearly an hour he remained sad, and then he
bethought himself of what Siva had said. Then sending for Ansuman, the
son of Asamanjas, and his own grandson, he, O chief of Bharata's race!
spake the following words, "Those same sixty thousand sons of unmeasured
strength having encountered Kapila's wrath, have met their death on my
account. And, O my boy of stainless character! thy father also hath been
forsaken by me, in order to discharge my duty (as a king), and being
desirous of doing good to my subjects."'

"Yudhishthira said, 'O saint, whose sole wealth consists in religious
practices! Tell me for what reason, Sagara, the foremost of kings,
abandoned his own begotten son, endued with valour--an act so difficult
(for all other men).'

"Lomasa said, 'A son was born to Sagara, known by the name of Asamanjas,
he who was given birth to by the princess of Sivi. And he used to seize
by throat the feeble children of the townsmen, and threw them while
screaming into the river. And thereupon the townsmen, overwhelmed with
terror and grief, met together, and all standing with joined palms,
besought Sagara in the following way, "O great king! Thou art our
protector from the dreaded peril of attack from a hostile force.
Therefore it is proper for thee to deliver us from the frightful danger,
proceeding from Asamanjas." And the most righteous of the rulers of men,
having heard this frightful news from his subjects, for nearly an hour
remained sad and then spake to his ministers, saying, "This day from the
city let my son Asamanjas be driven forth. If ye wish to do what will be
acceptable to me, let this be quickly done." And, O protector of men!
those same ministers, thus addressed by the king, performed in a hurry
exactly what the king had commanded them to do. Thus have I narrated to
thee how the magnanimous Sagara banished his son, with a view to the
welfare of the residents of the town. I shall now fully narrate to thee
what Ansuman of the powerful bow was told by Sagara. Listen to me!

"'Sagara said, "O my boy! sore am I at heart for having abandoned thy
father, on account of the death of my sons, and also on being
unsuccessful in getting back the horse. Therefore, O grandson! harassed
with grief and confounded with the obstruction to my religious rites as
I am, thou must bring back the horse and deliver me from hell." Thus
addressed by the magnanimous Sagara, Ansuman went with sorrow to that
spot where the earth had been excavated. And by that very passage he
entered into the sea, and beheld that illustrious Kapila and that same
horse. And having beheld that ancient saint, most righteous of his
order, looking like a mass of light, he bowed with his head to the
ground, and informed him of the reason of his visit. Then, O great king,
Kapila was pleased with Ansuman, and that saint of a virtuous soul told
him to ask for a favour from him. And he in the first place prayed for
the horse, for the purpose of using it in the sacrifice; in the second
place he prayed for the purification of his fathers. Then the mighty
chief of saints, Kapila spake to him, saying, "I shall grant thee
everything that thou desirest, O stainless (prince). May good luck be
thine! In thee are fixed (the virtues of) forbearance, and truth, and
righteousness. By thee hath Sagara had all his desires fulfilled. Thou
are (really) a son to thy father. And by thy ability the sons of Sagara
will go to heaven (i.e., will be delivered from the consequences of
their unhallowed death). And the son of thy son, with a view to
purifying the sons of Sagara, will obtain the favour of the great god
Siva, (by means of practising great austerities), and will (thus) bring
(to this world) the river that floweth in three (separate) streams,
Ganga, O chief of men! May good luck be thine! Take thou with thee the
sacrificial horse. Finish, my lad! the sacrificial rites of the
magnanimous Sagara." Thus addressed by the illustrious Kapila, Ansuman
took the horse with him, and came back to the sacrificial yard of the
mighty-minded Sagara. Then he fell prostrate at the feet of the
high-souled Sagara, who smelt him on the head and narrated all the
events to him, all that had been seen and heard by him, and likewise the
destruction of Sagara's sons. He also announced that the horse had been
brought back to the sacrificial yard. And when king Sagara heard of
this, he no more grieved on account of his sons. And he praised and
honoured Ansuman, and finished those same sacrificial rites. His
sacrifice finished, Sagara was greeted honourably by all the gods; and
he converted the sea, Varuna's dwelling place, into a son of himself.
And the lotus-eyed (King Sagara) having ruled his kingdom for a period
of exceeding length, placed his grandson on the throne, (full of)
responsibilities and then ascended to heaven. And Ansuman likewise, O
great king! virtuous in soul, ruled over the world as far as the edge of
the sea, following the foot-prints of his father's father. His son was
named Dilipa, versed in virtue. Upon him placing the duties of his
sovereign post, Ansuman likewise departed this life. And then when
Dilipa heard what an awful fate had overtaken his forefathers, he was
sorely grieved and thought of the means of raising them. And the ruler
of men made every great effort towards the descent of Ganga (to the
mortal world). But although trying to the utmost of his power, he could
not bring about what he so much wished. And a son was born to him, known
by the name of Bhagiratha, beauteous, and devoted to a virtuous life,
and truthful, and free from feelings of malice. And Dilipa appointed him
as king, and betook himself to the forest life. And, O best of all the
scions of Bharata's race! that same king (Dilipa), devoted himself to a
successful course of austerities, and at the end of (sufficient) period,
from the forest departed to heaven.'"


SECTION CVIII

"Lomasa said, 'That same king, of a powerful bow, standing at the head
of the surrounding, (i.e., the occupant of an imperial throne) of a
powerful car, (i.e., possessing every great fighting power) became the
delight of the eyes and the soul of all the world. And he of the
powerful arm came to learn how his forefathers had met an awful end from
Kapila of mighty soul, and how they had been unable to attain the region
of gods. And he with a sorrowful heart made over his kingly duties to
his minister, and, O lord of men! for practising austerities, went to
the side of the snowy Mountain (the Himalayas). And, O most praiseworthy
of men, desirous of extinguishing his sins by leading an austere life,
and (thereby) obtaining the favour of the (goddess) Ganga, he visited
that foremost of mountains--Himalaya. And he beheld it adorned with
peaks of diverse forms full of mineral earth; besprinkled on all sides
with drops from clouds which were resting themselves upon the breeze;
beautiful with rivers and groves and rocky spurs, looking like (so many)
palaces (in a city); attended upon by lions and tigers that had
concealed themselves in its caves and pits; and also inhabited by birds
of checkered forms, which were uttering diverse sounds, such as the
Bhringarajas, and ganders, and Datyuhas, and water-cocks, and peacocks
and birds with a hundred feathers, and Jivanjivakas, and black birds,
and Chakoras of eyes furnished with black corners, and the birds that
love their young. And he saw the mountain abounding in lotus plants
growing in delightful reservoirs of water. And the cranes rendered it
charming with their sounds; and the Kinnaras and the celestial nymphs
were seated on its stony slabs. And the elephants occupying the cardinal
points had everywhere robbed its trees with the end of their tusks; and
the demi-gods of the Vidyadhara class frequented the hill. And it was
full of various gems, and was also infested by snakes bearing terrible
poison and of glowing tongues. And the mountain at places looked like
(massive) gold, and elsewhere it resembled a silvery (pile), and at some
places it was like a (sable) heap of collyrium. Such was the snowy hill
where the king now found himself. And that most praiseworthy of men at
that spot betook himself to an awful austere course of life. And for one
thousand years his subsistence was nothing but water, fruit and roots.
When, however, a thousand years according to the calculation of gods had
elapsed, then the great river Ganga having assumed a material form,
manifested to him her (divine) self.

"'Ganga said. "O great king! what dost thou desire of me? And what must
I bestow on thee? Tell me the same, O most praiseworthy of men! I shall
do as thou mayst ask me." Thus addressed, the king then made his reply
to Ganga, the daughter of the snowy Hill, saying, "O grantress of boons!
O great river! my father's fathers, while searching for the horse, were
sent by Kapila to the abode of the god of death. And those same sixty
thousand sons of Sagara of mighty soul, having met with the majestic
Kapila, perished, (to a soul) in an instant of time. Having thus
perished, there hath been no place for them in the region of heaven. O
great river! So long as thou dost not besprinkle those same bodies with
thy water, there is no salvation for these same Sagara's sons. O blessed
goddess! carry thou my forefathers, Sagara's sons, to the region of
heaven. O great river! on their account am I beseeching thee
forsooth."'

"Lomasa said, 'Ganga, the goddess saluted by the world, having heard
these words of the king, was well pleased, and spake to Bhagiratha the
following words: "O great king! I am prepared to do what thou dost ask
me; there is no doubt therein. But when I shall descend from the sky to
the earth, the force of my fall will be difficult to sustain, O
protector of men! In the three worlds there exists none who is able to
sustain the same, excepting Siva, the most praiseworthy of gods, the
great Lord with the throat of sable blue. O (prince) of a powerful arm!
Obtain the favour, by practising austerities, of that same Siva--giver
of boons. That same god will sustain my descent upon his head. Thy
desire he will fulfill, the desire, namely, to be of service to thy
fathers, O king!" Then the great king Bhagiratha having heard the same,
went to the Kailasa hill, and betaking himself to a severe course of
penances, at the expiration of a certain length of time obtained the
favour of that worker of blessings (Siva). And, O protector of men! that
same best of men, in order that his forefathers might have a place in
heaven secured to them, received from that very Siva the fulfilment of
his wish, namely the wish that the descending Ganga might be
sustained.'"


SECTION CIX

"Lomasa said, 'The blessed God having heard what Bhagiratha had said,
and with a view to doing what was agreeable to the residents of heaven,
replied to the king, saying, "So let it be. O most righteous of the
protectors of men, O (prince) of a powerful arm! For thy sake I shall
sustain the river of the gods, when she will take her descent from the
sky, she who is pure and blessed and divine, O (king) of a mighty arm!"
Saying this, he came to the snowy mountain, surrounded by his
attendants, of awful mien, and with uplifted weapons of diverse forms.
And standing there, he said to Bhagiratha, the most praiseworthy of men,
"O (prince) of a powerful arm! do thou pray to the river, the daughter
of the king of mountains. I shall sustain that most praiseworthy of
rivers when she falls down from the third region of the world (heaven)."
Having heard these words uttered by Siva, the king became devout (in
heart), made obesiance and directed his thoughts towards Ganga. Then the
delightful (river), of pure water in being so thought of by the king,
and seeing that the great lord (Siva) was standing (to receive her
fall), came down all of a sudden from the sky. And seeing that she had
taken her leap from the sky, the gods, together with the mighty saints,
the Gandharvas, the snakes, and the Yakshas, assembled there as
spectators. Then came down from the sky Ganga, the daughter of the snowy
mountain. And her whirlpools were raging, and she was teeming with
fishes and sharks. O king! she directing her course towards the sea,
separated herself, into three streams; and her water was bestrewn with
piles of froth, which looked like so many rows of (white) ganders. And
crooked and tortuous in the movement of her body, at places; and at
others stumbling as it were; and covered with foam as with a robe: she
went forward like a woman drunk. And elsewhere, by virtue of the roar of
her waters, she uttered loud sounds. Thus assuming very many different
aspects, when she fell from the sky, and reached the surface of the
earth, she said to Bhagiratha, "O great king! show me the path that I
shall have to take. O lord of the earth! for thy sake have I descended
to the earth." Having heard these words, king Bhagiratha directed his
course towards the spot where lay those bodies of mighty Sagara's sons,
in order that, O most praiseworthy of men, the holy water might flood
(the same). Having achieved the task of sustaining Ganga, Siva, saluted
by men, went to Kailasa the most praiseworthy of mountains, accompanied
by the celestials. And the protector of men (Bhagiratha) accompanied by
Ganga reached the sea; and the sea, the abode of Varuna, was quickly
filled. And the king adopted Ganga as a daughter of himself, and at that
spot offered libations of water to the names of his forefathers; thus
was his heart's wish fulfilled. Thus asked by thee, I have narrated the
whole story how Ganga running in three streams, was brought down to the
earth for filling the sea; how the mighty saint had drunk up the sea for
a particular reason, and how, O lord! Vatapi, the slayer of Brahmanas,
was destroyed by Agastya.'"


SECTION CX

Vaisampayana said, "O chief of the Bharata race! then the son of Kunti
went at a slow pace to the two rivers Nanda and Aparananda, which had
the virtue of destroying the dread of sin. And the protector of men
having reached the healthy hill Hemakuta, beheld there very many strange
and inconceivable sights. There the very utterance of words caused the
gathering of clouds, and a thousand volleys of stones. And people at its
sight were struck sad, and were unable to ascend the hill. There the
winds blew for aye, and the heavens always poured down rains; and
likewise the sounds of the recitation of the sacred writ were heard, yet
nobody was seen. In the evening and in the morning would be seen the
blessed fire that carries offerings to the gods and there flies would
bite and interrupt the practice of austerities. And there a sadness
would overtake the soul, and people would become sick. The son of Pandu,
having observed very many strange circumstances of this character again
addressed his questions to Lomasa with reference to these wonderful
things.

"Lomasa said, 'O slayer of foes! O king! I am going to tell thee as we
heard it before; do thou attend to the same with intent mind. In this
peak of Rishava, there was once a saint known by that name. And his life
had lasted for many hundred years. And he was devoted to penances and
was greatly wrathful. And he, forsooth, for having been spoken to by
others, from wrath addressed the hill thus, "Whoever should utter any
words here, thou must throw stones at him, and thou must call up the
winds to prevent him from making any noise." This was what the saint
said. And so at this place, as soon as a man utters any words, he is
forbidden by a roaring cloud. O king! thus these deeds were performed by
that great saint, and from wrath he also forbade other acts. O king!
tradition says that when the gods of yore had come to the Nanda,
suddenly came over (there) a number of men to look at the celestials.
Those same gods at whose head stood Indra did not, however, like to be
seen; and so they rendered this spot inaccessible, by raising
obstructions in the form of hills. And from that day forward, O Kunti's
son! men could not cast their eyes at any time on what looked like a
hill, far less could they ascend the same. This big mountain is
incapable of being seen by one who hath not led an austere life, nor can
such a one ascend it. Therefore, O son of Kunti! keep thou thy tongue
under control. Here at that time all those gods performed the best
sacrificial rites. O Bharata's son! Even up to this day these marks
thereof may be seen. This grass here hath the form of the sacred _kusa_
grass: the ground here seemeth to be overspread with the sacred grass;
and, O lord of men! many of these trees here look like the spots for
tying the sacrificial beasts. O Bharata's son! still the Gods and saints
have residence here; and their sacred fire is observed in the morning
and in the evening. Here if one bathes, his sin is forthwith destroyed,
O Kunti's son! O most praiseworthy of the race of Kuru! do thou,
therefore, perform thy ablutions, together with thy younger brothers.
Then after having washed thyself in the Nanda, thou wilt repair to the
river Kausiki, the spot where the most excellent and severest form of
penances was practised by Viswamitra.' Then the king with his
attendants, having washed his body there, proceeded to the river
Kausiki, which was pure and delightful and pleasant with cool water.

"Lomasa said, 'This is the pure divine river by name Kausiki. O chief of
Bharata's race! and this is the delightful hermitage of Viswamitra,
conspicuous here. And this is a hermitage, with a holy name, belonging
to Kasyapa of mighty soul; whose son was Rishyasringa, devoted to
penances, and of passions under control. He by force of his penances
caused Indra to rain; and that god, the slayer of the demons Vala and
Vritra, dreading him, poured down rain during a drought. That powerful
and mighty son of Kasyapa was born of a hind. He worked a great marvel
in the territory of Lomapada. And when the crops had been restored, king
Lomapada gave his daughter Santa in marriage to him, as the sun gave in
marriage his daughter Savitri.'

"Yudhishthira said, 'How was the son of Kasyapa, Rishyasringa, born of a
hind? And how was he endowed with holiness, being the issue of a
reprehensible sexual connexion? And for what reason was Indra, the
slayer of the demons Vala and Vritra, afraid of that same sagacious boy,
and poured down rain during a period of drought? And how beautiful was
that princess Santa, pure in life, she who allured the heart of him when
he had turned himself into a stag? And since the royal saint Lomapada is
said to have been of a virtuous disposition, why was it that in his
territory, Indra, the chastiser of the demon Paka, had withheld rain? O
holy saint! all this in detail, exactly as it happened, thou wilt be
pleased to narrate to me, for I am desirous of hearing the deeds of
Rishyasringa's life.'

"Lomasa said, 'Hear how Rishyasringa, of dreaded name, was born as a son
to Vibhandaka, who was a saint of the Brahmana caste, who had cultured
his soul by means of religious austerities, whose seed never failed in
causing generation, and who was learned and bright like the Lord of
beings. And the father was highly honoured, and the son was possessed of
a mighty spirit, and, though a boy, was respected by aged men. And that
son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted
himself to the practice of penances. And that same saint, comparable to
a god, laboured for a long period. And once while he was washing his
mouth in the waters, he beheld the celestial nymph Urvasi--whereupon
came out his seminal fluid. And, O king! a hind at that time lapped it
up along with the water that she was drinking, being athirst; and from
this cause she became with child. That same hind had really been a
daughter of the gods, and had been told of yore by the holy Brahma, the
creator of the worlds, "Thou shall be a hind; and when in that form,
thou shall give birth to a saint; thou shalt then be freed." As Destiny
would have it, and as the word of the creator would not be untrue, in
that same hind was born his (Vibhandaka's) son a mighty saint. And
Rishyasringa, devoted to penances, always passed his days in the forest.
O king! there was a horn on the head of that magnanimous saint and for
this reason did he come to be known at the time by the name of
Rishyasringa. And barring his father, not a man had ever before been
seen by him; therefore his mind, O protector of men! was entirely
devoted to the duties of a continent life. At this very period there was
a ruler of the land of Anga known by the name of Lomapada who was a
friend of Dasaratha. We have heard that he from love of pleasure had
been guilty of a falsehood towards a Brahmana. And that same ruler of
the world had at that time been shunned by all persons of the priestly
class. And he was without a ministering priest (to assist him in his
religious rites). And the god of a thousand eyes (Indra) suddenly
abstained from giving rain in his territory; so that his people began to
suffer and O lord of the earth! he questioned a number of Brahmanas,
devoted to penances, of cultivated minds, and possessed of capabilities
with reference to the matter of rain being granted by the lord of gods,
saying, "How may the heavens grant us the rain? Think of an expedient
(for this purpose)." And those same cultured men, being thus questioned,
gave expression to their respective views. And one among them--the best
of saints--spake to that same king, saying, "O lord of kings! the
Brahmanas are angry with thee. Do some act (therefore) for appeasing
them. O ruler of the earth! send for Rishyasringa, the son of a saint,
resident of the forest knowing nothing of the female sex, and always
taking delight in simplicity. O king! if he, great in the practice of
penances, should show himself in thy territory, forthwith rain would be
granted by the heavens, herein I have no doubt at all." And, O king!
having heard these words Lomapada made atonement for his sins. And he
went away; and when the Brahmanas had been appeased, he returned again,
and seeing the king returned, the people were again glad at heart. Then
the king of Anga convened a meeting of his ministers, proficient in
giving counsel. And he took great pains in order to settle some plan for
securing a visit from Rishyasringa. And, O unswerving (prince)! with
those ministers, who were versed in all branches of knowledge, and
exceedingly proficient in worldly matters, and had a thorough training
in practical affairs, he at last settled a plan (for gaining his
object). And then he sent for a number of courtesans, women of the town,
clever in everything. And when they came, that same ruler of the earth
spake to them, saying, "Ye lovely women! Ye must find some means to
allure, and obtain the confidence of the son of the saint--Rishyasringa,
whom ye must bring over to my territory." And those same women, on the
one hand afraid of the anger of the king and on the other, dreading a
curse from the saint, became sad and confounded, and declared the
business to be beyond their power. One, however, among them--a hoary
woman, thus spake to the king, "O great king! him whose wealth solely
consists in penances, I shall try to bring over here. Thou wilt,
however, have to procure for me certain things, in connection with the
plan. In that case, I may be able to bring over the son of the
saint--Rishyasringa." Thereupon the king gave an order that all that she
might ask for should be procured. And he also gave a good deal of wealth
and jewels of various kinds. And then, O Lord of the earth, she took
with herself a number of women endowed with beauty and youth, and went
to the forest without delay.'"


SECTION CXI

"Lomasa said, 'O descendant of Bharata! she in order to compass the
object of the king, prepared a floating hermitage, both because the king
had ordered so, and also because it exactly accorded with her plan. And
the floating hermitage, containing artificial trees adorned with various
flowers and fruits, and surrounded by diverse shrubs and creeping plants
and capable of furnishing choice and delicious fruits, was exceedingly
delightful, and nice, and pleasing, and looked as if it had been created
by magic. Then she moored the vessel at no great distance from the
hermitage of Kasyapa's son, and sent emissaries to survey the place
where that same saint habitually went about. And then she saw an
opportunity; and having conceived a plan in her mind, sent forward her
daughter, a courtesan by trade and of smart sense. And that clever woman
went to the vicinity of the religious man and arriving at the hermitage
beheld the son of the saint.

"'The courtesan said, "I hope, O saint! that is all well with the
religious devotees. And I hope that thou hast a plentiful store of
fruits and roots and that thou takest delight in this hermitage. Verily
I come here now to pay thee a visit. I hope the practice of austerities
among the saints is on the increase. I hope that thy father's spirit
hath not slackened and that he is well pleased with thee. O Rishyasringa
of the priestly caste! I hope thou prosecutest the studies proper for
thee."

"'Rishyasringa said, "Thou art shining with lustre, as if thou wert a
(mass) of light. And I deem thee worthy of obeisance. Verily I shall
give thee water for washing thy feet and such fruits and roots also as
may be liked by thee, for this is what my religion hath prescribed to
me. Be thou pleased to take at thy pleasure thy seat on a mat made of
the sacred grass, covered over with a black deer-skin and made pleasant
and comfortable to sit upon. And where is thy hermitage? O Brahmana!
thou resemblest a god in thy mien. What is the name of this particular
religious vow, which thou seemest to be observing now?"

"'The courtesan said, "O son of Kasyapa! on the other side of yonder
hill, which covers the space of three Yojanas, is my hermitage--a
delightful place. There, not to receive obeisance is the rule of my
faith nor do I touch water for washing my feet. I am not worthy of
obeisance from persons like thee; but I must make obeisance to thee. O
Brahmana! This is the religious observance to be practised by me,
namely, that thou must be clasped in my arms."

"'Rishyasringa said, "Let me give thee ripe fruits, such as gallnuts,
myrobalans, _Karushas, Ingudas_ from sandy tracts and Indian fig. May it
please thee to take a delight in them!"'

"Lomasa said, 'She, however, threw aside all those edible things and
then gave him unsuitable things for food. And these were exceedingly
nice and beautiful to see and were very much acceptable to Rishyasringa.
And she gave him garlands of an exceedingly fragrant scent and beautiful
and shining garments to wear and first-rate drinks; and then played and
laughed and enjoyed herself. And she at his sight played with a ball and
while thus employed, looked like a creeping plant broken in two. And she
touched his body with her own and repeatedly clasped Rishyasringa in her
arms. Then she bent and broke the flowery twigs from trees, such as the
Sala, the Asoka and the Tilaka. And overpowered with intoxication,
assuming a bashful look, she went on tempting the great saint's son. And
when she saw that the heart of Rishyasringa had been touched, she
repeatedly pressed his body with her own and casting glances, slowly
went away under the pretext that she was going to make offerings on the
fire. On her departure, Rishyasringa became over-powered with love and
lost his sense. His mind turned constantly to her and felt itself
vacant. And he began to sigh and seemed to be in great distress. At that
moment appeared Vibhandaka, Kasyapa's son, he whose eyes were tawny like
those of a lion, whose body was covered with hair down to the tip of the
nails, who was devoted to studies proper for his caste, and whose life
was pure and was passed in religious meditation. He came up and saw that
his son was seated alone, pensive and sad, his mind upset and sighing
again and again with upturned eyes. And Vibhandaka spake to his
distressed son, saying, "My boy! why is it that thou art not hewing the
logs for fuel. I hope thou hast performed the ceremony of burnt offering
today. I hope thou hast polished the sacrificial ladles and spoons and
brought the calf to the milch cow whose milk furnisheth materials for
making offerings on the fire. Verily thou art not in thy wonted state, O
son! Thou seemest to be pensive, and to have lost thy sense. Why art
thou so sad today? Let me ask thee, who hath been to this place
today?"'"


SECTION CXII

"'Rishyasringa said, "Here came to-day a religious student with a mass
of hair on his head. And he was neither short nor tall. And he was of a
spirited look and a golden complexion, and endued with eye large as
lotuses; and he was shining and graceful as a god. And rich was his
beauty blazing like the Sun; and he was exceedingly fair with eyes
graceful and black. And his twisted hair was blue-black and neat and
long and of a fragrant scent and tied up with strings of gold. A
beautiful ornament was shining on his neck which looked like lightning
in the sky. And under the throat he had two balls of flesh without a
single hair upon them and of an exceedingly beautiful form. And his
waist was slender to a degree and his navel neat; and smooth also was
the region about his ribs. Then again there shone a golden string from
under his cloth, just like this waist-string of mine. And there was
something on his feet of a wonderful shape which give forth a jingling
sound. Upon his wrists likewise was tied a pair of ornaments that made a
similar sound and looked just like this rosary here. And when he walked,
his ornaments uttered a jingling sound like those uttered by delighted
ganders upon a sheet of water. And he had on his person garments of a
wonderful make; these clothes of mine are by no means beautiful like
those. And his face was wonderful to behold; and his voice was
calculated to gladden the heart; and his speech was pleasant like the
song of the male blackbird. And while listening to the same I felt
touched to my inmost soul. And as a forest in the midst of the vernal
season, assumes a grace only when it is swept over by the breeze, so, O
father! he of an excellent and pure smell looks beautiful when fanned by
the air. And his mass of hair is neatly tied up and remains adhering to
the head and forehead evenly sundered in two. And his two eyes seemed to
be covered with wonderful Chakravaka birds of an exceedingly beautiful
form. And he carried upon his right palm a wonderful globur fruit, which
reaches the ground and again and again leaps up to the sky in a strange
way. And he beats it and turns himself round and whirls like a tree
moved by the breeze. And when I looked at him, O father! he seemed to be
a son of the celestials, and my joy was extreme, and my pleasure
unbounded. And he clasped my body, took hold of my matted hair, and bent
down my mouth, and, mingling his mouth with my own, uttered a sound that
was exceedingly pleasant. And he doth not care for water for washing his
feet, nor for those fruits offered by me; and he told me that such was
the religious observance practised by him. And he gave unto me a number
of fruits. Those fruits were tasteful unto me: these here are not equal
to them in taste. They have not got any rind nor any stone within them,
like these. And he of a noble form gave me to drink water of an
exceedingly fine flavour; and having drunk it, I experienced great
pleasure; and the ground seemed to be moving under my feet. And these
are the garlands beautiful and fragrant and twined with silken threads
that belong to him. And he, bright with fervent piety, having scattered
these garlands here, went back to his own hermitage. His departure hath
saddened my heart; and my frame seems to be in a burning sensation! And
my desire is to go to him as soon as I can, and to have him every day
walk about here. O father, let me this very moment go to him. Pray, what
is that religious observance which is being practised by him. As he of a
noble piety is practising penances, so I am desirous to live the same
life with him. My heart is yearning after similar observances. My soul
will be in torment if I see him not."'"


SECTION CXIII

"'Vibhandaka said, "Those are, O son! Rakshasas. They walk about in that
wonderfully beautiful form. Their strength is unrivalled and their
beauty great. And they always meditate obstruction to the practice of
penances. And, O my boy, they assume lovely forms and try to allure by
diverse means. And those fierce beings hurled the saints, the dwellers
of the woods, from blessed regions (won by their pious deeds). And the
saint who hath control over his soul, and who is desirous of obtaining
the regions where go the righteous, ought to have nothing to do with
them. And their acts are vile and their delight is in causing
obstruction to those who practise penance; (therefore) a pious man
should never look at them. And, O son! those were drinks unworthy to be
drunk, being as they were spirituous liquors consumed by unrighteous
men. And these garlands, also, bright and fragrant and of various hues,
are not intended for saints." Having thus forbidden his son by saying
that those were wicked demons, Vibhandaka went in quest of her. And when
by three day's search he was unable to trace where she was he then came
back to his own hermitage. In the meanwhile, when the son of Kasyapa had
gone out to gather fruits, then that very courtesan came again to tempt
Rishyasringa in the manner described above. And as soon as Rishyasringa
had her in sight, he was glad and hurriedly rushing towards him said,
"Let us go to thy hermitage before the return of my father." Then, O
king! those same courtesans by contrivances made the only son of Kasyapa
enter their bark, and unmoored the vessel. And by various means they
went on delighting him and at length came to the side of Anga's king.
And leaving then that floating vessel of an exceedingly white tint upon
the water, and having placed it within sight of the hermitage, he
similarly prepared a beautiful forest known by the name of the _Floating
Hermitage_. The king, however, kept that only son of Vibhandaka within
that part of the palace destined for the females when of a sudden he
beheld that rain was poured by the heavens and that the world began to
be flooded with water. And Lomapada, the desire of his heart fulfilled,
bestowed his daughter Santa on Rishyasringa in marriage. And with a view
to appease the wrath of his father, he ordered kine to be placed, and
fields to be ploughed, by the road that Vibhandaka was to take, in order
to come to his son. And the king also placed plentiful cattle and stout
cowherds, and gave the latter the following order:

"'"When the great saint Vibhandaka should enquire of you about his son,
ye must join your palms and say to him that these cattle, and these
ploughed fields belong to his son and that ye are his slaves, and that
ye are ready to obey him in all that he might bid." Now the saint, whose
wrath was fierce, came to his hermitage, having gathered fruits and
roots and searched for his son. But not finding him he became
exceedingly wroth. And he was tortured with anger and suspected it to be
the doing of the king. And therefore, he directed his course towards the
city of Champa having made up his mind to burn the king, his city, and
his whole territory. And on the way he was fatigued and hungry, when he
reached those same settlements of cowherds, rich with cattle. And he was
honoured in a suitable way by those cowherds and then spent the night in
a manner befitting a king. And having received very great hospitality
from them, he asked them, saying, "To whom, O cowherds, do ye belong?"
Then they all came up to him and said, "All this wealth hath been
provided for thy son." At different places he was thus honoured by that
best of men, and saw his son who looked like the god Indra in heaven.
And he also beheld there his daughter-in-law, Santa, looking like
lightning issuing from a (cloud). And having seen the hamlets and the
cowpens provided for his son and having also beheld Santa, his great
resentment was appeased. And O king of men! Vibhandaka expressed great
satisfaction with the very ruler of the earth. And the great saint,
whose power rivalled that of the sun and the god of fire, placed there
his son, and thus spake, "As soon as a son is born to thee, and having
performed all that is agreeable to the king, to the forest must thou
come without fail." And Rishyasringa did exactly as his father said, and
went back to the place where his father was. And, O king of men! Santa
obediently waited upon him as in the firmament the star Rohind waits
upon the Moon, or as the fortunate Arundhati waits upon Vasishtha, or as
Lopamudra waits upon Agastya. And as Damayanti was an obedient wife to
Nala, or as Sachi is to the god who holdeth the thunderbolt in his hand
or as Indrasena, Narayana's daughter, was always obedient to Mudgala, so
did Santa wait affectionately upon Rishyasringa, when he lived in the
wood. This is the holy hermitage which belonged to him. Beautifying the
great lake here, it bears holy fame. Here perform thy ablutions and have
thy desire fulfilled. And having purified thyself, direct thy course
towards other holy spots.'"


SECTION CXIV

Vaisampayana said, "Then, O Janamejaya, the son of Pandu started from
the river Kausiki and repaired in succession to all the sacred shrines.
And, O protector of men, he came to the sea where the river Ganga falls
into it; and there in the centre of five hundred rivers, he performed
the holy ceremony of a plunge. Then, O ruler of the earth, accompanied
by his brothers, the valiant prince proceeded by the shore of the sea
towards the land where the Kalinga tribes dwell.

"Lomasa said, 'There is the land, O Kunti's son, where the Kalinga
tribes dwell. Through it passeth the river Vaitarani, on the banks
whereof even the god of virtue performed religious rites, having first
placed himself under the protection of the celestials. Verily, this is
the northern bank, inhabited by saints, suitable for the performance of
religious rites beautified by a hill, and frequented by persons of the
regenerate caste. This spot (in holiness) rivals the path whereby a
virtuous man, fit for going to heaven, repairs to the region inhabited
by gods. And verily at this spot in former times, other saints likewise
worshipped the immortals by the performance of religious rites. And at
the very spot it was that the god Rudra, O king of kings, seized the
sacrificial beast and exclaimed, "This is my share!" O chief of the
descendants of Bharata, then when the beast was carried away by Siva,
the gods spake to him saying, "Cast not a covetous glance at the
property of others, disregarding all the righteous rules." Then they
addressed words of glorification of a pleasing kind to the god Rudra.
And they satisfied him by offering a sacrifice, and paid him suitable
honours. Thereupon he gave up the beast, and went by the path trodden by
the gods. Thereupon what happened to Rudra, learn from me, O
Yudhishthira! Influenced by the dread of Rudra, the gods set apart for
evermore, the best allotment out of all shares, such as was fresh and
not stale (to be appropriated by the god). Whosoever performs his
ablutions at this spot, while reciting this ancient story, beholds with
his mortal eyes the path that leads to the region of the gods.'"

Vaisampayana said, "Then all the sons of Pandu and likewise the daughter
of Drupada--all of whom were the favoured of Fate--descended to the
river Vaitarani, and made libations to the manes of their fathers.

"Yudhishthira said, 'O Lomasa, how great must be the force of a pious
deed! Having taken my bath at this spot in a proper form, I seem to
touch no more the region inhabited by mortal men! O saint of a virtuous
life, I am beholding all the regions. And this is the noise of the
magnanimous dwellers of the wood, who are reciting their audible
prayers.'

"Lomasa said, 'O Yudhishthira, the place whence this noise comes and
reaches thy ears is at the distance of three hundred thousand _yojanas_,
to be sure. O lord of men, rest thou quiet and utter no word. O king,
this is the divine forest of the Self-existent One, which hath now come
to our view. There, O king, Viswakarma of a dreaded name performed
religious rites. On the mighty occasion of that sacrifice, the
Self-existent One made a gift of this entire earth with all its hilly
and forest tracts, to Kasyapa, by way of gratuity, for ministering as a
priest. And then, O Kuru's son, as soon as that goddess Earth was giving
away, she became sad at heart, and wrathfully spake the following words
to that great lord, the ruler of the worlds, "O mighty god, it is
unworthy of thee to give me away to an ordinary mortal. And this act of
gift on thy part will come to nothing; (for) here am I going to descend
into the bottom of the nether world." Then when the blessed saint
Kasyapa beheld the goddess Earth, despondent and sad, he, O protector of
men, performed a propitiatory act calculated to appease her wrath. And
then, O Pandu's son, the Earth was pleased with his pious deed. And she
uprose again from within the waters, and showed herself in the form of a
sacred altar. This, O king, is the spot which distinctly manifests the
form of an altar. O great monarch, ascend over it, and thou wilt gain
valour and strength. And, O king, this is the very altar which reaches
as far as the sea, and rests itself upon its bosom. May good luck be
thine, do thou mount hereupon, and of thyself cross the sea. And while
thou this day mountest upon it, I shall administer the ceremony for
averting all evil from thee; for this altar here, as soon as it gets a
mortal's touch, at once enters into the sea. _Salutation to the god who
protects the universe! Salutation to thee that art beyond the universe!
O Lord of gods, vouchsafe thy presence in this sea._ O Pandu's son, thou
must recite the following words of truth, and while so reciting, thou
must quickly ascend this altar, "The god of fire, and the sun, and the
organ of generation, and water, and goddess and the seed of Vishnu, and
the navel of nectar. The god of fire is the organ that generated the
(ocean); the earth is thy body; Vishnu deposited the seed that caused
thy being and thou art the navel of nectar." Thus, O Pandu's son, the
words of truth must be audibly recited, and while so reciting, one must
plunge into the lord of rivers. O most praiseworthy of Kunti's son,
otherwise this lord of waters of divine birth, this best storehouse of
the waters (of the earth), should not be touched, O son of Kunti, even
with the end of a sacred grass.'"

Vaisampayana said, "Then when the ceremony for averting evil had been
completed in his behalf, the magnanimous Yudhishthira went into the sea,
and having performed all that the saint had bid, repaired to the skirts
of the Mahendra hill, and spent the night at that spot."


SECTION CXV

Vaisampayana said, "The protector of the earth spent there a single
night, and with his brothers, paid the highest honours to the religious
men. And Lomasa made him acquainted with the names of all of them, such
as the _Bhrigus_, the _Angiras_, the _Vasishthas_, and the _Kasyapas_.
And the royal saint paid visit to them all and made obeisance to them
with joined palms. And then he asked the valiant Akritavrana, who was a
follower of Parasurama, 'when will the revered Parasurama show himself
to the religious men here? It is desired on that occasion to obtain a
sight of the descendant of Bhrigu.'

"Akritavrana said, 'Thy journey to this spot is already known to Rama,
whose soul spontaneously knows everything. And he is in every way
well-pleased with thee, and he will show himself readily to thee. And
the saints who practise penances here, are permitted to see him on the
fourteenth and the eighth day of the lunar course. On the morrow at the
end of this very night there will set in the fourteenth day of the lunar
course. On that occasion thou wilt have a sight of him, clad in a sable
deerskin, and wearing his hair in the form of a matted mass.'

"Yudhishthira said, 'Thou hast been a follower of the mighty Rama,
Jamadagni's son; thou must, therefore, have been the eye-witness of all
the deeds achieved by him in former days. I, therefore, request thee to
narrate to me how the members of the military caste were vanquished by
Rama on the field of battle, and what the original cause of those
conflicts was.'

"Akritavrana said, 'With pleasure shall I recite to thee that excellent
story, O Bharata's son, O chief of kings, the story of the godlike deeds
of Rama, the son of Jamadagni, who traced his origin to Bhrigu's race. I
shall also relate the achievements of the great ruler of the _Haihaya_
tribe. That king, Arjuna by name, the mighty lord of the _Haihaya_ tribe
was killed by Rama. He, O Pandu's son, was endued with a thousand arms;
and by the favour of Dattatreya he likewise had a celestial car made of
gold. And, O protector of the earth, his rule extended over the entire
animated world, wheresoever located on this earth. And the car of that
mighty monarch could proceed everywhere in an unobstructed course. And
grown resistless by the virtue of a granted boon, he ever mounted on
that car, trampled upon gods and _Yakshas_ and saints on all sides
round. And all the born beings wheresoever placed, were harassed by him.
Then the celestials and the saints of a rigidly virtuous life, met
together, and thus spake to Vishnu, the god of gods, the slayer of
demons, and possessed of prowess that never failed, saying, "O blessed
and revered lord, for the purpose of preserving all the born beings, it
is necessary that Arjuna should be killed by thee." And the mighty ruler
of the Haihaya tribe placing himself on his celestial car, affronted
Indra, while that deity was enjoying himself with Sachi, his queen.
Then, O Bharata's son, the blessed and the revered god (Vishnu) held a
consultation with Indra, with a view to destroying Kartavirya's son. And
on that occasion, all that was for the good of the world of beings, was
communicated by the lord of gods; and the blessed god worshipped by the
world, to do all that was necessary, went to the delightful _Vadari_
wood which was his own chosen retreat for practising penances. And at
this very time there lived on the earth a mighty monarch in the land of
_Kanyakuvja_, a sovereign whose military force was exceedingly great.
And his name of Gadhi was famous in the world. He, however, betook
himself to a forest-life. And while he was dwelling in the midst of the
wood, there was born to him a daughter beautiful as a nymph of heaven.
And Richika, the son of Bhrigu, asked for her to be united with himself
in marriage. And then Gadhi spake to that Brahmana, who led a rigidly
austere life, saying, "There is a certain family custom in our race; it
hath been founded by my ancestors of a bygone age. And, O most excellent
of the sacerdotal caste, be it known to thee that the intending
bridegroom must offer a dowry consisting of a thousand fleet steeds,
whose colour must be brown and every one of whom must possess a single
sable ear. But, O Bhrigu's son, a reverend saint like thee cannot be
asked to offer the same. Nor can my daughter be refused to a magnanimous
saint of thy (exalted) rank." Thereupon Richika said, "I will give thee
a thousand fleet steeds, brown in hue and possessing a single sable ear;
let thy daughter be given in marriage to me."'

"Akritavrana said, 'Thus having given his word, O king, he went and said
to Varuna, "Give me a thousand fleet steeds brown in colour, and each
with one black ear. I want the same as dowry for my marriage." To him
Varuna forthwith gave a thousand steeds. Those steeds had issued out of
the river Ganga; hence the spot hath been named, _The horse's landing
place_. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati
by name, was given in marriage; and the gods themselves were of the
party of the bride. Richika, the most excellent of the sacerdotal caste,
thus procured a thousand steeds, and had a sight of the dwellers of
heaven and won a wife in the proper form. And he enjoyed himself with
the girl of slender waist, and thus gratified all the wishes and desire
that he ever had. And when the marriage had been celebrated, O king, his
father Bhrigu came on a visit to see him and his wife; and he was glad
to see his praiseworthy son. And the husband and wife together paid
their best respects to him, who was worshipped by all the gods. And when
he had seated himself, they both with joined palms, stood near him, in
order that they might do his bidding. And then the revered saint,
Bhrigu, glad at heart, thus spoke to his daughter-in-law, saying, "O
lovely daughter, as for a boon I am ready to grant thee any object of
thy wish." And there upon she asked for his favour in this, that a son
might be born to both herself and her mother. And he vouchsafed the
favour thus asked for.

"'Bhrigu said, "During the days that your season lasts, thou and thy
mother must take a bath, with the ceremony for bringing forth a male
child. And ye two must then separately embrace two different trees--she
a peepal tree, and thou a fig tree. And, O dutiful girl, here are two
pots of rice and milk, prepared by me with the utmost care. I having
ransacked the whole universe to find the drugs, the essence whereof hath
been blended with this milk and rice. It must be taken as food with the
greatest care." And saying this, he vanished from sight. The two ladies,
however, made an interchange both in the matter of the pots of rice, and
likewise as regards the trees (to be embraced by each). Then after the
lapse of very many days, the revered saint, once more came. And he came
knowing (what had happened) by his attribute of divine knowledge. Then
Bhrigu possessed of mighty strength, spake to Satyavati, his
daughter-in-law, saying, "O dutiful girl! O my daughter of a lovely
brow, the wrong pot of rice thou tookest as food. And it was the wrong
tree which was embraced by thee. It was thy mother who deluded thee. A
son will be born of thee, who, though of the priestly caste, will be of
a character fit for the military order; while a mighty son will be born
of thy mother, who, though by birth a Kshatriya will assume a life
suitable to the sacerdotal order. And his power will be great, and he
will walk on the path trodden by righteous men." Then she entreated her
father-in-law again and again, saying, "Let not my son be of this
character; but let my grandson be such." And, O Pandu's son, he replied,
"So let it be!" And thus he was pleased to grant her prayer. Then she
brought forth on the expected day a son by name Jamadagni. And this son
of Bhrigu was endowed with both splendour and grace. And he grew in
years and in strength, and excelled the other saints in the proficiency
of his _Vaidik_ lore. O chieftain of Bharata's race, to him, rivalling
in lustre the author of light (the sun), came spontaneously and without
instruction the knowledge of the entire military art and of the fourfold
missile arms.'"


SECTION CXVI

"Akritavrana said, 'Jamadagni devoted himself to the study of the _Veda_
and the practice of sacred penances, and became famous for his great
austerities. Then he pursued a methodical course of study and obtained a
mastery over the entire Veda. And, O king, he paid a visit to Prasenajit
and solicited the hand of Renuka in marriage. And this prayer was
granted by the king. And the delight of Bhrigu's race having thus
obtained Renuka for his wife, took his residence with her in a
hermitage, and began to practice penances, being assisted by her. And
four boys were born of her, with Rama for the fifth. And although the
youngest, Rama was superior to all in merit. Now once upon a time, when
her sons had gone out for the purpose of gathering fruits, Renuka who
had a pure and austere life, went out to bathe. And, O king, while
returning home, she happened to cast her glance towards the king of
Martikavata, known by the name of Chitraratha. The king was in the water
with his wives, and wearing on his breast a lotus wreath, was engaged in
sport. And beholding his magnificent form, Renuka was inspired with
desire. And this unlawful desire she could not control, but became
polluted within the water, and came back to the hermitage frightened at
heart. Her husband readily perceived what state she was in. And mighty
and powerful and of a wrathful turn of mind, when he beheld that she had
been giddy and that the lustre of chastity had abandoned her, he
reproached her by crying out "Fie!" At that very moment came in the
eldest of Jamadagni's sons, Rumanvan; and then, Sushena, and then, Vasu,
and likewise, Viswavasu. And the mighty saint directed them all one by
one to put an end to the life of their mother. They, however, were quite
confounded and lost heart. And they could not utter a single word. Then
he in ire cursed them. And on being cursed they lost their sense and
suddenly became like inanimate objects, and comparable in conduct to
beasts and birds. And then Rama, the slayer of hostile heroes, came to
the hermitage, last of all. Him the mighty-armed Jamadagni, of great
austerities, addressed, saying, "Kill this wicked mother of thine,
without compunction, O my son." Thereupon Rama immediately took up an
axe and therewith severed his mother's head. Then, O great king, the
wrath of Jamadagni of mighty soul, was at once appeased; and
well-pleased, he spake the following words, "Thou hast, my boy,
performed at my bidding this difficult task, being versed in virtue.
Therefore, whatsoever wishes there may be in thy heart, I am ready to
grant them all. Do thou ask me." Thereupon Rama solicited that his
mother might be restored to life, and that he might not be haunted by
the remembrance of this cruel deed and that he might not be affected by
any sin, and that his brothers might recover their former state, and
that he might be unrivalled on the field of battle, and that he might
obtain long life. And, O Bharata's son, Jamadagni, whose penances were
the most rigid, granted all those desires of his son. Once, however, O
lord, when his sons had gone out as before, the valourous son of
Kartavirya, the lord of the country near the shore of the sea, came up
to the hermitage. And when he arrived at that hermitage, the wife of the
saint received him hospitably. He, however, intoxicated with a warrior's
pride, was not at all pleased with the reception accorded to him, and by
force and in defiance of all resistance, seized and carried off from
that hermitage the chief of the cows whose milk supplied the sacred
butter, not heeding the loud lowing of the cow. And he wantonly pulled
down the large trees of the wood. When Rama came home, his father
himself told him all that had happened. Then when Rama saw how the cow
was lowing for its calf, resentment arose in his heart. And he rushed
towards Kartavirya's son, whose last moments had drawn nigh. Then the
descendant of Bhrigu, the exterminator of hostile heroes, put forth his
valour on the field of battle, and with sharpened arrows with flattened
tips, which were shot from a beautiful bow, cut down Arjuna's arms,
which numbered a thousand, and were massive like (wooden) bolts for
barring the door. He, already touched by the hand of death, was
overpowered by Rama, his foe. Then the kinsmen of Arjuna, their wrath
excited against Rama, rushed at Jamadagni in his hermitage, while Rama
was away. And they slew him there; for although his strength was great,
yet being at the time engaged in penances, he would not fight. And while
thus attacked by his foes, he repeatedly shouted the name of Rama in a
helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya
shot Jamadagni, with their arrows, and having thus chastised their foe,
went their way. And when they had gone away, and when Jamadagni had
breathed his last, Rama, the delight of Bhrigu's race, returned to the
hermitage, bearing in his arms, fuel for religious rites. And the hero
beheld his father who had been put to death. And grieved exceedingly he
began to bewail the unworthy fate that had laid his father low.'"


SECTION CXVII

"'Rama said, "The blame is mine, O father, that like a stag in the wood,
thou hast been shot dead with arrows, by those mean and stupid
wretches--the sons of Kartavirya. And O father, virtuous and unswerving
from the path of righteousness and inoffensive to all animated beings as
thou wert, how came it to be permitted by Fate that thou shouldst die in
this way? What an awful sin must have been committed by them, who have
killed thee with hundreds of sharpened shafts, although thou wert an
aged man, and engaged in penances at the time and absolutely averse to
fighting with them. With what face will those shameless persons speak of
this deed of theirs to their friends and servants, _viz_., that they
have slain an unassisted and unresisting virtuous man?"--O protector of
men, thus he, great in penance, bewailed much in a piteous manner, and
then performed the obsequies of his departed sire. And Rama, the
conqueror of hostile cities, cremated his father on the funeral pyre,
and vowed, O scion of Bharata's race, the slaughter of the entire
military caste, and of exceeding strength in the field of battle, and
possessed of valour suited to a heroic soul, and comparable to the god
of death himself, he took up his weapon in wrathful mood, and
singlehanded put Kartavirya's sons to death. And, O chieftain of the
military caste, Rama, the leader of all capable of beating their foes,
thrice smote down all the Kshatriya followers of Kartavirya's sons. And
seven times did that powerful lord exterminate the military tribes of
the earth. In the tract of land, called Samantapanchaka five lakes of
blood were made by him. There the mightiest scion of Bhrigu's race
offered libations to his forefathers--the Bhrigus, and Richika appeared
to him in a visible form, and spake to him words of counsel. Then the
son of Jamadagni of dreaded name, performed a mighty sacrifice and
gratified the lord of the celestials, and bestowed the earth to the
ministering priests. And, O protector of human beings, he raised an
altar made of gold, ten _Vyamas_ in breadth and nine in height, and made
a gift of the same to the magnanimous Kasyapa. Then at Kasyapa's bidding
the Brahmanas divided the altar into a number of shares, and thus they
became reputed as the _Khandavayamas_ (share takers). And the
exterminator of the military race possessed of immense strength,
bestowed the earth upon the high-souled Kasyapa, and then became engaged
in penance of an exceedingly severe form. He now dwells in this
Mahendra, monarch of hills. Thus did hostilities arise between him and
the members of the military caste,--all of them who dwell on this earth;
and Rama, endowed with immense strength, in this way subdued the entire
world.'"

Vaisampayana said, "Then on the fourteenth day of the moon, the
mighty-souled Rama at the proper hour showed himself to those members of
the priestly caste and also to the virtuous king (Yudhishthira) and his
younger brothers. And, O king of kings, the lord together with his
brothers, worshipped Rama, and, O most righteous of the rulers of men,
the very highest honours were paid by him to all those members of the
twice-born class. And after worshipping Jamadagni's son and having
received words of praise from him, at his direction he spent the night
on the Mahendra hill, and then started on his journey towards the
southern regions."


SECTION CXVIII

Vaisampayana said, "The magnanimous monarch pursued his journey, and at
different spots on the shore of the sea visited the various bathing
places, all sacred and pleasant and frequented by men of the sacerdotal
caste. And O son of Parikshit! He in proper form took his bath in them
together with his younger brothers and then went to an excellent river,
the holiest of all. There also the magnanimous king, took his plunge,
and offered libations to his forefathers and the gods, and distributed
riches to the leaders of the twice-born class. Then he went to the
Godavari, a river that falls directly into the sea. There he was freed
from his sins. And he reached the sea in the Dravida land, and visited
the holy spot passing under Agastya's name, which was exceedingly sacred
and exceptionally pure. And the valiant king visited the feminine sacred
spots. Here he listened to the story of that well-known feat which was
achieved by Arjuna, chief of all wielders of the bow, and which was
beyond the power of human beings to perform. And here he was praised by
the highest members of the saintly class, and the son of Pandu
experienced the greatest delight. And, O protector of the earth! the
ruler of the world, accompanied by Krishna bathed in those holy spots,
and speaking of Arjuna's valour in laudatory terms delightfully spent
his time in the place. Then he gave away thousands of cows at those holy
spots on the coast of the sea; and with his brothers narrated well
pleased how Arjuna had made a gift of kine. And he, O king! visited one
by one those holy places on the coast of the sea and many other sacred
spots, and thus fulfilled his heart's desire, till he came to the
holiest of all known by the name of Suparaka. Then having crossed a
certain tract on the coast of the sea, he reached a forest celebrated on
earth. There the deities had practised asceticism in former days, and
likewise virtuous rulers of men had performed sacrificial rites. There
he, possessed of long and lusty arms, beheld the celebrated altar of
Richika's son, who was the foremost of all wielders of the bow. And the
altar was girt round by hosts of ascetics, and was fit to be worshipped
by persons of a virtuous life. Then the king beheld the holy and
delightful shrines of all the gods and of the Vasus, and of the hosts of
wind and of the two celestial physicians and of Yatna, son of the sun
and of the lord of riches, and of Indra, and of Vishnu, and of the lord
Creator and of Siva, and of the moon, and of the author of day, and of
the lord of waters, and of the host of Sadhyas, and of Brahma, and of
the forefathers, and of Rudra together with all his followers, and of
the goddess of learning, and of the host of Siddhas, and of many
immortal holy gods besides. And in those shrines the king observed
various fasts, and gave away large quantities of gems. He plunged his
body in all the holy spots, and then came again to Surparaka. And he by
the same landing-place of the sea again proceeded with his uterine
brothers and came over to the holy spot Prabhasa, whereof fame hath been
spread by mighty Brahmanas throughout the world. There he, possessed of
a pair of large red eyes, washed himself with all his younger brothers,
and offered libations to the forefathers and the celestial hosts; and so
did Krishna and all those Brahmanas together with Lomasa. For twelve
days he subsisted upon air and water. And he performed ablutions for
days and nights and surrounded himself with fires kindled on all sides.
Thus that greatest of all virtuous men engaged himself in asceticism.
While he was acting thus, information reached both Valarama and Krishna
that the king was practising penances of a most austere form and these
two leaders of the entire Vrishni tribe accompanied with troops came to
Yudhishthira of Ajamidha's race. And when the Vrishnis beheld that the
sons of Pandu lay down on the ground, their bodies besmeared all over
with dirt and when they beheld the daughter of Drupada in a sad state,
their grief was great and they could not refrain from breaking out in
loud lamentations. Then the king, whose courage was such that misfortune
never could cast him down, cordially met Rama and Krishna and Samva,
Krishna's son, and the grand-son of Sini and other Vrishnis, and paid
honour to them in a suitable form. And they also in return paid honour
to all the sons of Pritha, and were similarly honoured by Pandu's sons.
And they seated themselves round about Yudhishthira, as round Indra, O
king! are seated the celestial hosts. And highly pleased, he recounted
to them all the machinations of his adversaries, and how also he had
resided in the forest, and how Arjuna had gone to Indra's abode in order
to learn the science of arms--all this he related with a gladdened
heart. And they were happy to learn all this news from him; but when
they saw the Pandavas so exceedingly lean, the majestic and magnanimous
Vrishnis could not forbear shedding tears, which spontaneously gushed
from their eyes on account of the agony they felt."


SECTION CXIX

Janamejaya said, "O thou of ascetic wealth! when the sons of Pandu and
the Vrishnis reached the holy spot Prabhasa, what did they do and what
conversation was held there by them, for all of them were of mighty
souls, proficient in all the branches of science and both the Vrishnis
and the sons of Pandu held one another in friendly estimation."

Vaisampayana said, "When the Vrishnis reached the holy spot Prabhasa, the
sacred landing-place on the coast of the sea, they surrounded the sons
of Pandu and waited upon them. Then Valarama, resembling in hue the milk
of the cow and the Kunda flower and the moon and the silver and the
lotus root and who wore a wreath made of wild flowers and who had the
ploughshare for his arms, spake to the lotuseyed one, saying, 'O
Krishna, I do not see that the practice of virtue leads to any good or
that unrighteous practices can cause evil, since the magnanimous
Yudhishthira is in this miserable state, with matted hair, a resident of
the wood, and for his garment wearing the bark of trees. And Duryodhana
is now ruling the earth, and the ground doth not yet swallow him up.
From this, a person of limited sense would believe a vicious course of
life is preferable to a virtuous one. When Duryodhana is in a
flourishing state and Yudhishthira, robbed of his throne, is suffering
thus, what should people do in such a matter?--This is the doubt that is
now perplexing all men. Here is the lord of men sprung from the god of
virtue, holding fast to a righteous path, strictly truthful and of a
liberal heart. This son of Pritha would give up his kingdom and his
pleasure but would not swerve from the righteous path, in order to
thrive. How is it that Bhishma and Kripa and the Brahmana Drona and the
aged king, the senior member of the house, are living happily, after
having banished the sons of Pritha? Fie upon the vicious-minded leaders
of Bharata's race! What will that sinner, the chieftain of the earth,
say to the departed forefathers of his race, when the wretch will meet
them in the world to come? Having hurled from the throne his
in-offensive sons, will he be able to declare that he had treated them
in a blameless way? He doth not now see with his mind's eye how he hath
become so sightless, and on account of what act he hath grown blind
among the kings of this entire earth. Is it not because he hath banished
Kunti's son from his kingdom? I have no doubt that Vichitravirya's son,
when he with his sons perpetrated this inhuman act, beheld on the spot
where dead bodies are burnt, flowering trees of a golden hue. Verily he
must have asked them, when those stood before him with their shoulders
projected forward towards him, and with their large red eyes staring at
him, and he must have listened to their evil advice, since he fearlessly
sent away Yudhishthira to the forest, who had all his weapons of war
with him and was borne company by his younger brothers. This Bhima here,
whose voracious appetite is like that of a wolf, is able to destroy with
the sole strength of his powerful arms, and without the help of any
weapons of war, a formidable array of hostile troops. The forces in the
field of battle were utterly unmanned on hearing his war-cry. And now
the strong one is suffering from hunger and thirst, and is emaciated
with toilsome journeys. But when he will take up in his hand arrows and
diverse other weapons of war, and meet his foes in the field of battle,
he will then remember the sufferings of his exceedingly miserable
forest-life, and kill his enemies to a man: of a certainty do I
anticipate this. There is not throughout the whole world a single soul
who can boast of strength and prowess equal to his. And his body, alas!
is emaciated with cold, and heat and winds. But when he will stand up
for fight, he will not leave a single man out of his foes. This powerful
hero, who is a very great warrior when mounted on a car--this Bhima, of
appetite rivalling a wolf's conquered single-handed all the rulers of
men in the east, together with, those who followed them in battle; and
he returned from those wars safe and uninjured. And that same Bhima,
miserably dressed in the bark of trees, is now leading a wretched life
in the woods. This powerful Sahadeva vanquished all the kings in the
south; those lords of men who had gathered on the coast of the
sea,--look at him now in an anchorite's dress. Valiant in battle Nakula
vanquished single-handed the kings who ruled the regions towards the
west,--and he now walks about the wood, subsisting on fruit and roots,
with a matted mass of hair on the head, and his body besmeared all over
with dirt. This daughter of a king, who is a great soldier when mounted
on a car, took her rise from beneath the altar, during the pomp of
sacrificial rites. She hath been always accustomed to a life of
happiness; how is she now enduring this exceedingly miserable life in
this wood! And the son of the god of virtue,--virtue which stands at the
head of all the three pursuits of life--and the son of the wind-god and
also the son of the lord of celestials, and those two sons of the
celestial physicians,--being the sons of all those gods and always
accustomed to a life of happiness, how are they living in this wood,
deprived of all comforts? When the son of Virtue met with defeat and
when his wife, his brothers, his followers, and himself were all driven
forth, and Duryodhana began to flourish, why did not the earth subside
with all its hills?'"


SECTION CXX

"Satyaki said, 'O Rama! this is not the time of lamentation; let us do
that which is proper and suited to the present occasion, although
Yudhishthira doth not speak a single word. Those who have persons to
look after their welfare do not undertake anything of themselves; they
have others to do their work, as Saivya and others did for Yayati.
Likewise, O Rama! those who have appointed functionaries to undertake
their work on their own responsibility, as the leaders of men, they may
be said to have real patrons, and they meet with no difficulty, like
helpless beings. How is it that when the sons of Pritha have for their
patrons these two men, Rama and Krishna, and the two others, Pradyumna
and Samva, together with myself,--these patrons being able to protect
all the three worlds,--how is it that the son of Pritha is living in the
wood with his brothers? It is fit that this very day the army of the
Dasarhas should march out, variously armed and with checkered mails. Let
Dhritarashtra's sons be overwhelmed with the forces of the Vrishnis and
let them go with their friends to the abode of the god of death. Let him
alone who wields the bow made of the horn (Krishna), thou alone, if
roused, wouldst be able to surround even the whole of this earth. I ask
thee to kill Dhritarashtra's son with all his men, as the great Indra,
the lord of the gods killed Vritra. Arjuna, the son of Pritha, is my
brother, and also my friend, and also my preceptor, and is like the
second self of Krishna. It is for this that men desire for a worthy son,
and that preceptor seeks a pupil who would contradict him not. It is for
this that the time is come for that excellent work, which is the best of
all tasks and difficult to perform. I shall baffle Duryodhana's volleys
of arms by my own excellent weapons. I shall overpower all in the field
of battle. I shall in my wrath cut off his head with my excellent
shafts, little inferior to snakes and poison and fire. And with the keen
edge of my sword, I shall forcibly sever his head from the trunk, in the
field of battle; then I shall kill his followers, and Duryodhana, and
all of Kuru's race. O son of Rohini! let the followers of Bhima look at
me with joy at their heart, when I shall keep up the weapons of war in
the field of battle, and when I shall go on slaying all the best
fighting men on the side of the Kurus, as at the end of time fire will
burn vast heaps of straw. Kripa and Drona and Vikarna and Karna are not
able to bear the keen arrows shot by Pradyumna. I know the power of
Arjuna's son--he conducts himself like the son of Krishna in the field
of battle. Let Samva chastise by the force of his arms Dussasana; let
him destroy by force Dussasana and his charioteer and his car. In the
field of battle when the son of Jamvavati becomes irresistible in fight,
there is nothing which can withstand his force. The army of the demon
Samvara was speedily routed by him when only a boy. By him was killed in
fight Asvachakra, whose thighs were round, and whose muscular arms were
of exceeding length. Who is there that would be able to go forward to
the car of Samva, who is great in fight, when mounted on a car? As a
mortal coming under the clutches of death can never escape; so who is
there that once coming under his clutches in the field of battle, is
able to return with his life? The son of Vasudeva will burn down by the
volleys of his fiery shafts all the hostile troops, and those two
warriors, Bhishma and Drona,--who are great on a car, and Somadatta
surrounded by all his sons. What is there in all the world including the
gods, which Krishna cannot encounter on an equal footing, when he takes
up the weapons of war, wields in his hands excellent arrows, arms
himself with his mace, and thus becomes unrivalled in fight? Then let
Aniruddha also take up in his hand his buckler and sword, and let him
cover the surface of the earth with Dhritarashtra's sons, their heads
separated from their trunks, their bodies devoid of all consciousness as
in a sacrificial rite the altar is overspread with sacred grass placed
upon the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and
the young Nishatha valiant in battle and Sarana, and Charudeshna,
irresistible in war, let them perform feats befitting their race. Let
the united army of the Satwatas and Suras, together with the best
soldiers of the Vrishnis, the Bhojas, and the Andhakas, kill those sons
of Dhritarashtra in the field of battle and let them swell their
expanded fame throughout the world. Then let Abhimanyu rule the world so
long as this most excellent of virtuous men, the magnanimous
Yudhishthira, may be engaged in fulfilling his vow,--the vow that was
accepted and declared by him, the most righteous of Kuru's race, on the
occasion of the famous play at dice. Afterwards the virtuous king will
protect the earth, all his foes defeated in battle by shafts which will
be discharged by us. Then there will remain no sons of Dhritarashtra on
earth,--nor the son of the charioteer (Karna). This is the most
important work for us to do, and this will surely lead to fame.'

"Krishna said, 'O scion of the race of Madhu! no doubt what thou sayest
is true; we accept thy words, O thou of courage that is never weak! But
this bull of the Kuru race (Yudhishthira) would never accept the
sovereignty of the earth, unless it were won by the prowess of his own
arms. Neither for the sake of pleasure, nor from fear, nor from
covetousness, would Yudhishthira ever renounce the rules of the caste;
nor would these two heroes, who are mighty, when mounted on a car--Bhima
and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada.
He possessing the appetite of a wolf (Bhima), and the winner of riches
(Arjuna), are both unrivalled in fight throughout the world. And why
should not this king rule over the entire world when he hath the two
sons of Madri to espouse his cause? The high-souled ruler of Panchala
together with the Kekaya king, and we also should put forth our united
strength, and then would the enemies of Yudhishthira be annihilated.'

"Yudhishthira said, 'It is not strange that thou shouldst speak thus, O
scion of Madhu's race! but to me truth seems to be the first
consideration, above that of my sovereign power itself. But it is
Krishna alone who precisely knoweth what I am; and it is I alone who
precisely know what Krishna (really) is. O thou endued with valour! O
scion of Madhu's race! as soon as he will perceive that the time is come
for feats of bravery, then, O most valiant of Sini's race, he also of
beautiful hair (Krishna) will defeat Suyodhana. Let the brave men of the
Dasarha race go back today. They are my patrons; and the foremost of
human beings, they have visited me here. O ye of immeasurable strength!
never fall off from the path of virtue. I shall see you again, when ye
will be happily gathered together.'

"Then after mutual greeting and obeisance to seniors, and having
embraced the youthful, those valiant men of the Yadu race and the sons
of Pandu separated. And the Yadus reunited to their home; and the
Pandavas continued their journey to the sacred spots. Then having parted
with Krishna, the virtuous king, accompanied by his brothers and
servants, and also by Lomasa, went to the sacred river Payosini. Its
fine landing place was constructed by the king of Vidarbha. And he began
to dwell on the banks of the Payosini, whose waters were mingled with
the distilled Soma juice. There the high-souled Yudhishthira was greeted
with excellent laudatory terms by numerous leaders of the twice-born
class, who were delighted to see him there."


SECTION CXXI

"Lomasa said, 'O king! when the Nriga performed a sacrifice here, he
gratified Indra, the demolisher of hostile cities, by offering the Soma
juice. And Indra was refreshed and was very much pleased. Here the gods
together with Indra, and the protectors of all born beings, celebrated
sacrifices of various kinds on a large scale, and paid abundant
gratuities to the ministering priests. Here king Amurtarayasa, the lord
of the world, satisfied Indra, the holder of the thunderbolt, by the
offer of the Soma juice, when seven horse-sacrifices were performed by
that king. The articles which in other sacrificial rites are uniformly
made of the timber, wood and of earth, were all made of gold in the
seven sacrifices performed by him. And it is said that in all those
rites, seven sets of stakes, rings for the sacrificial stakes, spots,
ladles, utensils, spoons were prepared by him. On each sacrificial
stake, seven rings were fastened at the top. And, O Yudhishthira! the
celestials together with Indra, themselves erected the sacrificial
stakes of shining gold which had been prepared for his sacred rites. In
all those magnificent sacrifices instituted by Gaya, the protector of
the earth, Indra, was delighted by drinking the _Soma_ juice, and the
ministering priests were gratified with the gratuities paid to them. And
the priests obtained untold wealth counted out to them. And as the
sand-grains of the earth, or as the stars in the sky, or as the
rain-drops when it raineth, cannot be counted by anyone, so the wealth
Gaya gave away was incapable of being counted by figures. So untold was
the wealth, O great king! that was given to the ministering priests in
all those seven sacrifices that even the above-mentioned objects might
be counted by figures, but the gratuities bestowed by him whose
largeness exceeded all that was known before were not capable of being
counted by figures. And images of the goddess of speech were made of
gold by the sculptor of the gods;--and the king gratified the members of
the sacerdotal caste, who had arrived from all the cardinal points, by
making presents to them of those images, of gold. O protector of men!
when the high-souled Gaya performed his sacrificial rites, he erected
sacrificial piles at so many different spots that but little space was
left on the surface of the earth. And, O scion of Bharata's race! he by
that sacred act attained the regions of Indra. Whoever should bathe in
the river, Payosini, would go to the regions attained by Gaya.
Therefore, O lord of kings! O unswerving prince! thou and thy brothers
should bathe in this river; then, O protector of the earth, thou wilt be
freed from all these sins.'"

Vaisampayana said, "O most praiseworthy of men! Yudhishthira with his
brothers performed ablutions in the Payosini river. Then, O sinless
prince! the powerful monarch together with his brothers, journeyed to
the hill of sapphires and the great river Narmada. The blessed saint
Lomasa there named to him all the delightful holy spots and all the
sacred shrines of the celestials. Then he with his brothers visited
those places, according to his desire and convenience. And at various
places Brahmanas by thousands received gifts from him.

"Lomasa said, 'O son of Kunti! one who visits the sapphire Hill and
plunges his body in the river Narmada attains the regions inhabited by
the celestials and kings. O most praiseworthy of men! this period is the
junction between the Treta and the Kali age, O Kunti's son! This is the
period when a person gets rid of all his sins. O respected sir! this is
the spot where Saryati performed sacrificial rites, wherein Indra
appeared in a visible form and drank the Soma juice, with the two
celestial physicians. And Bhrigu's son of severe austerities conceived
anger towards the great Indra; and the mighty Chyavana paralysed Indra,
and for his wife obtained the princess, Sukanya.'

"Yudhishthira said, 'How was the chastiser of the demon Paka, the god
possessed of the six attributes, paralysed by Chyavana? And for what
reason did the mighty saint conceive wrath towards Indra? And how, O
Brahmana! did he raise the celestial physicians to the rank of the
drinkers of Soma? All this, precisely as it happened, thy venerable self
will be pleased to recount to me.'"


SECTION CXXII

"Lomasa said, 'A son was born to the great saint Bhrigu, Chyavana by
name. And he, of an exceedingly resplendent form, began to practise
austerities by the side of yonder lake. And, O Pandu's son! O protector
of men! he of mighty energy assumed the posture called _Vira_, quiet and
still like an inanimate post, and for a long period, remained at the
same spot of ground. And he was turned into an anthill covered over with
creepers. And after the lapse of a long period, swarms of ants enveloped
him. And covered all over with ants, the sagacious saint looked exactly
like a heap of earth. And he went on practising austerities, enveloped
on all sides with that ant-hill. Now after the lapse of a long space of
time, that ruler of earth, Saryati by name, for amusement visited this
pleasant and excellent lake. With him were four thousand females,
espoused by him, O son of Bharata's race! there was also his only
daughter endued with beautiful brows, named Sukanya. She surrounded by
her maids, and decked out with jewels fit for the celestials, while
walking about, approached the anthill where Bhrigu's son was seated. And
surrounded by her maids, she began to amuse herself there, viewing the
beautiful scenery, and looking at the lofty trees of the wood. And she
was handsome and in the prime of her youth; and she was amorous and bent
on frolicking. And she began to break the twigs of the forest trees
bearing blossoms. And Bhrigu's son endued with intelligence beheld her
wandering like lightning, without her maids, and wearing a single piece
of cloth and decked with ornaments. And seeing her in the lone forest,
that ascetic of exceeding effulgence was inspired with desire. And that
regenerate _Rishi_ possessing ascetic energy, who had a low voice,
called the auspicious one,--but she heard him not. Then seeing the eyes
of Bhrigu's son from the ant-hill, Sukanya from curiosity and losing her
sense, said, "_What is this?_"--and with thorns pierced the eyes (of the
Rishi). And as his eyes being pierced by her, he felt exceeding pain and
became wroth. And (from anger) he obstructed the calls of nature of
Saryati's forces. And on their calls of nature being obstructed, the men
were greatly afflicted. And seeing this state of things, the king asked.
"Who is it that hath done wrong to the illustrious son of Bhrigu, old
and ever engaged in austerities and of wrathful temper? Tell me quick if
ye know it." The soldiers (thereupon) answered him saying, "We do not
know whether any one hath done wrong to the _Rishi_. Do thou, as thou
list, make a searching enquiry into the matter." Thereupon that ruler of
earth, using (as he saw occasion) both menace and conciliation, asked
his friends (about the circumstance). But they too did not know
anything. Seeing that the army was distressed owing to the obstruction
of the calls of nature, and also finding her father aggrieved, Sukanya
said, "Roving in the forest, I lighted in the ant-hill here upon some
brilliant substance. Thereupon taking it for a glow-worm I neared it,
and pierced it (with thorns)." Hearing this Saryati immediately came to
the ant-hill, and there saw Bhrigu's son, old both in years and
austerities. Then the lord of earth with joined hands, besought (the
ascetic) saying, "It behoveth thee to forgive what my daughter through
ignorance and greenness, hath done unto thee." Chyavana the son of
Bhrigu, addressed the monarch saying, "Disregarding me, this one, filled
with pride hath pierced my eyes. Even her, O king, endued with beauty
and who was bereft of her senses by ignorance and temptation--even thy
daughter would I have for my bride, I tell thee truly, on this condition
alone will I forgive thee."'

"Lomasa said, 'Hearing the words of the sage, Saryati, without pausing,
bestowed his daughter on the high-souled Chyavana. Having received the
hand of that girl, the holy one was pleased with the king. And having
won the _Rishi's_ grace, the king went to his city, accompanied by his
troops. And the faultless Sukanya also having obtained that ascetic for
her husband, began to tend him, practising penances, and observing the
ordinance. And that one of a graceful countenance, and void of guile
worshipped Chyavana, and also ministered unto guests, and the sacred
fire.'"


SECTION CXXIII

"Lomasa said, 'Once on a time, O king, those celestials, namely the twin
Aswins, happened to behold Sukanya, when she had (just) bathed, and when
her person was bare. And seeing that one of excellent limbs, and like
unto the daughter of the lord of celestials, the nose-born Aswins neared
her, and addressed her, saying, "O thou of shapely thighs, whose
daughter art thou? And what doest thou in this wood? O auspicious one, O
thou of excellent grace, we desire to know this, do thou therefore tell
us." Thereupon she replied bashfully unto those foremost of celestials,
"Know me as Saryati's daughter, and Chyavana's wife." Thereat the
Aswins again spake unto her, smiling. "What for, O fortunate one, hath
thy father bestowed thee on a person who is verging on death? Surely, O
timid girl, thou shinest in this wood like lightning. Not in the regions
of the celestials themselves, O girl, have our eyes lighted on thy like.
O damsel, unadorned and without gay robes as thou art, thou beautifiest
this wood exceedingly. Still, O thou of faultless limbs, thou canst not
look so beautiful, when (as at present) thou art soiled with mud and
dirt, as thou couldst, if decked with every ornament and wearing
gorgeous apparel. Why, O excellent girl in such plight servest thou a
decrepit old husband, and one that hath become incapable of realising
pleasure and also of maintaining thee, O thou of luminous smiles? O
divinely beautiful damsel, do thou, forsaking Chyavana accept one of us
for husband. It behoveth thee not to spend thy youth fruitlessly."

"'Thus addressed Sukanya answered the celestials saying, "I am devoted
to my husband, Chyavana: do ye not entertain any doubts (regarding my
fidelity)." Thereupon they again spake unto her, "We two are the
celestial physicians of note. We will make thy lord young and graceful.
Do thou then select one of us, _viz._, ourselves and thy husband,--for
thy partner. Promising this do thou, O auspicious one, bring hither thy
husband." O king, agreeably to their words she went to Bhrigu's son and
communicated to him what the two celestials had said. Hearing her
message, Chyavana said unto his wife, "Do thou so." Having received the
permission of her lord, (she returned to the celestials) and said, "Do
ye so." Then hearing her words, _viz_., "Do ye so," they spoke unto the
king's daughter. "Let thy husband enter into water." Thereat Chyavana
desirous of obtaining beauty, quickly entered into water. The twin
Aswins also, O king, sank into the sheet of water. And the next moment
they all came out of the tank in surpassingly beautiful forms, and young
and wearing burnished earrings. And all, possessed of the same
appearance pleasing to behold, addressed her saying, "O fortunate one,
do thou choose one of us for spouse. And O beauteous one, do thou select
him for lord who may please thy fancy." Finding, however, all of them of
the same appearance she deliberated; and at last ascertaining the
identity of her husband, even selected him.

"'Having obtained coveted beauty and also his wife, Chyavana, of
exceeding energy, well pleased, spake these words unto the nose-born
celestials: "Since at your hands, an old man, I have obtained youth, and
beauty, and also this wife of mine, I will, well pleased, make you
quaffers of the Soma juice in the presence of the lord of celestials
himself. This I tell you truly." Hearing this, highly delighted, the
twins ascended to heaven; and Chyavana and Sukanya too passed their
days happily even like celestials.'"


SECTION CXXIV

"Lomasa said, 'Now the news came to Saryati that Chyavana had been
turned into a youth. And well pleased he came, accompanied by his
troops, to the hermitage of the son of Bhrigu. And he saw Chyavana and
Sukanya, like two children sprung from celestials, and his joy and that
of his wife were as great as if the king had conquered the entire world.
And the ruler of earth together with his wife was received honourably by
that saint. And the king seated himself near the ascetic, and entered
into a delightful conversation of an auspicious kind. Then, O king, the
son of Bhrigu spake to the king these words of a soothing nature: "I
shall, O king, officiate at a religious ceremony to be performed by
thee: let the requisite articles, therefore, be procured." Thereat, that
protector of earth Saryati, experienced the very height of joy, and O
great king, he expressed his approbation of the proposal made by
Chyavana. And on an auspicious day, suitable for the commencement of a
sacrificial ceremony, Saryati ordered the erection of a sacrificial
shrine of an excellent description and splendidly furnished with all
desirable things. There Chyavana, the son of Bhrigu, officiated for the
king as his priest. Now listen to me relating the wonderful events which
happened at that spot. Chyavana took up a quantity of the Soma juice, in
order that he might offer the same to the Aswins, who were physicians to
the celestials. And while the saint was taking up the intended offering
for those celestial twins, Indra pronounced his interdiction, saying,
"These Aswins both of them in my opinion have no right to receive an
offering of the Soma juice. They are the physicians of the celestials in
heaven,--this vocation of theirs hath disentitled them (in the matter of
Soma)." Thereupon Chyavana said, "These two are of mighty enterprise,
possessed of mighty souls, and uncommonly endued with beauty and grace.
And they, O Indra, have converted me into an eternally youthful person,
even like unto a celestial. Why shouldst thou and the other celestials
have a right to the distilled Soma juice, and not they? O lord of the
celestials, O demolisher of hostile towns! be it known to thee that the
Aswins also rank as gods." At this, Indra spake saying, "These two
practise the healing art,--so they are but servants. And assuming forms
at their pleasure they roam about in the world of mortal beings. How can
they then rightfully claim the juice of the Soma?"'

"Lomasa said, 'When these very identical words were spoken again and
again by the lord of celestials, the son of Bhrigu, setting Indra at
naught, took up the offering he had intended to make. And as he was
about to take up an excellent portion of the Soma juice with the object
of offering it to the two Aswins, the destroyer of the demon Vala
(Indra) observed his act, and thus spoke unto him, "If thou take up the
Soma with a view to offering it to those celestials, I shall hurl at
thee my thunderbolt of awful form, which is superior to all the weapons
that exist." Thus addressed by Indra, the son of Bhrigu, cast at Indra a
smiling glance, and took up in due form a goodly quantity of the Soma
juice, to make an offering to the Aswins. Then Sachi's lord hurled at
him the thunderbolt of awful form. And as he was about to launch it, his
arm was paralysed by Bhrigu's son. And having paralysed his arm,
Chyavana recited sacred hymns, and made offering on the fire. His object
gained, he now attempted to destroy that celestial. Then by the virtue
of that saint's ascetic energy, an evil spirit came into being,--a huge
demon, _Mada_ by name, of great strength and gigantic proportions. And
his body was incapable of being measured either by demons or by gods.
And his mouth was terrible and of huge size, and with teeth of sharpened
edge. And one of his jaws rested on the earth, and the other stretched
to heaven. And he had four fangs, each extending as far as one hundred
_yojanas_, and his other fangs were extended to the distance of ten
_yojanas_, and were of a form resembling towers on a palace, and which
might be likened to the ends of spears. And his two arms were like unto
hills, and extended ten thousand _yojanas_, and both were of equal bulk.
And his two eyes resembled the sun and the moon; and his face rivalled
the conflagration at the universal dissolution. And he was licking his
mouth with his tongue, which, like lightning, knew no rest. And his
mouth was open, and his glance was frightful, and seemed as if he would
forcibly swallow up the world. The demon rushed at the celestial by whom
a hundred sacrifices had been performed. And his intent was to devour
that deity. And the world resounded with the loud and frightful sounds
uttered by the Asura.'"


SECTION CXXV

"Lomasa said, 'When the god who had performed a hundred sacrifices
(Indra) beheld the demon _Mada_ of a frightful mien, coming towards him
with open mouth, his intention being to devour him, and looking like the
god of death himself, while his own arms remained paralysed, he through
fear repeatedly licked the corners of his mouth. Then the lord of the
celestials, tortured with fright, spake to Chyavana saying, "O Bhrigu's
son! O Brahmana! verily I tell thee as truth itself, that from this day
forward the two Aswins will be entitled to the Soma juice. Be merciful
to me! My undertaking can never come to naught. Let this be the rule.
And I know, O saint of the sacerdotal caste! that thy work can never
come to nothing. These two Aswins will have a right to drink the Soma
juice, since thou hast made them entitled to the same. And, O Bhrigu's
son, I have done this but to spread the fame of thy powers, and my
object was to give thee an occasion for displaying thy powers. My other
object was that the fame of the father of this Sukanya here might spread
everywhere. Therefore be merciful to me: let it be as thou wishest."
Being thus addressed by Indra, the wrath of Chyavana of mighty soul was
quickly appeased, and he set free the demolisher of hostile cities
(Indra). And the powerful saint, O king! distributed _Mada_ (_literally_
intoxication), and put it piece-meal in drinks, in women, in gambling,
and in field sports, even this same _Mada_ who had been created
repeatedly before. Having thus cast down the demon _Mada_ and gratified
Indra with a Soma draught and assisted king Sarvati in worshipping all
the gods together with the two Aswins and also spread his fame for power
over all the worlds, the best of those endued with speech passed his
days happily in the wood, in the company of Sukanya, his loving wife.
This is his lake, shining, O king! and resounding with the voice of
birds. Here must thou, together with thy uterine brothers, offer
libations of water to thy forefathers and the gods. And, O ruler of
earth! O scion of Bharata's race! having visited it and Sikataksha also,
thou shalt repair to the Saindhava wood, and behold a number of small
artificial rivers. And O great king, O scion of Bharata's race! thou
shalt touch the waters of all the holy lakes and reciting the hymns of
the god Sthanu (Siva), meet with success in every undertaking. For this
is the junction, O most praiseworthy of men, of the two ages of the
world, _viz_., _Dwapara_ and _Treta_. It is a time, O Kunti's son!
capable of destroying all the sins of a person. Here do thou perform
ablutions, for the spot is able to remove all the sins of an individual.
Yonder is the Archika hill, a dwelling place for men of cultured minds.
Fruits of all the seasons grow here at all times and the streams run for
ever. It is an excellent place fit for the celestials. And there are the
holy cairns of diverse forms, set up by the celestials. O Yudhishthira!
this is the bathing spot belonging to the Moon. And the saints are in
attendance here on all sides round--they are the dwellers of the wood
and the Valakhilyas, and the Pavakas, who subsist on air only. These are
three peaks and three springs. Thou mayst walk round them all, one by
one: then thou mayst wash thyself at pleasure. Santanu, O king! and
Sunaka the sovereign of men, and both _Nara_ and _Narayana_ have
attained everlasting regions from this place. Here did the gods
constantly lie down, as also the forefathers, together with the mighty
saints. In this Archika hill, they all carried on austerities. Sacrifice
to them, O Yudhishthira! Here did they, also the saints, eat rice cooked
in milk, O protector of men! And here is the Yamuna of an exhaustless
spring. Krishna here engaged himself in a life of penances, O Pandu's
son. O thou that draggest the dead bodies of thy foes! the twin
brothers, and Bhimasena and Krishna and all of us will accompany thee to
this spot. O lord of men, this is the holy spring that belongeth to
Indra. Here the creative and the dispensing deity, and Varuna also rose
upwards, and here too they dwelt, O king! observing forbearance, and
possessed of the highest faith. This excellent and propitious hill is
fit for persons of a kindly and candid disposition. This is that
celebrated Yamuna, O king! frequented by hosts of mighty saints, the
scene of diverse religious rites, holy, and destructive of the dread of
sin. Here did Mandhata himself, of a mighty bow, perform sacrificial
rites for the gods; and so did Somaka, O Kunti's son! who was the son of
Sahadeva, and a most excellent maker of gifts.'"


SECTION CXXVI

"Yudhishthira said, 'O great Brahmana, how was that tiger among kings,
Mandhata, Yuvanaswa's son, born,--even he who was the best of monarchs,
and celebrated over the three worlds? And how did he of unmeasured
lustre attain the very height of real power, since all the three worlds
were as much under his subjection, as they are under that of Vishnu of
mighty soul? I am desirous of hearing all this in connection with the
life and achievements of that sagacious monarch. I should also like to
hear how his name of Mandhata originated, belonging as it did to him who
rivalled in lustre Indra himself: and also how he of unrivalled strength
was born, for thou art skilled in the art of narrating events.'

"Lomasa said, 'Hear with attention, O king! how the name of Mandhata
belonging to that monarch of mighty soul hath come to be celebrated
throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung
from Ikshvaku's race. That protector of the earth performed many
sacrificial rites noted for magnificent gifts. And the most excellent
of all virtuous men performed a thousand times the ceremony of
sacrificing a horse. And he also performed other sacrifices of the
highest order, wherein he made abundant gifts. But that saintly king had
no son. And he of mighty soul and rigid vows made over to his ministers
the duties of the state, and became a constant resident of the woods.
And he of cultured soul devoted himself to the pursuits enjoined in the
sacred writ. And once upon a time, that protector of men, O king! had
observed a fast. And he was suffering from the pangs of hunger and his
inner soul seemed parched with thirst. And (in this state) he entered
the hermitage of Bhrigu. On that very night, O king of kings! the great
saint who was the delight of Bhrigu's race, had officiated in a
religious ceremony, with the object that a son might be born to
Saudyumni. O king of kings! at the spot stood a large jar filled with
water, consecrated with the recitation of sacred hymns, and which had
been previously deposited there. And the water was endued with the
virtue that the wife of Saudyumni would by drinking the same, bring
forth a god-like son. Those mighty saints had deposited the jar on the
altar and had gone to sleep, having been fatigued by keeping up the
night. And as Saudyumni passed them by, his palate was dry, and he was
suffering greatly from thirst. And the king was very much in need of
water to drink. And he entered that hermitage and asked for drink. And
becoming fatigued, he cried in feeble voice, proceeding from a parched
throat, which resembled the weak inarticulate utterance of a bird. And
his voice reached nobody's ears. Then the king beheld the jar filled
with water. And he quickly ran towards it, and having drunk the water,
put the jar down. And as the water was cool, and as the king had been
suffering greatly from thirst, the draught of water relieved the
sagacious monarch and appeased his thirst. Then those saints together
with him of ascetic wealth, awoke from sleep; and all of them observed
that the water of the jar had gone. Thereupon they met together and
began to enquire as to who might have done it. Then Yuvanaswa truthfully
admitted that it was his act. Then the revered son of Bhrigu spoke unto
him, saying. "It was not proper. This water had an occult virtue infused
into it, and had been placed there with the object that a son might be
born to thee. Having performed severe austerities, I infused the virtue
of my religious acts in this water, that a son might be born to thee. O
saintly king of mighty valour and physical strength! a son would have
been born to thee of exceeding strength and valour, and strengthened by
austerities, and who would have sent by his bravery even Indra to the
abode of the god of death. It was in this manner, O king! that this
water had been prepared by me. By drinking this water, O king, thou hast
done what was not at all right. But it is impossible now for us to turn
back the accident which hath happened. Surely what thou hast done must
have been the fiat of Fate. Since thou, O great king, being athirst
hast drunk water prepared with sacred hymns, and filled with the virtue
of my religious labours, thou must bring forth out of thy own body a son
of the character described above. To that end we shall perform a
sacrifice for thee, of wonderful effect so that, valorous as thou art,
thou wilt bring forth a son equal to Indra. Nor wilt thou experience any
trouble on account of the labour pains." Then when one hundred years had
passed away, a son shining as the sun pierced the left side of the king
endowed with a mighty soul, and came forth. And the son was possessed of
mighty strength. Nor did Yuvanaswa die--which itself was strange. Then
Indra of mighty strength came to pay him a visit. And the deities
enquired of the great Indra, "What is to be sucked by this boy?" Then
Indra introduced his own forefinger into his mouth. And when the wielder
of the thunderbolt said, "He will suck me," the dwellers of heaven
together with Indra christened the boy Mandhata, (_literally_, Me he
shall suck). Then the boy having tasted the forefinger extended by
Indra, became possessed of mighty strength, and he grew thirteen cubits,
O king. And O great king! the whole of sacred learning together with the
holy science of arms, was acquired by that masterful boy, who gained all
that knowledge by the simple and unassisted power of his thought. And
all at once, the bow celebrated under the name of Ajagava and a number
of shafts made of horn, together with an impenetrable coat of mail, came
to his possession on the very same day, O scion of Bharata's race! And
he was placed on the throne by Indra himself and he conquered the three
worlds in a righteous way, as Vishnu did by his three strides. And the
wheel of the car of that mighty king as irresistible in its course
(throughout the world). And the gems, of their own accord, came into the
possession of that saintly king. This is the tract of land, O lord of
earth, which belonged to him. It abounds in wealth. He performed a
number of sacrificial rites of various kinds, in which abundant
gratuities were paid to the priests. O king! he of mighty force and
unmeasured lustre, erected sacred piles, and performed splendid pious
deeds, and attained the position of sitting at Indra's side. That
sagacious king of unswerving piety sent forth his fiat, and simply by
its virtue conquered the earth, together with the sea--that source of
gems--and all the cities (or the earth), O great king! The sacrificial
grounds prepared by him were to be found all over the earth on all sides
round--not a single spot, but was marked with the same. O great king!
the mighty monarch is said to have given to the Brahmanas ten thousand
padmas of kine. When there was a drought, which continued for twelve
consecutive years, the mighty king caused rain to come down for the
growth of crops, paying no heed to Indra, the wielder of the
thunder-bolt, who remained staring (at him). The mighty ruler of the
Gandhara land, born in the lunar dynasty of kings, who was terrible like
a roaring cloud, was slain by him, who wounded him sorely with his
shafts. O king! he of cultured soul protected the four orders of people,
and by him of mighty force the worlds were kept from harm, by virtue of
his austere and righteous life. This is the spot where he, lustrous like
the sun, sacrificed to the god. Look at it! here it is, in the midst of
the field of the Kurus, situated in a tract, the holiest of all. O
preceptor of earth! requested by thee, I have thus narrated to thee the
great life of Mandhata, and also the way in which he was born, which was
a birth of an extraordinary kind.'"

Vaisampayana said, "O scion of Bharata's race! Kunti's son, thus
addressed by the mighty saint, Lomasa, immediately put fresh questions
to him, with regard to Somaka."


SECTION CXXVII

"Yudhishthira said, 'O best of speakers! what was the extent of power
and strength possessed by king Somaka? I am desirous of hearing an exact
account of his deeds and of his power.'

"Lomasa said, 'O Yudhishthira! there was a virtuous king Somaka by name.
He had one hundred wives, O king, all suitably matched to their husband.
He took great care, but could not succeed in getting a single son from
any one of them, and a long time elapsed during which he continued a
sonless man. Once upon a time, when he had become old, and was trying
every means to have a son, a son was born to him, Jantu by name, out of
that century of women. And, O ruler of men! All the mothers used to sit
surrounding their son and every one giving him such objects as might
conduce to his enjoyment and pleasure. And it came to pass that one day
an ant stung the boy at his hip. And the boy screamed loudly on account
of the pain caused by the sting. And forthwith the mothers were
exceedingly distressed to see how the child had been stung by the ant.
And they stood around him and set up cries. Thus there arose a
tumultuous noise. And that scream of pain suddenly reached (the ears of)
the sovereign of the earth, when he was seated in the midst of his
ministers, with the family priest at his side. Then the king sent for
information as to what it was about. And the royal usher explained to
him precisely what the matter was with reference to his son. And Somaka
got up together with his ministers and hastened towards the female
apartments. And on coming there, O subjugator of foes! he soothed his
son. And having done so and coming out from the female apartments, the
king sat with his family priest and ministers.

"'Somaka then spoke thus, "Fie on having only a single son! I had rather
be a sonless man. Considering how constantly liable to disease are all
organized beings, to have an only son is but a trouble. O Brahmana! O my
lord! With the view that I might have many sons born to me, this century
of wives hath been wedded by me, after inspection, and after I had
satisfied myself that they would prove suitable to me. But issue they
have none. Having tried every means, and put forth great efforts, they
have borne this single son, Jantu. What grief can be greater than this?
O most excellent of the twice-born caste! I am grown old in years and so
are my wives too. And yet this only son is like the breath of their
nostrils, and so he is to me also. But is there any ceremony, by
celebrating which one may get a hundred sons? (And if there is one
such), tell me whether it is great or small, and easy or difficult to
perform."

"'The family priest said, "There is a ceremony by virtue of which a man
may get a century of sons. If thou art able to perform it, O Somaka,
then I shall explain it to thee."

"'Somaka said, "Whether it be a good or an evil deed, the ceremony by
which a hundred sons may be born, may be taken by thee as already
performed. Let thy blessed self explain it to me."

"'The family priest thereupon said, "O king! Let me set on foot a
sacrifice and thou must sacrifice thy son, Jantu in it. Then on no
distant date, a century of handsome sons will be born to thee. When
Jantu's fat will be put into the fire as an offering to the gods, the
mothers will take a smell of that smoke, and bring forth a number of
sons, valourous and strong. And Jantu also will once more be born as a
self-begotten son of thine in that very (mother); and on his back there
will appear a mark of gold."'"


SECTION CXXVIII

"'Somaka said, "O Brahmana! whatever is to be performed--do precisely as
it may be necessary. As I am desirous of having a number of sons, I
shall do all that may be prescribed by thee."'

"Lomasa said, 'Then the priest officiated in the sacrifice in which
Jantu was offered as the victim. But the mothers as in pity forcibly
snatched the son and took him away. And they cried, "We are undone!" And
they were smitten with torturing grief and they caught hold of Jantu by
his right hand, and wept in a piteous way. But the officiating priest
held the boy by the right hand and pulled him. And like female ospreys
they screamed in agony! but the priest dragged the son, killed him, and
made a burnt offering of his fat in the proper form. And, O delight of
the race of Kuru! While the fat was being made an offering of the
agonised mothers smelt its smell, and of a sudden fell to the ground
(and swooned away.) And then all those lovely women became with child,
and O lord of men! O scion of Bharata's race! When ten months had passed
a full century of sons was born to Somaka begotten on all those women.
And, O monarch of the earth! Jantu became the eldest and was born of his
former mother and he became the most beloved to the women,--not so were
their own sons. And on his back there was that mark of gold and of that
century of sons, he was also superior in merit. Then that family priest
of Somaka departed this life as also Somaka after a certain time. Now he
beheld that the priest was being grilled in a terrible hell. And
thereupon he questioned him, "Why art thou, O Brahmana! being grilled in
this hell?" Then the family priest exceedingly scorched with fire, spake
to him saying, "This is the outcome of my having officiated in that
sacrifice of thine." O king, hearing this, the saintly king thus spake
to the god who meteth out punishments to departed souls, "I shall enter
here. Set free my officiating priest; this reverend man is being grilled
by hell-fire on my account only."

"'Dharmaraja thereat answered thus, "One cannot enjoy or suffer for
another person's acts. O best of speakers! these are the fruits of thy
acts; see it here."

"'Somaka said, "Without this Brahmana here, I desire not go to the
blessed regions. My desire is to dwell in company with this very man,
either in the abode of the gods, or in hell, for, O Dharmaraja! my deed
is identical with what hath been done by him and the fruit of our
virtuous or evil deed must be the same for both of us."

"'Dharmaraja said, "O king! If this is thy wish, then taste with him the
fruit of that act, for the same period that he must do. After that thou
shall go to the blessed regions."'

"Lomasa said, 'The lotus-eyed king did all that exactly in the way
prescribed to him. And when his sins were worked off, he was set free
together with the priest. O king! Fond of the priest as he was, he won
all those blessings to which he had entitled himself by his meritorious
acts and shared everything with the family priest. This is his hermitage
which looketh lovely before our eyes. Any one would attain the blessed
regions, if he should spend six nights here controlling his passions. O
king of kings! O leader of the tribe of Kurus! Here, free from
excitement and self-controlled, we must spend six nights. Be thou ready
therefor.'"


SECTION CXXIX

"Lomasa said, 'Here, O king! The lord of born beings himself performed a
sacrifice in former times,--the ceremony called _Ishtikrita_, which
occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed
near the Yamuna river. And having sacrificed there, he gave away ten
_Padmas_ (of gold coins) to the attendant priests, and he obtained the
highest success by his sacrifices and austerities. And, O Kunti's son!
This is the spot where that sovereign of the entire earth, Nahusha's
son, Yayati, of unmeasured force, and who led a holy life, performed his
sacrificial rites. He competed with Indra and performed his sacrifice
here. Behold how the ground is studded with places for the sacrificial
fires of various forms, and how the earth seems to be subsiding here
under the pressure of Yayati's pious works. This is the Sami tree, which
hath got but a single leaf, and this is a most excellent lake. Behold
these lakes of Parasurama, and the hermitage of Narayana. O protector of
earth! This is the path which was followed by Richika's son, of
unmeasured energy, who roamed over the earth, practising the Yoga rites
in the river Raupya. And, O delight of the tribe of Kurus! Hear what a
_Pisacha_ woman (she-goblin), who was decked with pestles for her
ornaments, said (to a Brahmana woman), as I was reciting here the table
of genealogy. (She said), "Having eaten curd in Yugandhara, and lived in
Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy
sons." Having passed a single night here, if thou wilt spend the second,
the events of the night will be different from those that have happened
to thee in the day-time, O most righteous of Bharata's race! Today we
shall spend the night at this very spot. O scion of Bharata's race! this
is the threshold of the field of the Kurus. O king! At this very spot,
the monarch Yayati, son of Nahusha, performed sacrificial rites, and
made gifts of an abundance of gems. And Indra was pleased with those
sacred rites. This is an excellent holy bathing-place on the river
Yamuna, known as Plakshavatarana (descent of the banian tree). Men of
cultured minds call it the entrance to the region of heaven. O respected
sir! here, after having performed sacrificial rites of the Saraswata
king, and making use of the sacrificial stake for their pestle, the
highest order of saints performed the holy plunge prescribed at the end
of a sacred ceremony. O monarch! King Bharata here performed sacrificial
rites. To celebrate the horse-sacrifice, he here set free the horse who
was the intended victim. That monarch had won the sovereignty of the
earth by righteousness. The horse he let go more than once were of a
colour checkered with black. O tiger among men! it was here that Marutta
sheltered by Samvartta, leader of saints, succeeded in performing
excellent sacrifices. O sovereign of kings! Having taken his bath at
this spot, one can behold all the worlds, and is purified from his evil
deeds. Do thou, therefore, bathe at this spot.'"

Vaisampayana said, "Then that most praiseworthy of Pandu's sons, there
bathed with his brothers, while the mighty saints were uttering
laudatory words to him. And he addressed the following words to Lomasa,
'O thou whose strength lieth in truthfulness! By virtue of this pious
act, I behold all the worlds. And from this place, I behold that most
praiseworthy of Pandu's sons Arjuna, the rider of white steed.'

"Lomasa said, 'It is even so, O thou of powerful arms! The saints of the
highest order thus behold all the regions. Behold this holy Saraswati
here, thronged by persons who look upon her as their sole refuge. O most
praiseworthy of men! having bathed here, thou wilt be free from all thy
sins. O Kunti's son! here the celestial saints performed sacrificial
rites of Saraswata king: and so did the saints and the royal saints.
This is the altar of the lord of beings, five _yojanas_ in extent on all
sides round. And this is the field of the magnanimous Kurus, whose habit
it was to perform sacrifices.'"


SECTION CXXX

"Lomasa said, 'O son of Bharata's race! If mortals breathe their last at
this spot, they go to heaven. O king! Thousands upon thousands of men
come to this place to die. A blessing was pronounced on this spot by
Daksha, when he was engaged in sacrifice here, (in these words), "Those
men that shall die at this spot shall win a place in heaven." Here is
the beautiful and sacred river, Saraswati, full of water: and here, O
lord of men, is the spot known as _Vinasana_, or the place where the
Saraswati disappeared. Here is the gate of the kingdom of the Nishadas
and it is from hatred for them that the Saraswati entered into the earth
in order that the Nishadas might not see her. Here too is the sacred
region of Chamashodbheda where the Saraswati once more became visible to
them. And here she is joined by other sacred rivers running seawards. O
conqueror of foes, here is that sacred spot known by the name of
Sindhu--where Lopamudra accepted the great sage Agastya as her lord and,
O thou whose effulgence is like unto that of the sun, here is the sacred
_tirtha_ called Prabhasa, the favoured spot of Indra and which removeth
all sins. Yonder is visible the region of Vishnupada. And here is the
delightful and sacred river, Vipasa. From grief for the death of his
sons the great sage Vasistha had thrown himself into this stream, after
binding his limbs. And when he rose from the water, lo! he was
unfettered. Look, O king with thy brothers at the sacred region of
Kasmeera, frequented by holy sages. Here, O scion of Bharata's race, is
the spot, where a conference took place between Agni and the sage
Kasyapa, and also between Nahusha's son and the sages of the north. And,
O great prince, yonder is the gate of the Manasasarovara. In the midst
of this mountain, a gap hath been opened by Rama. And here, O prince of
prowess incapable of being baffled, is the well-known region of
Vatikhanda, which, although adjacent to the gate of Videha, lieth on the
north of it. And O bull among men, there is another very remarkable
thing connected with this place,--namely, that on the waning of every
_yuga_, the god Siva, having the power to assume any shape at will, may
be seen with Uma and his followers. In yonder lake also people desirous
of securing welfare to the family, propitiate with sacrifices the holder
of the great bow Pinaka, in the month of Chaitra. And persons of
devotion having passions under control, performing their ablutions in
this lake, become free from sins and, without doubt, attain to the holy
regions. Here is the sacred _tirtha_ called Vijanaka, where the holy
sage Vasistha with his wife Arundhati and also the sage Yavakri obtained
tranquillity. Yonder is the lake Kausava, where grown the lotuses called
Kausesaya, and here also is the sacred hermitage of Rukmini, where she
attained peace, after conquering that evil passion, anger. I think, O
prince, that thou hast heard something about that man of meditations,
Bhrigutunga. There, O king, before thee is that lofty peak. And, O
foremost of kings, yonder is Vitasta, the sacred stream that absolveth
men from all sins. The water of this stream is extremely cool and
limpid, and it is largely used by the great sages. O prince, behold the
holy rivers Jala and Upajala, on either side of the Yamuna. By
performing a sacrifice here, king Usinara surpassed in greatness Indra
himself. And, O descendant of Bharata, desirous of testing Usinara's
merit and also of bestowing boons on him, Indra and Agni presented
themselves at his sacrificial ground. And Indra assuming the shape of a
hawk, and Agni that of a pigeon, came up to that king. And the pigeon in
fear of the hawk, fell upon the king's thigh, seeking his protection.'"


SECTION CXXXI

"'The hawk said, "All the kings of the earth represent thee as a pious
ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed
not sanctioned by the ordinance? I have been sore afflicted with hunger.
Do thou not withhold from me that which hath been appointed by the Diety
for my food,--under the impression that thereby thou servest the
interests of virtue, whereas in reality, thou wilt forsake it, (by
committing thyself to this act)." Thereupon, the king said, "O best of
the feathered race, afflicted with fear of thee, and desirous of
escaping from thy hands, this bird, all in a hurry, hath come up to me
asking for life. When this pigeon hath in such a manner sought my
protection, why dost thou not see that the highest merit is even in my
not surrendering it unto thee? And it is trembling with fear, and is
agitated, and is seeking its life from me. It is therefore certainly
blameworthy to forsake it. He that slayeth a Brahmana, he that
slaughtered a cow--the common mother of all the worlds--and he that
forsaketh one seeking for protection are equally sinful." Thereat the
hawk replied, "O lord of earth, it is from food that all beings derive
their life, and it is food also that nourisheth and sustaineth them. A
man can live long even after forsaking what is dearest to him, but he
cannot do so, after abstaining from food. Being deprived of food, my
life, O ruler of men, will surely leave this body, and will attain to
regions unknown to such troubles. But at my death, O pious king, my wife
and children will surely perish, and by protecting this single pigeon, O
prince, thou dost not protect many lives. The virtue that standeth in
the way of another virtue, is certainly no virtue at all, but in reality
is unrighteousness. But O king, whose prowess consisteth in truth, that
virtue is worthy of the name, which is not conflicting. After
instituting a comparison between opposing virtues, and weighing their
comparative merits, one, O great prince, ought to espouse that which is
not opposing. Do thou, therefore, O king, striking a balance between
virtues, adopt that which preponderates." At this the king said, "O best
of birds, as thou speakest words fraught with much good, I suspect thee
to be _Suparna_, the monarch of birds. I have not the least hesitation
to declare that thou art fully conversant with the ways of virtue. As
thou speakest wonders about virtue, I think that there is nothing
connected with it, that is unknown to thee. How canst thou then consider
the forsaking of one, seeking for help, as virtuous? Thy efforts in this
matter, O ranger of the skies, have been in quest of food. Thou canst,
however, appease thy hunger with some other sort of food, even more
copious. I am perfectly willing to procure for thee any sort of food
that to thee may seem most tasteful, even if it be an ox, or a boar, or
a deer, or a buffalo." Thereupon the hawk said, "O great king, I am not
desirous of eating (the flesh of) a boar or an ox or the various species
of beasts. What have I to do with any other sort of food? Therefore, O
bull among the Kshatriyas, leave to me this pigeon, whom Heaven hath
today ordained for my food. O ruler of earth, that hawks eat pigeons is
the eternal provision. O prince, do not for support embrace a plantain
tree, not knowing its want of strength." The king said, "Ranger of the
skies, I am willing to bestow on thee this rich province of my race, or
any other thing that to thee may seem desirable. With the sole exception
of this pigeon, which hath approached me craving my protection, I shall
be glad to give unto thee anything that thou mayst like. Let me know
what I shall have to do for the deliverance of this bird. But this I
shall not return to thee on any condition whatever."

"'The hawk said, "O great ruler of men, if thou hast conceived an
affection for this pigeon, then cut off a portion of thine own flesh,
and weigh it in a balance, against this pigeon. And when thou hast found
it equal (in weight) to the pigeon, then do thou give it unto me, and
that will be to my satisfaction." Then the king replied, "This request
of thine, O hawk, I consider as a favour unto me, and, therefore, I will
give unto thee even my own flesh, after weighing it in a balance."'

"Lomasa said, 'Saying this, O mighty son of Kunti, the highly virtuous
king cut off a portion of his own flesh, and placed it in a balance,
against the pigeon. But when he found that pigeon exceeded his flesh in
weight, he once more cut off another portion of his flesh, and added it
to the former. When portion after portion had been repeatedly added to
weigh against the pigeon, and no more flesh was left on his body, he
mounted the scale himself, utterly devoid of flesh.

"'The hawk then said, "I am Indra, O virtuous king, and this pigeon is
Agni, the carrier of the sacrificial clarified butter. We had come unto
thy sacrificial ground, desirous of testing thy merit. Since thou hast
cut off thy own flesh from thy body, thy glory shall be resplendent, and
shall surpass that of all others in the world. As long as men, O king,
shall speak of thee, so long shall thy glory endure, and thou shalt
inhabit the holy regions." Saying this to the king, Indra ascended to
heaven. And the virtuous king Usinara, after having filled heaven and
earth with the merit of his pious deeds, ascended to heaven in a radiant
shape. Behold, O king, the residence of that noble-hearted monarch.
Here, O king, are seen holy sages and gods, together with virtuous and
highsouled Brahmanas.'"


SECTION CXXXII

"Lomasa said, 'See here, O lord of men, the sacred hermitage of
Swetaketu, son of Uddalaka, whose fame as an expert in the sacred
_mantras_ is so widely spread on earth. This hermitage is graced with
cocoanut trees. Here Swetaketu beheld the goddess Saraswati in her human
shape, and spake unto her, saying, "May I be endowed with the gift of
speech!" In that _yuga_, Swetaketu, the son of Uddalaka, and Ashtavakra,
the son of Kahoda, who stood to each other in the relation of uncle and
nephew, were the best of those conversant with the sacred lore. Those
two Brahmanas, of matchless energy, who bore unto each other the
relationship of uncle and nephew, went into the sacrificial ground of
king Janaka and there defeated Vandin in a controversy. Worship, O son
of Kunti, with thy brothers, the sacred hermitage of him who had for his
grandson Ashtavakra, who, even when a mere child, had caused Vandin to
be drowned in a river, after having defeated him in a (literary)
contest."'

"Yudhishthira said, 'Tell me, O Lomasa, all about the power of this man,
who had in that way defeated Vandin. Why was he born as _Ashtavakra_
(crooked in eight parts in his body)?'

"Lomasa said, 'The sage Uddalaka had a disciple named Kahoda of subdued
passions, and entirely devoted to the service of his preceptor and who
had continued his studies long. The Brahmana had served his tutor long,
and his preceptor, recognising his service, gave him his own daughter,
Sujata, in marriage, as well as a mastery over the Shastras. And she
became with child, radiant as fire. And the embryo addressed his father
while employed in reading, "O father, thou hast been reading the whole
night, but (of all that) thy reading doth not seem to me correct. Even
in my fetal state I have, by thy favour, become versed in the Shastras
and the Vedas with their several branches. I say, O father, that what
proceeds from thy mouth, is not correct." Thus insulted in the presence
of his disciples, the great sage in anger cursed his child in the womb,
saying, "Because thou speakest thus even while in the womb, therefore
thou shalt be crooked in eight parts of the body." The child was
accordingly born crooked, and the great sage was ever after known by the
name of Ashtavakra. Now, he had an uncle named Swetaketu who was the
same age with himself. Afflicted by the growth of the child in the womb,
Sujata, desirous of riches, conciliating her husband who had no wealth
told him in private: "How shall I manage, O great sage, the tenth month
of my pregnancy having come? Thou hast no substance whereby I may
extricate myself from the exigencies, after I have been delivered." Thus
addressed by his wife, Kahoda went unto king Janaka for riches. He was
there defeated in a controversy by Vandin, well versed in the science of
arguments, and (in consequence) was immersed into water. And hearing
that his son-in-law had been defeated in a controversy by Vandin and
caused to be drowned by him, Uddalaka spake unto his daughter Sujata,
saying, "Thou shall keep it a secret from Ashtavakra." She accordingly
kept her counsel--so that Ashtavakra, when born, had heard nothing about
the matter. And he regarded Uddalaka as his father and Swetaketu as his
brother. And when Ashtavakra was in his twelfth year, Swetaketu one day
saw the former seated on his father's lap. And thereat he pulled him by
the hand, and on Ashtavakra's beginning to cry, he told him, "It is not
the lap of thy father." This cruel communication went direct into
Ashtavakra's heart and it pained him sorely. And he went home and asked
his mother saying, "Where is my father?" Thereupon Sujata who was
greatly afflicted (by his question), and apprehending a curse told him
all that had happened. And having heard all, the Brahmana at night said
unto his uncle Swetaketu, "Let us go unto the sacrifice of king Janaka,
wherein many wonderful things are to be seen. There we shall listen to
the controversy between the Brahmanas and shall partake of excellent
food. Our knowledge also will increase. The recitation of the sacred
Vedas is sweet to hear and is fraught with blessings." Then they
both--uncle and nephew--went unto the splendid sacrifice of king Janaka.
And on being driven from the entrance, Ashtavakra met the king and
addressed him in the following words.'"


SECTION CXXXIII

"'Ashtavakra said, "When no Brahmana is met with on the way, the way
belongeth to the blind, the deaf, the women, carriers of burden, and the
king respectively. But when a Brahmana is met with on the way, it
belongeth to him alone." Thereupon the king said, "I give the privilege
to enter. Do thou, therefore, go in by whatever way thou likest. No fire
ever so small is to be slighted. Even Indra himself boweth unto the
Brahmanas." At this Ashtavakra said, "We have come, O ruler of men, to
witness thy sacrificial ceremony and our curiosity, O king, is very
great. And we have come here as guests. We want the permission of thy
order (to enter). And, O son of Indradyumna, we have come, desirous of
seeing the sacrifice, and to meet king Janaka and speak to him. But thy
warder obstructs us and for this our anger burneth us like fever." The
warder said, "We carry out the orders of Vandin. Listen to what I have
to say. Lads are not permitted to enter here and it is only the learned
old Brahmanas that are allowed to enter." Ashtavakra said. "If this be
the condition, O warder, that the door is open to those only that are
old, then we have a right to enter. We are old and we have observed
sacred vows and are in possession of energy proceeding from the Vedic
lore. And we have served our superiors and subdued our passions--and
have also won proficiency in knowledge. It is said that even boys are
not to be slighted,--for a fire, small though it be, burneth on being
touched." The warder replied, "O young Brahmana, I consider you a boy,
and therefore recite, if you know, the verse demonstrating the existence
of the Supreme Being, and adored by the divine sages, and which,
although composed of one letter, is yet multifarious. Make no vain
boast. Learned men are really very rare." Ashtavakra said, "True growth
cannot be inferred from the mere development of the body, as the growth
of the knots of the Salmali tree cannot signify its age. That tree is
called full-grown which although slender and short, beareth fruits. But
that which doth not bear fruits, is not considered as grown." The warder
said, "Boys receive instruction from the old and they also in time grow
old. Knowledge certainly is not attainable in a short time. Wherefore
then being a child, dost thou talk like an old man?" Then Ashtavakra
said, "One is not old because his head is gray. But the gods regard him
as old who, although a child in years, is yet possessed of knowledge.
The sages have not laid down that a man's merit consists in years, or
gray hair, or wealth, or friends. To us he is great who is versed in the
Vedas. I have come here, O porter, desirous of seeing Vandin in the
court. Go and inform king Janaka, who hath a garland of lotuses on his
neck, that I am here. Thou shalt to-day see me enter into a dispute with
the learned men, and defeat Vandin in a controversy. And when others
have been silenced, the Brahmanas of matured learning and the king also
with his principal priests, bear witness to the superior or the inferior
quality of his attainments." The warder said, "How canst thou, who art but
in thy tenth year, hope to enter into this sacrifice, into which learned
and educated men only are admitted? I shall, however, try some means for
thy admittance. Do thou also try thyself." Ashtavakra then addressing
the king said, "O king, O foremost of Janaka's race, thou art the
paramount sovereign and all power reposeth in thee. In times of old,
king Yayati was the celebrator of sacrifices. And in the present age,
thou it is that art performer thereof. We have heard that the learned
Vandin, after defeating (in controversy) men expert in discussion,
causeth them to be drowned by faithful servants employed by thee.
Hearing this, I have come before these Brahmanas, to expound the
doctrine of the unity of the Supreme Being. Where is now Vandin? Tell me
so that I may approach him, and destroy him, even as the sun destroyeth
the stars." Thereupon the king said, "Thou hopest, O Brahmana, to defeat
Vandin, not knowing his power of speech. Can those who are familiar with
his power, speak as thou dost? He hath been sounded by Brahmanas versed
in the Vedas. Thou hopest to defeat Vandin, only because thou knowest
not his powers (of speech). Many a Brahmana hath waned before him, even
as the stars before the sun. Desirous of defeating him, people proud of
their learning, have lost their glory on appearing before him, and have
retired from his presence, without even venturing to speak with the
members of the assembly." Ashtavakra said, "Vandin hath never entered
into disputation with a man like myself, and it is for this only that he
looketh upon himself as a lion, and goeth about roaring like one. But
to-day meeting me he will lie down dead, even like a cart on the
highway, of which the wheels have been deranged." The king said, "He
alone is a truly learned man who understandeth the significance of the
thing that hath thirty divisions, twelve parts twenty-four joints, and
three hundred and sixty spokes." Ashtavakra said, "May that ever-moving
wheel that hath twenty-four joints, six naves, twelve peripheries, and
sixty spokes protect thee!"[19] The king said, "Who amongst the gods
beareth those two which go together like two mares (yoked to a car), and
sweep like a hawk, and to what also do they give birth?" Ashtavakra
said, "May God, O king, forfend the presence of these two[20] in thy
house; aye, even in the house of thine enemies. He who appeareth, having
for his charioteer the wind,[21] begetteth them, and they also produce
him." Thereupon the king said, "What is that doth not close its eyes
even while sleeping; what is it that doth not move, even when born; what
is it that hath no heart; and what doth increase even in its own speed?"
Ashtavakra said, "It is a fish[22] that doth not close its eye-lids,
while sleeping; and it is an a egg[23] that doth not move when
produced; it is stone[24] that hath no heart; and it is a river[25]
that increase in its own speed."

    [19] This wheel is the wheel of Time--i.e., measured according
    to the solar, lunar and astral revolutions. The importance of
    Ashtavakra's reply is this: May the meritorious deeds performed
    at proper times, during the revolution of this wheel of Time
    protect thee.

    [20] Thunder and lightning or misery and death.

    [21] Cloud or the mind.

    [22] The male being that is ever conscious.

    [23] The mundane egg.

    [24] The soul that has renounced connection with the body.

    [25] The heart of a _Yogi_.

"'The king said, "It seemeth, O possessor of divine energy, that thou
art no human being. I consider thee not a boy, but a matured man; there
is no other man who can compare with thee in the art of speech. I
therefore give thee admittance. There is Vandin."'"


SECTION CXXXIV

"'Ashtavakra said, "O king, O leader of fierce legions, in this assembly
of monarchs of unrivalled power who have met together, I am unable to
find out Vandin, chief of the controversialists. But I am searching for
him, even as one doth for a swan on a vast expanse of water. O Vandin,
thou regardest thyself as the foremost of controversialists. When though
wilt engage with me in staking, thou wilt not be able to flow like the
current of a river. I am like a full-flaming fire. Be silent before me,
O Vandin! Do not awaken a sleeping tiger. Know that thou shalt not
escape unstung, after trampling on the head of a venomous snake, licking
the corners of its mouth with its tongue, and who hath been hurt by thy
foot. That weak man who, in pride of strength, attempts to strike a blow
at a mountain, only gets his hands and nails hurt, but no wound is left
on the mountain itself. As the other mountains are inferior to the
Mainaka, and as calves are inferior to the ox, so are all other kings of
the earth inferior to the lord of Mithila. And as Indra is the foremost
of celestials, and as the Ganga is the best of rivers, so thou alone
art, O king, the greatest of monarchs. O king, cause Vandin to be
brought to my presence."'

"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin,
Ashtavakra thus thundered in the assembly, and addressed him in these
words, "Do thou answer my questions, and I shall answer thine." Thereat
Vandin said, "One only fire blazeth forth in various shapes; one only
sun illumineth this whole world; one only hero, Indra, the lord of
celestials, destroyeth enemies; and one only Yama is the sole lord of
the Pitris."[26] Ashtavakra said, "The two friends, Indra and Agni, ever
move together; the two celestial sages are Narada and Parvata; twins are
the Aswinikumaras; two is the number of the wheels of a car; and it is
as a couple that husband and wife live together, as ordained by the
deity."[27] Vandin said, "Three kinds of born beings are produced by
acts; the three Vedas together perform the sacrifice, Vajapeya; at three
different times, the Adhwaryus commence sacrificial rites; three is the
number of words: and three also are the divine lights."[28] Ashtavakra
said, "Four are the Asramas of the Brahmanas; the four orders perform
sacrifices; four are the cardinal points; four is the number of letters;
and four also, as is ever known, are the legs of a cow."[29] Vandin
said, "Five is the number of fires; five are the feet of the metre
called _Punki_; five are the sacrifices; five locks, it is said in the
Vedas, are on the heads of the Apsaras; and five sacred rivers are known
in the world."[30] Ashtavakra said, "Six cows, it is asserted by some,
are paid as a gratuity on the occasion of establishing the sacred fire;
six are the seasons belonging to the wheel of time; six is the number of
the senses; six stars constitute the constellation _Kirtika_; and six,
it is found in all the Vedas, is the number of the Sadyaska
sacrifice."[31] Vandin said, "Seven is the number of the domesticated
animals; seven are the wild animals; seven metres are used in completing
a sacrifice; seven are the _Rishis_, seven forms of paying homage are
extant (in the world); and seven, it is known, are the strings of the
Vina."[32] Ashtavakra said, "Eight are the bags containing a hundred
fold; eight is the number of the legs of the Sarabha, which preyeth upon
lions; eight Vasus, as we hear, are amongst the celestials; and eight
are the angles of _yupa_ (stake), in all sacrificial rites."[33] Vandin
said, "Nine is the number of the mantras used in kindling the fire in
sacrifices to the _Pitris_; nine are the appointed functions in the
processes of creation; nine letters compose the foot of the metre,
Vrihati; and nine also is ever the number of the figures (in
calculation)."[34] Ashtavakra said, "Ten is said to be the number of
cardinal points, entering into the cognition of men in this world; ten
times hundred make up a thousand; ten is the number of months, during
which women bear; and ten are the teachers of true knowledge, and ten,
the haters thereof, and ten again are those capable of learning it."[35]
Vandin said, "Eleven are the objects enjoyable by beings; eleven is the
number of the _yupas_; eleven are the changes of the natural state
pertaining to those having life; and eleven are the Rudras among the
gods in heaven."[36] Ashtavakra said, "Twelve months compose the year;
twelve letters go to the composition of a foot of the metre called
_Jagati_; twelve are the minor sacrifices; and twelve, according to the
learned, is the number of the Adityas."[37] Vandin said, "The
thirteenth lunar day is considered the most auspicious; thirteen islands
exist on earth."'[38]

    [26] Ashtavakra comes to Janaka's sacrifice with the object of
    proving the unity of the Supreme Being. Vandin avails himself of
    various system of Philosophy to combat his opponent. He begins
    with the Buddhistic system. The form of the dialogue is unique
    in literature being that of enigmas and the latent meaning is in
    a queer way hid under the appearance of puerile and
    heterogeneous combinations of things.

    Vandin opens the controversy by saying that as the number of
    each of these is one, so one only intellect is the lord, leader
    and guide of the senses.

    [27] There is a Vedic revelation that two birds live together on
    a tree as friends--one of these eats the fruits and the other
    looks at the former. From this it is manifest that _two_ are the
    lords, leaders, and guides of the senses. That there is a second
    faculty besides the intellect is also proved by the fact that in
    sleep when the intellect is inactive that faculty continues in
    action, for if it were not so we could not remember having
    slept, nor connect the state after awaking with that preceding
    sleep. Accordingly by citing the number _two_ Ashtavakra asserts
    that besides intellect there is another faculty--consciousness
    that these _two_ are jointly the lords, leaders and guides of
    the senses and that they act together as Indra and Agni, etc.

    [28] By citing the number _three_ Vandin means to say that as it
    is Acts that produce the _three_ kinds of born beings, etc., so
    Acts are supreme and that everything else be it intellect alone,
    or intellect and consciousness together is subservient to Acts.

    [29] Ashtavakra here advances the thesis that even if Acts be
    supreme still when the (_fourth_) or Supreme Being becomes
    manifest to the soul, it stands in no further needs to Acts.

    [30] By bringing in the _quinquennial_ series, Vandin wishes to
    assert that the _five_ senses are competent to cognise there
    respective objects and that besides these senses and their
    objects there is neither any other sense to perceive nor any
    other object of perception. He also cites the authority of the
    Veda according to which the _Apsaras_ (or consciousness) have
    _five_ "locks" on their hands--i.e., _five_ objects of
    perception.

    [31] Besides the five senses Ashtavakra contends for an
    additional sense namely the Mind and accordingly cites the
    number _six_.

    [32] Vandin admits the existence of the six senses but says that
    the soul experiences happiness and misery through those as well
    as through the _intellect_.

    [33] Ashtavakra advances an eighth element, namely, the
    _knowledge of the ego_.

    [34] Each of the three qualities (existence, foulness and
    ignorance) of _prakriti_ (the passive or material cause of the
    world) mixing with each of the three corresponding qualities of
    _pradhana_ (the active or spiritual cause of the world) in
    various proportions produces the mundane order of things. Thus
    is proved the eternity of _prakriti_ or nature and is also
    established the doctrine of duality.

    [35] Prakriti does not really create. It is the Supreme Being
    who through the medium of illusion in contract with the _ten_
    organs (viz., the five locomotive organs and the five organs of
    sense) makes manifest the system of things. Prakriti therefore
    has no real existence--her existence is only apparent in the
    real existence of the soul.

    [36] Yupas (stakes) mean here, _feelings_, etc, which keep men
    bound to the world. _Rudras_ are those who makes others cry.

    Vandin means to say that the soul is not essentially free from
    the fetters of happiness and misery arising from the eleven
    objects of perception. In this world all men are subject to
    happiness and misery. We also hear that there are Rudras in
    heaven.

    [37] The supreme soul unaffected by happiness and misery really
    exists--but His existence is not susceptible of being
    proved--nor can the ignorant ever perceive Him. Men attain that
    condition through these _twelve_, viz., virtue, truth,
    self-restraint, penances, good-will, modesty, forgiveness,
    exemption from envy, sacrifice, charity, concentration and
    control over the senses.

    [38] According to some, endeavours to attain emancipation can be
    successful not in this world but in the world of Brahma. Others
    say that to that end a special _yoga_ is necessary. By bringing
    forward the objects numbering _thirteen_, Vandin advances the
    opinion that, virtue, etc., are not sufficient for purposes of
    emancipation but that suitable time and place are also
    essential.

"Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon
Ashtavakra supplied the latter half of the _sloka_. Ashtavakra said,
"Thirteen sacrifices are presided over by Kesi; and thirteen are
devoured by _Atichhandas_, (the longer metres) of the Veda."[39] And
seeing Ashtavakra speaking and the Suta's son silent, and pensive, and
with head downcast, the assembly broke into a long uproar. And when the
tumult thus arose in the splendid sacrifice performed by king Janaka,
the Brahmanas well pleased, and with joined hands, approached
Ashtavakra, and began to pay him homage.

    [39] Ashtavakra concludes by citing the same number _thirteen_.
    The soul which is essentially unaffected, becomes subject to
    happiness and misery through the _thirteen_, viz., the ten
    organs of locomotion and sense, and intellect mind and egoism.
    But Atichhanadas, i.e., those that have surmounted ignorance,
    namely, the twelve, virtue, etc. destroy those thirteen and that
    is emancipation.

"'Thereupon Ashtavakra said, "Before this, this man, defeating the
Brahmanas in controversy, used to cast them into water. Let Vandin today
meet with the same fate. Seize him and drown him in water." Vandin said,
"O Janaka, I am the son of king Varuna. Simultaneously with thy
sacrifice, there also hath commenced a sacrifice extending over twelve
years. It is for this that I have despatched the principal Brahmanas
thither. They have gone to witness Varuna's sacrifice. Lo! there they
are returning. I pay homage to the worshipful Ashtavakra, by whose grace
to-day I shall join him who hath begot me."

"'Ashtavakra said, "Defeating the Brahmanas either by words or subtlety,
Vandin had cast them into the waters of the sea. (That Vedic truth which
he had suppressed by false arguments), have I to-day rescued by dint of
my intellect. Now let candid men judge. As Agni, who knoweth the
character of both the good and the bad, leaveth unscorched by his heat
the bodies of those whose designs are honest, and is thus partial to
them, so good men judge the assertions of boys, although lacking the
power of speech, and are favourably disposed towards them. O Janaka,
thou hearest my words as if thou hast been stupefied in consequence of
having eaten the fruit of the Sleshmataki tree. Or flattery hath robbed
thee of thy sense, and for this it is that although pierced by my words
as an elephant (by the hook), thou hearest them not."

"'Janaka said, "Listening to thy words, I take them to be excellent and
superhuman. Thy form also standeth manifest as superhuman. As thou hast
to-day defeated Vandin in discussion, I place even him at thy disposal."
Ashtavakra said, "O king, Vandin remaining alive, will not serve any
purpose of mine. If his father be really Varuna, let him be drowned in
the sea." Vandin said, "I am King Varuna's son. I have no fear
(therefore) in being drowned. Even at this moment, Ashtavakra shall see
his long-lost sire, Kahoda."'

"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having
been duly worshipped by the magnanimous Varuna. Kahoda said, "It is for
this, O Janaka, that men pray for sons, by performing meritorious acts.
That in which I had failed hath been achieved by my son. Weak persons
may have sons endued with strength; dunces may have intelligent sons;
and the illiterate may have sons possessed of learning." Vandin said,
"It is with thy sharpened axe, O monarch, that even Yama severeth the
heads of foes. May prosperity attend thee! In this sacrifice of king
Janaka, the principal hymns relating to the _Uktha_ rites are being
chanted, and the Soma juice also is being adequately quaffed. And the
gods themselves, in person, and with cheerful hearts, are accepting
their sacred shares."'

"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka's permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta's
son,[40] Ashtavakra returned to his own excellent hermitage, in company
with his uncle. Then in the presence of his mother, his father addressed
him, saying, "(O son), thou speedily enter into this river, Samanga."
And accordingly, he entered (into the water). (And as he plunged beneath
the water), all his (crooked) limbs were immediately made straight. And
from that day that river came to be called Samanga and she became
invested with the virtues of purifying (sins). He that shall bathe in
her, will be freed from his sins. Therefore, O Yudhishthira, do thou
with thy brothers and wife descend to the river, and perform thy
ablutions. O Kunti's son, O scion of the Ajamidha race, living happily
and cheerfully at this place together with thy brothers and the
Brahmanas, thou wilt perform with me other acts of merit, being intent
upon good deeds.'"

    [40] _Su_ means _excellent_, and _uta_, _sacrifice_. The
    compound accordingly means,--_performer of excellent sacrifice_.


SECTION CXXXV

"Lomasa said, 'Here, O king, is visible the river Samanga, whose former
name was Madhuvila, and yonder is the spot named Kardamila, the bathing
place of Bharata. The lord of Sachi, when fallen into misery in
consequence of having slain Vritra, became freed from his sin, by
performing his ablutions in this Samanga. Here, O bull among men, is the
spot where the Mainaka mountain hath sunk into the interior of the
earth; and it is hence called Vinasana. For obtaining sons, here Aditi
in days of yore had cooked that celebrated food, (presided over by the
Supreme Being). O ye bulls among men, ascend this lofty mountain and put
an end to your inglorious misery unworthy to be uttered. Here, O king,
before thee is the Kanakhala range, the favourite resort of sages. And
yonder is the mighty river Ganga. Here, in ancient times, the holy sage
Sanatkumara attained ascetic success. O scion of the Ajamidha race, by
performing thy ablutions here in this river, thou wilt be freed from all
thy sins. O son of Kunti, do thou together with thy ministers, touch
(the waters) of this lake called Punya, and this mountain Bhrigutunga
and also (the water of) these two rivers, called Tushniganga. Here, O
Kunti's son, appeareth the hermitage of the sage Sthulasiras. Resign
here thy anger and sense of self-importance. There, O son of Pandu, is
seen the beautiful hermitage of Raivya, where perished Bharadwaja's son,
Yavakri, profound in Vedic lore.'

"Yudhishthira said, 'How did the mighty sage, Yavakri, son of the
ascetic Bharadwaja, acquire profoundity in the Vedas? And how also did
he perish? I am anxious to hear all this, just as it happened. I take
delight in listening to the narration of the deeds of god-like men.'

"Lomasa said, 'Bharadwaja and Raivya were two friends. And they dwelt
here, ever taking the greatest pleasure in each other's company. Now,
Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O
Bharata's son, had an only son, named Yavakri. Raivya and his two sons
were versed in the Vedas, while Bharadwaja practised asceticism. But, O
son of Bharata, from their boyhood, the friendship subsisting between
those two was unequalled. O sinless one, the highspirited Yavakri
finding that his father, who practised asceticism, was slighted by the
Brahmanas, while Raivya with his sons was greatly respected by them, was
overwhelmed with sorrow, and became sore aggrieved. Thereupon, O son of
Pandu, he entered upon severe austerities, for (obtaining) a knowledge
of the Vedas. And he exposed his body to a flaming fire. By thus
practising the most rigid austerities, he caused anxiety in the mind of
Indra. Then Indra, O Yudhishthira, went to him and addressed him saying,
"Wherefore, O sage, hast thou become engaged in practising such rigid
austerities?" Yavakri said, "O thou adored of celestial hosts, I am
practising severe penances, because I wish that such a knowledge of the
Vedas as hath never been acquired by any Brahmana whatever, may be
manifest unto me. O conqueror of Paka, these endeavours of mine have
been for Vedic lore. O Kausika, by the force of my asceticism, I purpose
to obtain all sorts of knowledge. O lord, a knowledge of the Vedas as
learnt through teachers, is acquired in a long time. Therefore, (with
the view of attaining in short time a proficiency in the Vedas), I have
put forth these high endeavours." Indra said, "O Brahmana sage, the way
that thou hast adopted is not the proper way. What for, O Brahmana,
wilt thou destroy thyself? Go and learn from the lips of a preceptor."'

"Lomasa said, 'O son of Bharata, having said this, Sakra went away, and
Yavakri of immeasurable energy, once more directed his attention to
asceticism. O king, we have heard that carrying on severe austerities he
again greatly agitated Indra. And the god Indra, slayer of Vala, again
came unto that great sage, who was engaged in austere penances; and
forbade him, saying, "Thou art striving with the object that Vedic lore
may be manifest unto thee as well as unto thy father; but thy exertions
can never be successful, nor is this act of thine well-advised." Yavakri
said, "O lord of the celestials, if thou wilt not do for me what I want,
I shall, observing stricter vows, practise still severer penances. O
lord of celestials! know that if thou do not fulfil all my desires, I
shall then cut off my limbs and offer them as a sacrifice into a blazing
fire."'

"Lomasa said, 'Knowing the determination of that high-souled sage, the
sagacious Indra reflected and hit upon some expedient to dissuade him.
Then Indra assumed the guise of an ascetic Brahmana, hundreds of years
old, and infirm, and suffering from consumption. And he fell to throwing
up a dam with sands, at that spot of the Bhagirathi to which Yavakri
used to descend for performing ablutions. Because Yavakri, chief of the
Brahmanas, paid no heed to Indra's words, the latter began to fill the
Ganga with sands. And without cessation, he threw handfuls of sand into
the Bhagirathi, and began to construct the dam attracting the notice of
the sage. And when that bull among the sages, Yavakri, saw Indra thus
earnestly engaged in constructing the dam, he broke into laughter, and
said the following words, "What art thou engaged in, O Brahmana, and
what is thy object? Why dost thou, for nothing, make this mighty
endeavour?" Indra said, "I am trying, O my son, to dam the Ganga so that
there may be a commodious passage. People experience considerable
difficulty in crossing and recrossing (the river) by boat." Yavakri
said, "O thou of ascetic wealth, thou canst not dam up this mighty
current. O Brahmana, desist from, what is impracticable, and take up
something that is practicable." Indra said, "O sage, I have imposed on
myself this heavy task, even as, for obtaining a knowledge of the Vedas,
thou hast begun these penances, which can never be fruitful." Yavakri
said, "If, O chief of the celestials, those efforts of mine be
fruitless, even as those of thy own, then, O lord of heavenly hosts, be
thou pleased to do for me what is practicable. Vouchsafe unto me boons
whereby I may excel other men."'

"Lomasa said 'Then Indra granted boons, as was prayed for by the mighty
ascetic. Indra said, "As thou desirest, the Vedas will be manifest unto
thee, yea--even unto thy father. And all thy other desires will also be
fulfilled. Return home, O Yavakri."

"'Having thus obtained the object of his desire, Yavakri came unto his
father and said, "The Vedas, O father, will be manifest unto thee as
well as unto myself and I have obtained boons whereby we shall excel all
men." Thereat Bharadwaja said, "O my son, as thou hast obtained the
objects of thy desire, thou wilt be proud. And when thou art puffed up
with pride and hast also become uncharitable, destruction will soon
overtake thee. O my son, there is a current anecdote narrated by the
gods. In ancient times, O son, there lived a sage named Valadhi,
possessed of great energy. And in grief for the death of a child, he
practised the severest penances to have a child that should be immortal.
And he obtained a son even as he desired. But the gods, though very
favourably disposed (towards him), did not yet make his son immortal
like unto the gods. They said, "On condition can a mortal being be made
immortal. Thy son's life, however, shall depend on some instrumental
cause." Thereupon, Valadhi said, "O chiefs of the celestials, these
mountains have been existing eternally, and indestructible, let them be
the instrumental cause of my son's life." Afterwards a son was born to
the sage, named Medhavi. And he was of a very irritable temper. And
hearing of (the incident of his birth), he grew haughty, and began to
insult the sages. And he ranged over the earth, doing mischief to the
_munis_. And one day, meeting with the learned sage Dhannushaksha endued
with energy, Medhavi maltreated him. Thereupon, the former cursed him,
saying, "Be thou reduced to ashes." Medhavi, however, was not reduced to
ashes. Then Dhannushaksha caused the mountain which was the instrumental
cause of Medhavi's life, to be shattered by buffaloes. And the boy
perished, with the destruction of the instrumental cause of his life.
And embracing his dead son, Medhavi's father began to bewail his fate.
Now hear from me, O my son, what was chanted by the sages conversant
with the Vedas, when they found the sage mourning. _A mortal on no
condition whatever can overcome what hath been ordained by Fate. Lo!
Dhannushaksha succeeded in shattering even the mountain by buffaloes._
Thus young ascetics, puffed up with pride for having obtained boons,
perish in a short time. Be thou not one of them. This Raivya, O my son,
is possessed of great energy, and his two sons are like him. Therefore,
be thou vigilant--so as never to approach him. O my son, Raivya is a
great ascetic of an irritable temper. When angry, he can do thee harm."
Yavakri said, "I shall do as thou biddest me. Oh father, do thou not by
any means entertain anxiety for that. Raivya deserveth my regard even as
thou, my father." Having replied unto his father in these sweet words,
Yavakri, fearing nothing and nobody, began to delight in wantonly
offending other _munis_.'"


SECTION CXXXVI

"Lomasa said, 'One day in the month of Chaitra, while fearlessly
wandering at large, Yavakri approached the hermitage of Raivya. And O
son of Bharata, in that beautiful hermitage, adorned with trees bearing
blossoms, he happened to behold the daughter-in-law of Raivya,
sauntering about like a Kinnara woman. And having lost his senses
through passion, Yavakri shamelessly spake unto the bashful maiden,
saying, "Be thou attached unto me." Thereupon, knowing his nature, and
afraid of a curse, as well as thinking of Raivya's power, she went unto
him saying, "I agree." Then, O son of Bharata, taking him in private,
she kept him chained. O conqueror of foes, returning to his hermitage,
Raivya found his daughter-in-law, Paravasu's wife, in tears. O
Yudhishthira, thereat consoling her with soft words, he enquired of her
as to the cause of her grief. Thereupon, the beautiful damsel told him
all that Yavakri had said unto her, and what she also had cleverly said
unto him. Hearing of this gross misbehaviour of Yavakri, the mind of the
sage flamed up, and he waxed exceedingly wroth. And being thus seized
with passion, the great sage of a highly irascible temper, tore off a
matted lock of his hair, and with holy _mantras_, offered it as a
sacrifice on the sacred fire. At this, there sprang out of it a female
exactly resembling his daughter-in-law. And then he plucked another
matted lock of his hair, and again offered it as a sacrifice into the
fire. Thereupon sprang out of it a demon, terrible to behold, and having
fierce eyes. Then those two spake unto Raivya, saying, "What shall we
do?" Thereat, the angry sage said unto them, "Go and kill Yavakri." Then
saying, "We shall do (as thou biddest)"--they two went away with the
intention of slaying Yavakri. And with her charms, the female whom the
large-hearted sage had created, robbed Yavakri of his sacred water-pot.
Then with his uplifted spear the demon flew at Yavakri, when he had been
deprived of his water-pot and rendered unclean. And seeing the demon
approach with uplifted spear for the purpose of slaying him, Yavakri
rose up all on a sudden and fled towards a tank. But finding it devoid
of water, he hurried towards all the rivers. But they too were all dried
up. And being obstructed again and again by the fierce demon, holding
the spear, Yavakri in fright attempted to enter into the _Agnihotra_
room of his father. But there, O king, he was repulsed by a blind Sudra
warder, and he remained at the door, grasped by the man. And, finding
Yavakri thus grasped by the Sudra, the demon hurled his spear at him,
and thereupon he fell down dead, pierced in the heart. After slaying
Yavakri, the demon went back to Raivya, and with the permission of that
sage, began to live with the female.'"


SECTION CXXXVII

"Lomasa said, 'O son of Kunti, Bharadwaja returned to his hermitage
after performing the ritual duties of the day, and having collected the
sacrificial fuel. And because his son had been slain, the sacrificial
fires which used to welcome him everyday, did not on that day come
forward to welcome him. And marking this change in the Agnihotra, the
great sage asked the blind Sudra warder seated there, saying, "Why is
it, O Sudra, that the fires rejoice not at sight of me? Thou too dost
not rejoice as is thy wont. Is it all well with my hermitage? I hope
that my son of little sense had not gone to the sage Raivya. Answer
speedily, O Sudra, all these questions of mine. My mind misgiveth me."
The Sudra said, "Thy son of little sense had gone to the sage Raivya,
and therefore it is that he lieth prostrate (on the ground), having been
slain by a powerful demon. Being attacked by the Rakshasa, holding a
spear, he attempted to force his way into this room, and I therefore
barred his way with my arms. Then desirous of having water in an unclean
state, as he stood hopeless, he was slain by the vehement Rakshasa,
carrying a spear in his hand." On hearing from the Sudra of this great
calamity, Bharadwaja, sorely afflicted with grief, began to lament,
embracing his dead son. And he said, "O my son, it is for the good of
the Brahmanas that thou didst practise penances, with the intention that
the Vedas unstudied by any Brahmana whatever might be manifest unto
thee. Thy behaviour towards the Brahmanas had always been for their
good, and thou hadst also been innocent in regard to all creatures. But,
alas! (at last) thou didst lapse into rudeness. I had prohibited thee, O
my son, from visiting the residence of Raivya; but alas! to that very
hermitage, (destructive to thee) as the god of death himself, Yama,
didst thou repair. Evil-minded is that man, who, (knowing that) I am an
old man, and also that (Yavakri) was my only son, had given way to
wrath. It is through the agency of Raivya that I have sustained the loss
of my child. Without thee, O my son, I shall give up my life, the most
precious thing in the world. In grief for the death of my son, I
renounce my life; but this I say that Raivya's eldest son shall in a
short time kill him although he be innocent. Blessed are those to whom
children have never been born, for they lead a happy life, without
having to experience the grief (incident to the death of a child). Who
in this world can be more wicked than those who from affliction, and
deprived of their sense by sorrow consequent upon the death of a child,
curse even their dearest friend! I found my son dead, and, therefore,
have cursed my dearest friend. Ah! what second man can there be in this
world, destined to suffer so grievous a misfortune!" Having lamented
long Bharadwaja cremated his son and then himself entered into a
full-blazing fire.'"


SECTION CXXXVIII

"Lomasa said, 'At that very time, the mighty king, Vrihadyumna, of high
fortune, who was the _Yajamana_ of Raivya, commenced a sacrifice. And
the two sons of Raivya, Arvavasu and Paravasu, were engaged by that
intelligent monarch, to assist him in the performance of the ceremony.
And, O son of Kunti, taking the permission of their father, they two
went to the sacrifice, while Raivya with Paravasu's wife remained in the
hermitage. And it came to pass that one day, desirous of seeing his
wife, Paravasu returned home alone. And he met his father in the wood,
wrapped in the skin of a black antelope. And the night was far advanced
and dark; and Paravasu, blinded by drowsiness in that deep wood, mistook
his father for a straggling deer. And mistaking him for a deer,
Paravasu, for the sake of personal safety, unintentionally killed his
father. Then, O son of Bharata, after performing the funeral rites (of
his father), he returned to the sacrifice and there addressed his
brother saying, "Thou wilt never be able to perform this task
unassisted. I again, have killed our father, mistaking him for a deer. O
brother, for me do thou observe a vow, prescribed in the case of killing
a Brahmana. O Muni, I shall be able to perform this work (sacrifice),
without any assistant." Arvavasu said, "Do thou then thyself officiate
at this sacrifice of the gifted Vrihadyumna; and for thee will I,
bringing my senses under perfect control, observe the vow prescribed in
the case of slaying a Brahmana."'

"Lomasa said, 'Having observed the vow relative to the killing of a
Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his
brother arrive, Paravasa, in accents choked with malice, addressed
Vrihadyumna, saying, "O king, see that this slayer of a Brahmana enter
not into thy sacrifice, nor look at it. Even by a glance, the killer of
a Brahmana can, without doubt, do thee harm." O lord of men, immediately
on hearing this, the king ordered his attendants (to turn out Arvavasu).
O king, on being driven out by the king's attendants, and repeatedly
addressed by them--"_O slayer of a Brahmana_"--Arvavasu more than once
cried, "It is not I that have killed a Brahmana." Nor did he own that he
had observed the vow for his own sake. He said that his brother had
committed the sin, and that he had freed him therefrom. Having said this
in anger, and being reprimanded by the attendants, the Brahmana sage of
austere penances, retired in silence into the woods. There betaking
himself to the severest penances, the great Brahmana sought the
protection of the Sun. Thereupon, the revelation teaching the _mantra_
relative to the worship of the Sun, became manifest unto him and that
eternal deity who obtaineth his share (of the sacrificial butter) first,
appeared before him in an embodied form.'

"Lomasa said, 'The celestials, O king, were well pleased with Arvavasu
for his acts. And they made him engaged as the chief priest in the
sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then
Agni and the other celestials (of their own accord) bestowed boons on
Arvavasu. And they also prayed that his father might be restored to
life. He further prayed that his brother might be absolved from his sin;
that his father might have no recollection of his having been slain;
that Bharadwaja and Yavakri might both be restored to life; and that the
solar revelation might attain celebrity (on earth). Then the god said,
"So be it," and conferred on him other boons also. Thereat, O
Yudhishthira, all of these persons regained their life. Yavakri now
addressed Agni and the other deities, saying, "I had obtained a
knowledge of all the Vedas, and also practised penances. How came it
then, O chiefs of the immortals, that Raivya succeeded in killing me in
that way?" Thereupon the gods said, "O Yavakri, never act again as those
have done. What thou askest about is quite possible, for thou hast
learnt the Vedas without exertion, and without the help of a preceptor.
But this man (Raivya) bearing various troubles, had satisfied his
preceptor by his conduct, and obtained (from the latter) the excellent
Vedas through great exertions and in a long time."'

"Lomasa said, 'Having said this to Yavakri, and restored all those to
life, the celestials with Indra at their head, ascended to heaven. Here,
O Yudhishthira, is the sacred hermitage of that sage embellished with
trees bearing blossoms and fruits at all seasons. O tiger among kings,
dwelling at this spot, thou wilt be delivered from all thy sins.'"


SECTION CXXXIX

"Lomasa said, 'O descendant of Bharata, O king, now hast thou left
behind the mountains Usiravija, Mainaka and Sweta, as well as the Kala
hills. O son of Kunti, O bull among the descendants of Bharata, here
flow before thee the seven Gangas. This spot is pure and holy. Here Agni
blazeth forth without intermission. No son of Manu is able to obtain a
sight of this wonder. Therefore, O son of Pandu, concentrate your mind
in order that he may intently behold these _tirthas_. Now wilt thou see
the play-ground of the gods, marked with their footprints, as we have
passed the mountain Kala. We shall now ascend that white rock--the
mountain Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king
of the Yakshas. O king, at this place eighty thousand fleet Gandharvas,
and four times as many Kimpurushas and Yakshas of various shapes and
forms, holding various weapons, attend upon Manibhadra, king of the
Yakshas. In these regions their power is very great. And in speed they
are even as the wind. They can, without doubt, displace even the lord of
the celestials from his seat. Protected by them, and also watched over
by the Rakshasas, these mountains have been rendered inaccessible.
Therefore, O son of Pritha, do thou concentrate thy thoughts. Besides
these, O son of Kunti, here are fierce ministers of Kuvera and his
Rakshasa kindred. We shall have to meet them, and, therefore, O Kunti's
son, gather up thy energies. O king the mountain Kailasa is six
_yojanas_ in height. It contains a gigantic jujube tree. And, O son of
Kunti, numberless gods and Yakshas and Rakshasas and Kinnaras and Nagas
and Suparnas and Gandharvas pass this way, in going towards Kuvera's
palace. O king, protected by me, as well as by the might of Bhimasena,
and also in virtue of thy own asceticism and self-command, do thou
to-day mix with them. May king Varuna and Yama, conqueror of battles,
and Ganga, and Yamuna, and this mountain, and the Maruts and the twin
Aswins, and all rivers and lakes, vouchsafe thy safety. And, O effulgent
one, mayst thou have safety from all the celestials and the Asuras, and
the Vasus. O Goddess Ganga, I hear thy roar from this golden mountain,
sacred to Indra. O Goddess of high fortune, in these mountainous
regions, protect the king, worshipped by all of the Ajamidha race. O
daughter of the mountain (Himalaya), this king is about to enter into
these mountainous regions. Do thou, therefore, confer protection upon
him.'

"Having thus addressed the river, Lomasa bade Yudhishthira, saying, 'Be
thou careful.'

"Yudhishthira said, 'This confusion of Lomasa is unprecedented.
Therefore, protect ye Krishna, and be not careless. Lomasa knows this
place to be certainly difficult of access. Therefore, do ye practise
here the utmost cleanliness.'"

Vaisampayana said, "He next addressed his brother Bhima of vast prowess,
saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna
be near or away, Krishna in times of danger ever seeketh protection from
thee alone.'

"Then the high-souled monarch approached the twins, Nakula and Sahadeva,
and after smelling their heads, and rubbing their persons, with tears
said unto them, 'Do not fear. Proceed, however, with caution.'"


SECTION CXL

"Yudhishthira said, 'O Vrikodara, there are mighty and powerful
invisible spirits at this place. We shall, however, pass it, through the
merit of our asceticism and _Agnihotra_ sacrifices. O son of Kunti, do
thou therefore, restrain thy hunger and thirst by collecting thy
energies, and also, O Vrikodara have recourse to thy strength and
cleverness. O Kunti's son, thou hast heard what the sage (Lomasa) had
said regarding mount Kailasa. Ascertain, therefore, after deliberation,
how Krishna will pass the spot. Or, O mighty Bhima of large eyes, do
return from hence, taking with thee Sahadeva, and all our charioteers,
cooks, servants, cars, horses, and Brahmanas worn out with travel, while
I together with Nakula and the sage Lomasa of severe austerities
proceed, subsisting on the lightest fare and observing vows. Do thou in
expectation of my return, cautiously wait at the source of the Ganga,
protecting Draupadi till I come back.'

"Bhima replied, 'O descendant of Bharata, although this blessed princess
hath been sore afflicted by toil and distress, yet she easily
proceedeth, in the hope of beholding him of the white steeds (Arjuna).
Thy dejection also is already very great at not seeing the high-souled
Arjuna, who never retreateth from fight. O Bharata, it is superfluous
then to say that if thou seest neither myself nor Sahadeva nor Krishna,
thy dejection will certainly increase. The Brahmanas had better return
with our servants, charioteers, cooks and whomsoever else thou mayst
command. I never shall leave thee in these rugged and inaccessible
mountainous regions, infested by Rakshasas. And, O tiger among men, also
this princess of high fortune, ever devoted to her lords, desireth not
to return without thee. Sahadeva is always devoted to thee; he too will
never retrace his steps. His disposition is known to me. O king, O
mighty monarch, we are all eager to behold Savyasachin, and therefore,
will we all go together. If we are unable to go over this mountain in
our cars, abounding as it doth in defiles, well, we would go on foot.
Trouble thyself not, O king, I shall carry Panchala's daughter wherever
she will be incapable of walking. O king, I have decided upon this.
Therefore let not thy mind be distracted. I shall also carry over
inaccessible tracts those tender-bodied heroes, the twins, the delight
of their mother, wherever they will be incapable of proceeding.'

"Yudhishthira said, 'May thy strength increase, O Bhima, as thou speakest
thus, and as thou boldly undertakest to carry the illustrious Panchali
and these twins. Blessed be thou! Such courage dwelleth not in any other
individual. May thy strength, fame, merit, and reputation increase! O
long-armed one, as thou offerest to carry Krishna and our brothers the
twins, exhaustion and defeat never be thine!'"

Vaisampayana said, "Then the charming Krishna said with a smile, 'O
descendant of Bharata, I shall be able to go, and, therefore, be thou
not anxious on my account.'

"Lomasa said, 'Access to the mountain, Gandhamadana, is only to be
obtained by dint of asceticism. Therefore, O son of Kunti, shall we all
practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and
myself shall then see him of the white steeds, O Kunti's son.'"

Vaisampayana said, "O king, thus conversing together, they saw with
delight the extensive domains of Suvahu, situated on the Himalayas
abounding in horses and elephants, densely inhabited by the Kiratas and
the Tanganas, crowded by hundreds of Pulindas, frequented by the
celestials, and rife with wonders. King Suvahu, the lord of the
Pulindas, cheerfully received them at the frontiers of his dominions,
paying them proper respect. Having been thus received with honour, and
having dwelt comfortably at this place, they started for the mountain
Himalaya, when the sun shone brightly in the firmament. And, O king,
having entrusted to the care of the lord of the Pulindas, all their
servants--Indrasena and the others,--and the cooks and the stewards, and
Draupadi's accoutrements, and every thing else, those mighty
charioteers, the son of the Kurus, endued with great prowess, set out
from that country, and began to proceed cautiously with Krishna,--all of
them cheerful in the expectation of beholding Arjuna.

"Yudhishthira said, 'O Bhimasena, O Panchali, and ye twins, hearken unto
my words. The acts done (by a person) in a former birth do not perish,
(without producing their effects). Behold! Even we have become rangers
of the wilderness. Even to see Dhananjaya, exhausted and distressed as
we are, we have to bear each other, and pass through impassable places.
This burneth me even as fire doth a heap of cotton. O hero, I do not see
Dhananjaya at my side. I reside in the wood with my younger brothers,
anxious for beholding him. This thought, as also the memory of that
grave insult offered to Yajanaseni, consumes me. O Vrikodara, I do not
see the invincible Partha of strong bow and incomparable energy, and who
is the immediate elder to Nakula. For this, O Vrikodara, I am miserable.
In order to see that hero, Dhananjaya, firm in promise, for these five
years have I been wandering in various _tirthas_, and beautiful forests
and lakes and yet I do not meet with him. For this, O Vrikodara, I am
miserable. I do not see the long-armed Gudakesa, of dark blue hue, and
leonine gait. For this, O Vrikodara, I am miserable. I do not see that
foremost of Kurus, accomplished in arms, skilful in fight, and matchless
among bowmen. For this, O Vrikodara, I am miserable. Distressed for I am
I do not see that son of Pritha, Dhananjaya, born under the influence of
the star Phalguni; ranging amidst foes even like Yama at the time of the
universal dissolution; possessed of the prowess of an elephant with the
temporal juice trickling down; endued with leonine shoulders; not
inferior to Sakra himself in prowess and energy; elder in years to the
twins; of white steeds; unrivalled in heroism; invincible; and wielding
a strong bow. For this, O Vrikodara, I am miserable. And he is always of
a forgiving temper,--even when insulted by the meanest individual. And
he conferreth benefit and protection to the righteous; but to that
tortuous person who by craft attempts to do him mischief, Dhananjaya is
like unto virulent poison, albeit that one were Sakra himself. And the
mighty Vibhatsu of immeasurable soul and possessing great strength,
showeth mercy and extendeth protection even to a foe when fallen. And he
is the refuge of us all and he crusheth his foes in fight. And he hath
the power to collect any treasure whatever, and he ministereth unto our
happiness. It was through his prowess that I had owned formerly
measureless precious jewels of various kinds which at present Suyodhana
hath usurped. It was by his might, O hero, that I had possessed before
that palatial amphitheatre embellished with all manner of jewels, and
celebrated throughout the three worlds. O Pandu's son, in prowess,
Phalguni is like unto Vasudeva, and in fight he is invincible and
unrivalled, even like unto Kartavirya. Alas! I see him not, O Bhima. In
might, that conqueror of foes goeth in the wake of the invincible and
most powerful Sankarshana (Valarama) and Vasudeva. In strength of arms,
and spirit, he is like unto Purandara himself. And in swiftness, he is
even as the wind, and in grace, as the moon, and in ire, he is the
eternal Death himself. O mighty-armed one, with the object of beholding
that war-like tiger among men, shall we repair to the Gandhamadana
mountain, where lies the hermitage of Nara and Narayana at the site of
the celebrated jujube tree, and which is inhabited by the Yakshas. We
shall see that best of mountains. And, practising severe austerities
only on foot we shall go to Kuvera's beautiful lake guarded by
Rakshasas. That place cannot be reached by vehicles, O Vrikodara.
Neither can cruel or avaricious, or irascible people attain to that
spot, O Bharata's son. O Bhima, in order to see Arjuna, thither shall we
repair, in company, with Brahmanas of strict vows, girding on our
swords, and wielding our bows. Those only that are impure, meet with
flies, gad-flies, mosquitoes, tigers, lions, and reptiles, but the pure
never come across them. Therefore, regulating our fare, and restraining
our senses, we shall go to the Gandhamadana, desirous of seeing
Dhananjaya.'"


SECTION CXLI

"Lomasa said, 'O sons of Pandu, ye have seen many a mountain, and river
and town and forest and beautiful _tirtha_; and have touched with your
hands the sacred waters. Now this way leads to the celestial mountain
Mandara; therefore be ye attentive and composed. Ye will now repair to
the residence of the celestials and the divine sages of meritorious
deeds. Here, O king, flows the mighty and beautiful river (Alakananda)
of holy water adored by hosts of celestials and sages, and tracing its
source to (the site of) the jujube tree. It is frequented and worshipped
by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls.
Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu
and Angiras, chanted them at this spot. Here the lord of celestials
performeth with the Marats his daily prayers. And the Sadhyas and the
Aswins attend on him. The sun, the moon and all the luminaries with the
planets resort to this river, alternately by day and by night. O highly
fortunate monarch, that protector of the world, Mahadeva, having a bull
for his mark, received on his head the fall of the waters of this river,
at the source of the Ganga. O children, approach this goddess of the six
attributes and bow down before her with concentrated minds.'

"Hearing the words of the high-souled Lomasa, the son of Pandu
reverentially worshipped the river (Ganga), flowing through the
firmament. And after having adored her the pious sons of Pandu resumed
their journey accompanied by the sages. And it came to pass that those
best of men beheld at a distance some white object of vast proportions,
even like Meru and stretching on all sides. And knowing that Pandu's
sons were intent upon asking (him), Lomasa versed in speech said, 'Hear,
O sons of Pandu! O best of men, what ye see before you, of vast
proportions like unto a mountain and beautiful as the Kailasa cliff, is
a collection of the bones of the mighty Daitya Naraka. Being placed on a
mountain, it looketh like one. The Daitya was slain by that Supreme
Soul, the eternal God Vishnu, for the good of the lord of celestials.
Aiming at the possession of Indra's place, by the force of austere and
Vedic lore, that mighty-minded (demon) had practised austere penances
for ten thousand years. And on account of his asceticism, as also of the
force and might of his arms he had grown invincible and always harassed
(Indra). And O sinless one, knowing his strength and austerities and
observance of religious vows, Indra became agitated and was overwhelmed
with fear. And mentally he thought of the eternal deity, Vishnu. And
thereat the graceful lord of the universe, who is present everywhere,
appeared and stood before him manifest. And the sages and celestials
began to propitiate Vishnu with prayers. And in his presence even Agni
of the six attributes and of blazing beauty being overpowered by his
effulgence, became shorn of radiance and seeing before him the God
Vishnu, the chief of the celestials who wields the thunder-bolt, bowing
with head down readily apprised Vishnu of the source of his fear.
Thereupon Vishnu said, "I know, O Sakra, that thy fear proceedeth from
Naraka, that lord of the Daityas. By the merit of his successful ascetic
acts he aimeth at Indra's position. Therefore, for pleasing thee, I
shall certainly sever his soul from his body, although he hath achieved
success in asceticism. Do thou, lord of celestials, wait for a moment."
Then the exceedingly powerful Vishnu deprived (Naraka) of his senses (by
striking him) with his hand. And he fell down on the earth even like the
monarch of mountains struck by (thunder). He was thus slain by a miracle
and his bones lie gathered at this spot. Here also is manifest another
deed of Vishnu's. Once the whole earth having been lost and sunk into
the nether regions she was lifted up by him in the shape of a boar
having a single tusk.'

"Yudhishthira said, 'O worshipful one, relate in particular how Vishnu,
the lord of the celestials, raised up the earth sunk a hundred
_yojanas_? In what manner also was that support of all created
things--the goddess Earth of high fortune-who dispenseth blessings and
bringeth forth all sorts of corn rendered stable? Through whose power
had she sunk an hundred _yojanas_ below, and under what circumstances
was exhibited this greatest exploit of the Supreme Being? O chief of the
twice-born race, I wish to hear all about it in detail as it happened.
Certainly, it is known to thee.'

"Lomasa said, 'O Yudhishthira, listen to all at length as I relate the
story, which thou hast asked me (to narrate). O child, in days of yore,
there was (once) a terrible time in the Krita Yuga when the eternal and
primeval Diety assumed the duties of Yama. And, O thou that never
fallest off, when the God of gods began to perform the functions of
Yama, there died not a creature while the births were as usual. Then
there began to multiply birds and beasts and kine, and sheep, and deer
and all kinds of carnivorous animals. O tiger among men and vanquisher
of foes, then the human race also increased by thousands even like unto
a current of water. And, O my son, when the increase of population had
been so frightful, the Earth oppressed with the excessive burden, sank
down for a hundred _yojanas_. And suffering pain in all her limbs, and
being deprived of her senses by excessive pressure, the earth in
distress sought the protection of Narayana, the foremost of the gods.
The earth spake saying, "It is by thy favour, O possessor of the six
attributes, that I had been able to remain so long in my position. But I
have been overcome with burden and now I cannot hold myself any longer.
It behoveth thee, O adorable one, to relieve this load of mine. I have
sought thy protection, O lord; and do thou, therefore, extend unto me
thy favour." Hearing these words of hers, the eternal lord, possessor of
the six attributes, complaisantly said, in words uttered in distinct
letters, Vishnu said, "Thou need not fear, O afflicted Earth, the bearer
of all treasures. I shall act so that thou mayst be made light."'

"Lomasa said, 'Having thus dismissed the Earth, who hath the mountains
for her ear-rings, he suddenly became turned into a boar with one tusk,
and of exceeding effulgence. Causing terror with his glowing red eyes
and emitting fumes from his blazing lustre, he began to swell in
magnitude in that region. O hero, then holding the earth with his single
radiant tusk that being who pervadeth the Vedas, raised her up a hundred
_yojanas_. And while she was being thus raised, there ensued a mighty
agitation and all the celestials, together with the sages of ascetic
wealth became agitated. And heaven, and the firmament, and also the
Earth were filled with exclamations of _Oh!_ and _Alas!_ and neither the
celestials nor men could rest in peace. Then countless celestials
together with the sages went to Brahma, who was seated burning as it
were in his (own) lustre. Then approaching Brahma, the lord of
celestials, and the witness of the acts of all beings, they with folded
hands spake the following words, "O lord of the celestials, all created
beings have become agitated and the mobile and immobile creatures are
restless. O lord of the celestials, even the oceans are found to be
agitated and this whole earth hath gone down a hundred _yojanas_. What
is the matter? And by whose influence is it that the whole universe is
in ferment? May it please thee to explain it unto us without delay, for
we are all bewildered." Thereupon Brahma replied, "Ye immortals! do ye
not entertain fear for the Asuras, in any matter or place. Hearken, ye
celestials, to the reason to which all this commotion is owing! This
agitation in the heavens hath been produced by the influence of the
illustrious Being who is omnipresent, eternal and the never-perishing
Soul. That Supreme soul, Vishnu hath lifted up the Earth, who had
entirely sunk down hundred _yojanas_. This commotion hath taken place in
consequence of the earth being raised up. Know ye this and dispel your
doubts." The celestials said, "Where is that Being who with pleasure
raiseth up the Earth? O possessor of the six attributes, mention unto us
the place. Thither shall we repair." Brahma said "Go ye. May good happen
to you! Ye will find him resting in the Nandana (gardens). Yonder is
visible the glorious worshipful Suparna (Garuda). After having raised
the Earth, the Supreme Being from whom the world become manifest,
flameth even in the shape of a boar, like unto the all-consuming fire at
the universal dissolution. And on his beast is really to be seen the gem
Srivatsa. (Go) and behold that Being knowing no deterioration."'

"Lomasa said, 'Then the celestials, placing the grandsire at their head,
came to that infinite Soul, and having listened to his praise, bade him
adieu and went back to whence they had come.'"

Vaisampayana said, "O Janamejaya, having heard this story, all the
Pandavas without delay and with alacrity, began to proceed by the way
pointed out by Lomasa."


SECTION CXLII

Vaisampayana said, "O king, then those foremost of bowmen, of
immeasurable prowess, holding bows stringed at full stretch and equipped
with quivers and arrows and wearing finger-caps made of the guana-skin,
and with their swords on, proceeded with Panchali towards the
Gandhamadana, taking with them the best of Brahmanas. And on their way
they saw various lakes, and rivers and mountains and forests, and trees
of wide-spreading shade on mountain summits and places abounding in
trees bearing flowers and fruit in all seasons and frequented by
celestials and sages. And restraining their senses within their inner
self and subsisting on fruits and roots, the heroes passed through
rugged regions, craggy and difficult of passage, beholding many and
various kinds of beasts. Thus those high-souled ones entered the
mountain inhabited by the sages, the Siddhas and the celestials, and
frequented by the Kinnaras and the Apsaras. And, O lord of men, as those
mighty heroes were entering the mountain Gandhamandana, there arose a
violent wind, attended with a heavy shower. And owing to this, mighty
clouds of dust bearing lots of dry leaves, rose, and all on a sudden
covered earth, air and firmament. And when the heavens had been covered
with dust nothing could be perceived, neither could they (the Pandavas)
speak to one another. And with eyes enveloped with darkness and pushed
by the wind carrying particles of rocks they could not see one another.
And there began to arrive mighty sounds proceeding from the tree, and
also from those breaking down incessantly under the force of the wind,
and falling to the ground. And distracted by gusts of the wind, they
thought, 'Are the heavens falling down; or the earth and the mountains
being rent?' And afraid of the wind, they felt about with their hands
and took shelter under the way-side tree and ant-hills and in caverns.
Then holding his bow and supporting Krishna the mighty Bhimasena stood
under a tree. And Yudhishthira the just with Dhaumya crept into the deep
wood. And Sahadeva carrying the sacred fire with him took shelter in a
rock. And Nakula together with Lomasa and other Brahmanas of great
asceticism stood in fright, each under a tree. Then when the wind had
abated and the dust subsided, there came down a shower in torrents.
There also arose a loud rattling noise, like unto the thunder hurled;
and quick-flashing lightning began to play gracefully upon the clouds.
And being helped on by the swift wind, showers of rain poured down
without intermissions, filling all sides round. And, O lord of men, all
around there began to flow many rivers covered with foam and turbid with
mud; and these bearing volumes of water spread over the frothy rafts
rushed down with tremendous roar uprooting trees. And afterwards when
that sound had ceased and the air had arisen they (each of them)
cautiously came out of their coverts and met together, O descendant of
Bharata. And then the heroes started for the mountain Gandhamadana."


SECTION CXLIII

Vaisampayana said, "When the high-souled sons of Pandu had proceeded
only two miles, Draupadi unaccustomed to travel on foot, sank down.
Weary and afflicted as she was, the poor daughter of Panchala became
faint, on account of the hailstorm and also of her extreme delicacy. And
trembling with faintness, the black-eyed one supported herself on her
thighs with her plump arms, becoming (her graceful form). And thus
resting for support on her thighs resembling the trunk of an elephant,
and which were in contact with each other, she suddenly dropped upon the
ground, trembling like a plantain tree. And finding that the beautiful
one was falling down like a twisted creeper, Nakula ran forward and
supported her. And he said, 'O king, this black-eyed daughter of
Panchala, being weary, hath fallen down upon the ground. Do thou,
therefore, tend her, O son of Bharata. Undeserving as she is of misery,
this lady of slow pace hath been subject to great hardships, and she is
also worn out with the fatigues of the journey. O mighty king, do thou
therefore, comfort her.'"

Vaisampayana said, "Having heard these words of Nakula, the king as also
Bhima and Sahadeva, became sorely afflicted, and hastily ran towards
her. And finding her weak, and her countenance pale, the pious son of
Kunti began to lament in grief, taking her on his lap. Yudhishthira
said, 'Accustomed to ease, and deserving to sleep in well protected
rooms, on beds spread over with fine sheets, how doth this beautiful one
sleep prostrate on the ground! Alas! On my account (alone), the delicate
feet and the lotus-like face of this one deserving of all excellent
things, have contracted a dark-blue hue. O what have I done! Fool that I
am, having been addicted to dice, I have been wandering in the forest
full of wild beasts, taking Krishna in my company. This large-eyed one
had been bestowed by her father, the king of the Drupadas, in the hope
that the blessed girl would be happy, by obtaining the sons of Pandu for
her lords. It is on account of my wretched self, that without obtaining
anything hoped for, she sleepeth prostrate on the ground, tired with
hardships, sorrow and travel!'"

Vaisampayana said, "While king Yudhishthira the just was lamenting thus,
Dhaumya with all the other principal Brahmanas came to the spot. And
they began to console him and to honour him with blessings. And they
recited _mantras_ capable of dispelling Rakshasas and (to that end) also
performed rites. And on the _mantras_ being recited by the great
ascetics, in order to the restoration of (Panchali's) health, Panchali
frequently touched by the Pandavas with their soothing palms and fanned
by cool breezes surcharged with particles of water, felt ease, and
gradually regained her senses. And finding that exhausted poor lady
restored to her senses, the sons of Pritha, placing her on deer-skin,
caused her to take rest. And taking her feet of red soles, bearing
auspicious marks, the twins began to press them gently with their hands,
scarred by the bow-string. And Yudhishthira the just, the foremost of
the Kurus, also comforted her and addressed Bhima in the following
words: 'O Bhima, there yet remain many mountains (before us), rugged,
and inaccessible because of snow. How, long-armed one, will Krishna pass
over them?' Thereupon Bhima said, 'O king, I myself shall carry thee,
together with this princess and these bulls among men, the twins;
therefore, O king of kings, resign not thy mind unto despair. Or, at thy
bidding, O sinless one, Hidimva's son, the mighty Ghatotkacha, who is
capable of ranging the skies and who is like unto me in strength, will
carry us all.'"

Vaisampayana said, "Then with Yudhishthira's permission, Bhima thought
of his Rakshasa son. And no sooner was he thought of by his father, than
the pious Ghatotkacha made his appearance and, saluting the Pandavas and
the Brahmanas, stood with joined hands. And they also caressed him of
mighty arms. He then addressed his father, Bhimasena of dreadful
prowess, saying, 'Having been thought of by thee I have come here with
speed, in order to serve thee. Do thou, O longarmed one, command me. I
shall certainly be able to perform whatever thou bidst.' Hearing this,
Bhimasena hugged the Rakshasa to his breast."


SECTION CXLIV

"Yudhishthira said, 'O Bhima, let this mighty and heroic Rakshasa chief,
thy legitimate son, devoted to us, and truthful, and conversant with
virtue carry (his) mother (Draupadi) without delay. And, O possessor of
dreadful prowess, depending on the strength of thy arms, I shall reach
the Gandhamadana, unhurt, together with Panchala's daughter.'"

Vaisampayana said, "Hearing the words of his brother, that tiger among
men, Bhimasena, commanded his son, Ghatotkacha, represser of foes,
saying, 'O invincible son of Hidimva, this thy mother hath been sorely
tired. Thou art, again, strong and capable of going wherever thou
likest. Do thou therefore, O ranger of the skies, carry her. May
prosperity attend thee! Taking her on thy shoulders, thou shalt go in
our company, adopting a course not far overhead,--so that thou mayst not
render her uneasy.' Thereat, Ghatotkacha said, 'Even single-handed, I am
able to carry Yudhishthira the just, and Dhaumya, and Krishna, and the
twins--and what wonder then that I shall to-day carry them, when I have
others to assist me? And, O sinless one, hundreds of other heroic
(Rakshasas), capable of moving through the sky, and of assuming any
shape at will, will together carry you all with the Brahmanas.'"

Vaisampayana said, "Saying this, Ghatotkacha carried Krishna in the
midst of the Pandavas, and the other (Rakshasas) also began to carry the
Pandavas. And by virtue of his native energy, Lomasa of incomparable
effulgence moved along the path of the Siddhas, like unto a second sun.
And at the command of the lord of the Rakshasas, those Rakshasas of
terrific prowess began to proceed, bearing all the other Brahmanas, and
beholding many a romantic wood. And they proceeded towards the gigantic
jujube tree. And carried by the Rakshasas of great speed, proceeding at
a rapid pace, the heroes passed over longextending ways quickly, as if
over short ones. And on their way they saw various tracts crowded with
_Mlechchha_ people, and containing mines of diverse gems. And they also
saw hillocks teeming with various minerals, thronged with Vidyadharas,
inhabited on all sides by monkeys and Kinnaras and Kimpurushas, and
Gandharvas, and filled with peacocks, and _chamaras_, and apes, and
_turus_, and bears, and gavayas, and buffaloes, intersected with a
network of rivulets, and inhabited by various birds and beasts, and
beautified by elephants, and abounding in trees and enraptured birds.
After having thus passed many countries, and also the Uttarakurus, they
saw that foremost of mountains, the Kailasa, containing many wonders.
And by the side of it, they beheld the hermitage of Nara and Narayana,
with celestial trees bearing flowers and fruits in all seasons. And they
also beheld that beautiful jujube of round trunk. And it was fresh; and
of deep shade; and of excellent beauty; and of thick, soft and sleek
foliage; and healthful; and having gigantic boughs; and wide-spreading;
and of incomparable lustre; and bearing full-grown, tasteful, and holy
fruits dropping honey. And this celestial tree was frequented by hosts
of mighty sages, and was always inhabited by various birds maddened with
animal spirits. And it grew at a spot devoid of mosquitoes and
gad-flies, and abounding in fruits and roots and water, and covered with
green grass, and inhabited by the celestials and the Gandharvas, and of
smooth surface, and naturally healthful, and beauteous and cool and of
delicate feel. Having reached that (tree) together with those bulls
among Brahmanas, the high-souled ones gently alighted from the shoulders
of the Rakshasas. Then in company with those bulls among the twice-born
ones, the Pandavas beheld that romantic asylum presided over by Nara and
Narayana; devoid of gloom; and sacred; and untouched by the solar rays;
and free from those rubs, viz. hunger, and thirst, heat and cold, and
removing (all) sorrow; and crowded with hosts of mighty sages; and
adorned with the grace proceeding from the Vedas, Saman, Rich, and
Yajus; and, O king, inaccessible to men who have renounced religion; and
beautified with offerings, and _homas_; and sacred; and well-swept and
daubed; and shining all around with offerings of celestial blossoms; and
spread over with altars of sacrificial fire, and sacred ladles and pots;
and graced with large water-jars, and baskets and the refuge of all
beings; and echoing with the chanting of the Vedas; and heavenly; and
worthy of being inhabited; and removing fatigue; and attended with
splendour and of incomprehensible merit; and majestic with divine
qualities. And the hermitage was inhabited by hosts of great sages,
subsisting on fruits and roots; and having their senses under perfect
control; and clad in black deer-skins; and effulgent like unto the Sun
and Agni; and of souls magnified by asceticism and intent on
emancipation; and leading the Vanaprastha mode of life; and of subdued
senses; and identified with the Supreme Soul; and of high fortune; and
reciting Vedic hymns. Then having purified himself and restrained his
senses, that son of Dharma, the intelligent Yudhishthira of exceeding
energy, accompanied by his brothers, approached those sages. And all the
great sages endued with supernatural knowledge, knowing Yudhishthira
arrived, received him joyfully. And those sages engaged in the
recitation of the Vedas, and like unto fire itself, after having
conferred blessings on Yudhishthira, cheerfully accorded him fitting
reception. And they gave him clean water and flowers and roots. And
Yudhishthira the just received with regard the things gladly offered for
his reception by the great sages. And then, O sinless one, Pandu's son
together with Krishna and his brothers, and thousands of Brahmanas
versed in the Vedas and the Vendangas, entered into that holy hermitage,
like unto the abode of Sukra and pleasing the mind with heavenly odours
and resembling heaven itself and attended with beauty. There the pious
(Yudhishthira) beheld the hermitage of Nara and Narayana, beautified by
the Bhagirathi and worshipped by the gods and the celestial sages. And
seeing that hermitage inhabited by the Brahmarshis and containing fruits
dropping honey, the Pandavas were filled with delight. And having
reached that place, the high-souled ones began to dwell with the
Brahmanas. There beholding the holy lake Vinda, and the mountain
Mainaka, of golden summits and inhabited by various species of birds,
the magnanimous ones lived happily with joy. The son of Pandu together
with Krishna took pleasure in ranging excellent and captivating woods,
shining with flowers of every season; beauteous on all sides with trees
bearing blown blossoms; and bending down with the weight of fruits and
attended by the numerous male _kokilas_ and of glossy foliage; and thick
and having cool shade and lovely to behold. They took delight in
beholding diverse beautiful lakes of limpid water and shining all round
with lotuses and lilies. And there, O lord, the balmy breeze bearing
pure fragrance, blew gladdening all the Pandavas, together with Krishna.
And hard by the gigantic jujube, the mighty son of Kunti saw the
Bhagirathi of easy descent and cool and furnished with fresh lotuses and
having stairs made of rubies and corals and graced with trees and
scattered over with celestial flowers, and gladsome to the mind. And at
that spot, frequented by celestials and sages, and extremely
inaccessible, they, after having purified themselves offered oblations
unto the _pitris_ and the gods and the _rishis_ in the sacred waters of
the Bhagirathi. Thus those bulls among men the heroic perpetuators of
the Kuru race, began to reside there with the Brahmanas offering
oblations and practising meditation. And those tigers among men, the
Pandavas of the god-like appearance, felt delight in witnessing the
various amusements of Draupadi."


SECTION CXLV

Vaisampayana said, "There observing cleanliness, those tigers among men
dwelt for six nights, in expectation of beholding Dhananjaya. And it
came to pass that all of a sudden there blew a wind from the north-east
and brought a celestial lotus of a thousand petals and effulgent as the
sun. And Panchali saw that pure and charming lotus of unearthly
fragrance, brought by the wind and left on the ground. And having
obtained that excellent and beautiful lotus, that blessed one became
exceedingly delighted, O king, and addressed Bhimasena in the following
words, 'Behold, O Bhima, this most beautiful unearthly flower having
within it the very source of fragrance. It gladdenth my heart, O
represser of foes. This one shall be presented to Yudhishthira the just.
Do thou, therefore, procure others for my satisfaction--in order that I
may carry them to our hermitage in the Kamyaka. If, O Pritha's son, I
have found grace with thee, do thou then procure others of this species
in large numbers. I wish to carry them to our hermitage.' Having said
this, the blameless lady of beautiful glances approached Yudhishthira
the just, taking the flower. And knowing the desire of his beloved queen
that bull among men, Bhima of great strength, also set out, in order to
gratify her. And intent upon fetching the flowers, he began to proceed
at rapid space, facing the wind, in the direction from which the flower
had come. And taking the bow inlaid with gold on the back as also arrows
like unto venomous snakes, he proceeded as a lion in anger or an
elephant in rut. And all beings gazed at him, holding a mighty bow and
arrows. And neither exhaustion, nor langour, neither fear nor confusion,
ever possessed the son of Pritha and the offspring of Vayu (wind). And
desirous of pleasing Draupadi the mighty one, free from fear or
confusion, ascended the peak depending on the strength of his arms. And
that slayer of foes began to range that beautiful peak covered with
trees, creepers and of black rocky base; and frequented by Kinnaras; and
variegated with minerals, plants, beasts, and birds of various hues; and
appearing like an upraised arm of the Earth adorned with an entire set
of ornaments. And that one of matchless prowess proceeded, fixing his
look at the slopes of the Gandhamadana,--beautiful with flowers of every
season--and revolving various thoughts in his mind and with his ears,
eyes and mind rivetted to the spots resounding with the notes of male
_kokilas_ and ringing with the hum of black bees. And like an elephant
in rut ranging mad in a forest that one of mighty prowess smelt the rare
odour proceeding from the flowers of every season. And he was fanned by
the fresh breeze of the Gandhamadana bearing the perfumes of various
blossoms and cooling like unto a father's touch. On his fatigue being
removed the down on his body stood on end. And in this state that
represser of foes for the flowers began to survey all the mountain,
inhabited by Yakshas and Gandharvas and celestials and Brahmarshis. And
brushed by the leaves of _Saptachchada_ tree, besmeared with fresh red,
black and white minerals, he looked as if decorated with lines of holy
unguents drawn by fingers. And with clouds stretching at its sides, the
mountain seemed dancing with outspread wings. And on account of the
trickling waters of springs, it appeared to be decked with necklaces of
pearls. And it contained romantic caverns and groves and cascades and
caves. And there were excellent peacocks dancing to the jingling of the
bangles of the Apsaras. And its rocky surface was worn away by the end
of tusks of the elephants presiding over the cardinal points. And with
the waters of rivers falling down, the mountain looked as if its clothes
were getting loosened. And that graceful son of the wind-god playfully
and cheerfully went on, pushing away by his force countless intertwisted
creepers. And stags in curiosity gazed at him, with grass in their
mouths. And not having experienced fear (ever before), they were
unalarmed, and did not flee away. And being engaged in fulfilling the
desire of his love, the youthful son of Pandu, stalwart and of splendour
like unto the hue of gold; and having a body strong as a lion; and
treading like a mad elephant; and possessing the force of a mad
elephant; and having coppery eyes like unto those of a mad elephant; and
capable of checking a mad elephant began to range the romantic sides of
the Gandhamadana with his beautiful eyes uplifted; and displaying as it
were a novel type of beauty. And the wives of Yakshas and Gandharvas
sitting invisible by the side of their husbands, stared at him, turning
their faces with various motions. Intent upon gratifying Draupadi exiled
unto the woods, as he was ranging the beautiful Gandhamadana, he
remembered the many and various woes caused by Duryodhana. And he
thought, 'Now that Arjuna sojourn in heaven and that I too have come
away to procure the flowers, what will our brother Yudhishthira do at
present? Surely, from affection and doubting their prowess, that
foremost of men, Yudhishthira, will not let Nakula and Sahadeva come in
search of us. How, again, can I obtain the flowers soon?' Thinking thus,
that tiger among men proceeded in amain like unto the king of birds, his
mind and sight fixed on the delightful side of the mountain. And having
for his provisions on the journey the words of Draupadi, the mighty son
of Pandu, Vrikodara Bhima, endued with strength and the swiftness of the
wind, with his mind and sight fixed on the blooming slopes of the
mountain, proceeded speedily, making the earth tremble with his tread,
even as doth a hurricane at the equinox; and frightening herds of
elephants and grinding lions and tigers and deer and uprooting and
smashing large trees and tearing away by force plants and creepers, like
unto an elephant ascending higher and higher the summit of a mountain;
and roaring fiercely even as a cloud attended with thunder. And awakened
by that mighty roaring of Bhima, tigers came out of their dens, while
other rangers of the forest hid themselves. And the coursers of the
skies sprang up (on their wing) in fright. And herds of deer hurriedly
ran away. And birds left the trees (and fled). And lions forsook their
dens. And the mighty lions were roused from their slumber. And the
buffaloes stared. And the elephants in fright, leaving that wood, ran to
more extensive forests company with their mates. And the boars and the
deer and the lions and the buffaloes and the tigers and the jackals and
the _gavayas_ of the wood began to cry in herds.

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